This book made available by the Internet Archive.

To the Worniipful, The

MAYOR. ALDERMEN,

And other Inhabitants of the Town of Prefton in Amoundernefs,

1^ H E Apoftle Peter knowing (as he faith 2 Pet. i. 14, 15.) that (hortly he was to put off that his tabernacle of the flefh, as our Lord Jefus Ghrifl: had fliewed him; he therefore endeavoured that God's people, after his deceafe, might have thofe things he taught them always in remembrance : And thus it came to pafs, that to this day we have that portion of holy writ, which he then left in writing. If Peter's practice be imitable in this kind, I fuppofc the fame duty lies on me. Revelation I have none, but many flitches and infirmities, which I take tofce forerunners of my departure hence. Some things, and among the reft, thefe FirJ} Things I have taught you ; what remains now, but that, after my deceafe, you might have thefe things always in remembrance I To that purpofe, the fame I delivered once to your ears, I now prefent to your eyes; as you were then pleafed to hear them, fo I truft you will now perufe them : only, one thing you may pleafe to obferve through this treatife. That whereas, in the name of Chrift, I often befeech, exhort, command the unregenerate to believe, to be reconciled to God, to pray, to fall on this, or that duty; it is not as if they could do any thing of their own ftrength or power, but becaufe Jefus Chrift, in exhorting, entreating, commanding, puts forth his own power, and his own flrengih to enp.ble them. While Paul exhorted the Jaylor to believe in the Lord Jefus, that he might be faved, God enabled the Jaylor to believe. Life and power is conveyed to the foul in gofpel-commands and exhortations. While Ezekiel prophefied over dead bones, breath came into them, and they Uved : fo, while the prophets of the Lord do preach over finful, and impenitent hearers, who are like to the Prophet's dry bones, the breath of Heaven, the Spirit of the Moft High, in the miniftry of the gofpel, enters into them, and fo they are made new creatures, and fee the kingdom of God. I have no more to fay, only I befeech God, you may receive ableffing by thefe poor labours upon your poor fouls: it is the hearty prayer of,

Tours to be commanded^

In all Chrijiian Services^

To the R E A D E R.

OF many books there is no end, and much Jludy is a ivearifomneCs of the flejh, Ecc. xli. 12. The experience of this truth, efpeciallyin thole latter days, hathfomc-tipies put me to fad and ferious thoughts, How fhoulda Chriftian furnifta hira-felf with a fufficient library to help him heaven ward ? Should he buy up all the Ancients, or, in cafe he want the tongues, fhould he buy up all our modern Englilh writers, pofiiive and polemical, they might fill his clofet, but he fhould find no end of buying, as there is no end of making books : and if herefolvedly fell co reading, he might conclude with the Wife-man, much ftudy is aivearinefs of the fltj}}\ nay, in. fuch variety, he would find the moft of his ftudy fo impertinent, fo unprofitable, that he might further conclude. Such a ftudy is a lofs to his foul, and rather an hinderer,^ than an helper of it in the way to heaven. To prevent this, fome have advifed Chri-ilians to choofe out,^^^amongft that world of variety we now enjoy, fuch Authors as are moft fuitable to their genius and employment. The Lord Verulam, wi-th fome others, give their opinions, *' That, if the choice and beft obfervations, which have been made difperfedly in our EngliOi fermons (leaving out the largenefs of exhortations and applications thereupon) were fet down in a continuance, it would be the beft work in divinity that hath been written fince the apoftles times." And Dr. Hack-will repeats almoft the fame words, faying, " That the fermons of tliis latter age, e-fpecially in this land, have doubtlefs been more exquifite and effe6\ual, than ordinarily they have been in any precedent age; infomuch as it is obferved, that if there were a choice colleaion made of the moft accurate ilnce the entrance of Queen Elizabeth, to thefe prefent times (omitting the large application thereupon) it would prove one of the rareft pieces that hath been publiftied fince the apoftles times." Indeed, had we inch a book extant, I would advife the Chriftians of our age to buy the Bible, and that book and to ftudy them, and no more, as to their fpiritual good : but, alas ! this book'is rather wifticd for, than hoped after; we may expcft and wait for it never lb long, without perhaps being ever the nearer. However, it was my defign to have carried on fuch a bufinefs as this in the main neceflary things; not that I would read over all Authors on at! fubjeas, but that I would limit mylelf to luch fubjtc^s, and then upon them cull out the beft and choiceft obfervations of many godly and learnr ed Authors. In this defign I have praaifed and obferved thefe particulars;

1 1 have brought into method the duties of a Chriftian, which I call. The Middle, rhinos in reference to The Firjt and Laji Things; the matter 1 have for the mo(r p^rt draw^nVrom others, only the method I have framed, as the Lord hath enabled ; L^nd wherein all Authors, that ever I faw, wercfilent, I have thereto added, to complete the work, for the matter alfo. ^ . ,. >-r r i-

2 I have purpofely omitted the many controverfics and tedious difputes of this ape* for my part, I fee little edifying in them; nay, is not the fat and marrow of Chriftian religion loft by them ? Were I t© advife againft any error, or herefy, I had. lather bid my adverfaries read fome books of pofitive, praaical divinity wJicrem truth and relieion is laid out in its life and power, than all the voluminous controvcrfies that ever I could write, or ever have been writ by any of the ions ot men. I deny not, but thofc tind of books, the Spirit concurring, may convince mens judgments; but ihe o-

ther fort works both on the judgment and confcience, on their heads and hearts; the controverfial way of arguing,/ro f/co;;?/-^, [for, and againft] I cannot but approve; but the way of the Spirit, in which he leadeth and convinceth the foul irrefiftibly, I muft needs prefer. Hence you fee the reafon of the method I have propounded ; wherein I dare fay, yet with a fpirit of fubmrflion, the workings of the Spirit, the breathings of Chrifl, the pantings of a foul after Chrift are more fully manifefted, than in all the jarring pamphlets which this age hath copioufly afforded. My defire is both to inform, and to reform ; to inform the judgment, and to reform the life.

3. I have the rather fallen on this fubje(ft of duties, both bccaufe neceflary in their way, and becaufe they are fo much oppofed by many of our age, who furely are not acquainted with them (with the workings of the Spirit in them, and by them, ) for other-wife it could not be fo : If this error fpread, it will quickly eat out all religion, and throw down fouls to hell. Their pretence is, who are the abettors of it, That they have found out a near and eafy way to heaven; But, " I rather believe Chrift (faitii Rutherford) who tells us, it is a way of many miles, flrait, narrow, and thorny; indeed, the meritorious way to us is eafy, but the way of a Chriftian converfation (whether they will or no) lieth thro' duties; it is not words, Lord, Lord; but working, fweating, running, wreflling, fighting, driving, overcoming, bleeding, fufFering, abounding in the work, denying ourfelves, taking up the crofs, enduring temptation, fowing to the Spirit, ferving the Lord with all hujuility, and with many tears and temptations, watching, praying, taking Chrift'syoke upon us, felling all our fweeteft delights, keeping the commandments of Chrif>, which, howfoever they are not grievous, yet they are not fo eafie, as that only the bare aft of believing ftiould be the only Gofpel-work. Matt. vii. 21. i Cor. ix. 24, 25. 2 Tim. iv. 7. Lukexiii. 24. Rev. ii. 7. A(.\s xiv. 22. Rev. i. 9. i Cor. xv. 58. Heb. xii. 4. Matt. xvi. 24. Jam. i. 12. Gal. vi. 8. A6Vs XX. 19. Mat. xxix. 42. Mat. xi. 29. i John v. 3. Might we flill lie in our ivory beds, under no law, no obligation of doing, no danger of finning, no broken bones, no terrors, no fenfe of forrow for fin, no progrefs ii> perfonal repentance, mortification, fanftification, no care of watchful v/alkiug to perfect holinefs in the fear of God^ no abftaining from worldly Infts, no Oriftnefs of converfation, but only believe that Chrift hath fuffered, and Chrift hatbdone all duties for us, repented for us, mortified luftsfor us, walked ftriftly and hollly for us, this were an eafy work indeed. " For my part, I would not make the way to heaven longer than Chrift hath made it; hut if we believe the Scriptures, we fhall find other commandments on us under the Goipel, than believing only for righteoufnefs; Rom. xiL i, 2, 3.. Eph. v. i, 2, 3,4. Col. iii. 1^2,3,4. X Thd.iv. I, 3. Jam. ii. 13, 14, 15. i John iii. 17." There is the righteoufnefs, of Chcift received by us, and working In us; the firft is the righteoufnefs of juftification, the fecond of fanftification ; and our eftablifhment lieth in both.

4. I have in every duty, prefcribed the manner of perfoiming it;, not that I would tie every fpirit to this particular way or method t thole who are accuftomed to thefe exercifcs of devotion, may perhaps device more fittir^ coarfes, or ways of proceeding, than thefe are ; and it is reafon, and a point of wifdom,. for every rayn to moke ule of thol'c rules which in his own experience he findethmoft proper to his-own difpofiti-on, and moft powerful for his own reformation; only, the reader, that is not belter furnifned, may pleafe tx> make ufe of thefe; and I truft (by God's bleffing) he may fiud them profitable; which if he do in any meafure, Itfliall be to me fufJicieat joy,, cou-tentmeut, recompcnce.

5. Ihava

^'i . To the READER.

5. I have made ufe in this treatife not of one or two, but of many precious men; as. AngIcr,Ani, Ball, Bolton, Burroughs, Hyfield, Downham, Dyke, Goodwin, Gouge', Hooker, Leigh, Mafon, Rogers, Shepherd, TorHiel, White, etc. that the adverfaries of duties may fee what a cloud of witneffes are for duties. It was fometimes Elijah's trouble, The children of Ifrael have forfaken thy covenant^ thrown down thine altars, and I, even I only am left, i Kings xix, 10. 18. But it was the Lord's encouraeement of Elijah, I have left me [even thoufand in Ifrael who have not bowed the knee toliaal. I blefs God it hath encouraged me, and methinks it might trouble the oppofites, that not only many thoufands of God's people,but many Elijahs among thofethoufands, fl\ould appear with me, and againft them. This is one reafbn, why I choofe rather to bring in the Authors, who fccm to be, and indeed arc, pillars in the tanple of our God, Gal. ii. 9. Rev. iii. 12. than to fpeak only in my own dialed, or altogether from my own invention.

6. I have writ nothing, but in fome meafure I have, by the Lord's afTiftance, praftl-/ed the fame, and felt the comfort of it in my own heart and foul; yet, by way

of caution, I defire the reader to remember, if at any time in the exercife of any of the duties within written, he alfo feels his heart warnned or favingly alfefted (which is the very fpirit, power, grace, comfort, prefence, and fwectnefs of Chriil) that he consider, it is not the duty, it is not the bare ordinance that elicites fuch divine and noble a(fi;s in the heart and aHc6\ions, but it is the blood of Chrift, the interccfTion of Chrifl fprinkling thefe duties, that makes them work fuch graces in the foul. In this cafe,the blood of Chrift is as the falve, and duty is as the cloth or leather to which it flicks, and by which it is applied. Now from the cloth (the duty) comes no virtue; no, no, it is only the blood of Chrift which by duty heals and chcars the foul. Many have wondered why fometimes they are lifted up in duties, and fometimes again they are no more moved by them than a mountain of brafs is moved by the winds, ** AVhy fliould the fame truth, the fame fcripture, the fame meditation affedl me at one time, and not at another, when I am as fitly difpofed to be afFe(fled as at the firft ? "Why fliould the fame inftru(flion, the fame reproof, the fame confolation awaken, wound, and revive my fpirit at one time, and move me no more at another than a charm doth a deaf adder, as the Pfalmift (peaks ? Pfal. Iviii. 4, 5." I grant, in refpccl of the fubje(f>, the fpiritual fenfe is fometimes benumbed, and fometimes awakened; but in refptd of the efHcicnt, it is only Chrift's bloody Chrift's interceflion that doth all by an admirable and fecret operation. I have no more to fay of this book, only, the Lord give a blef-llng to it, and to the reader of it: So prayeth

Thy Servant in Chrif} JefuSy

A {hort Account of the I/ife and Charafler of the Author.

MR. Isaac Ambrose was bom in the year iS9U anci, though we are at a lofs to know his 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 himfelf affiduous in his application to his ftudies ; of which he has given evident proof in his writings, (it being impoflible that fuch precious fruit fhould grow cither in a barren, or uncultivated foil) through all of which there fliineth the greateft piety, zeal for God's glory, and concern for the falvation of fouls.

During the long parliament under Oliver Cromwell, he was fettled at Prefton, in Lancafhire, where he laboured in h!s minifterial work, for a confiderable time, with great fuccefs,^ and regarded of all; from thence he was removed to Ganlang, within ten miles of Prefton, where the a^ of uniformity found him in the year 1662, which was the fecond year after the refloration of king Charles 11. when he, with near two thoufand more miniiters, ^(fturers, <hc. were filenced and laid afide from the publick work of the miniilry, for not conforming to the eftabliihed church of England, and he was never again reftored during life : yet that time was not fpent in inadivity by him, but employed to the mofl valuable purpofe; for then it was he revifcd, and gave the finifliing flroke to the grcateft part of his works, and wherein he compofcd other parts of them, in particular his difcourfe concerning an^ gels, which was the laft of all thefe his performances : through which, and through all the reft of hig works there run a conftant drain of piety, holy devotion, and meditation, and the greateft fervour of fpirit; which very well agreeth with the foHov/ing chara^er given of him by a very learned and eminent hand * : while fpeaking of the reverend Mr. Ifaac Ambrofe,. ^^ , j." he fays, " He lived and died a NonconfoiTnid, and was a man of that fubftantial x page 400/ " worth, that eminent piety, and that exemplary life, both as a minifterand a Chri-" rtian, that it is to be lamented the world fliould not have the benefit of particular memoirs concern-" ing him from fome able hand." The fame author addeth further, " One thing that was peculiar-" in him deferveth to be mentioned here : it was his ufual cuftom once in a year, for the fpace of a " month, to retire into a little hutt in a wood, and avoiding all human converfe, to devote himfelf " to contemplation. Poffibly by this pradtice. he was fitter for his facred miniflration all the reft of " the year. He lived, in the latter part of his life, at Prefton, and when his end drew near, w^sj <' very fenfible of it. Having taken leave of his friends abroad with unufual folemnity, as if he " forefaw that he fhould fee them no more, he came home to Prefton from Bolton, and fet all " things in order. In a little time fome of his hearers came from Garftang to vifit him: After dif-" courfing freely with them, and like a man fenfible of his death being near. He accompanied them " to their horfes, and when he came back, fhut himfelf in his parlour, the ufual place of his folilo-" quy, meditation and prayer; they thought he ftayed long, and fo opened the door, and found; " him juft expiring. This was in the year 1664, Aged 72. He was holy in his life,, happy in-his4 '* death, and honoured by God, and all good men. ■ or>

TliCL

The Subfcribers NAME S.

REvercnJ Mr. John Anderfon Miniflcr of the Gof-pd at Porlglafgow John Aiken Maltman in Glafgow, 13 copies. Charles Algic Weaver tlicrc ■VVilliam AJam Shoemaker there Robert Anderfon Weaver there Wilham Allan tobacco fpinncr there James Aiken Hammerman ia Ruthcrglen Thomas Adam Weaver in Andcrftoun Ifobcl Anderfon in Pittodric Alexander Anderfon Farmer in R3'hJll James Albrdyce in Hillcnd of AfslieJ I'ittrick Anderfon of Bourty Efq ; Charles Anderfon cuflomcr in Old Meldrum James Airth farmer in Round Lightnct "William Alexander farmer in the parilh of Bourty B

GEorge Buchanan MAman late Bailie in Glafgow Walter Buchanan Weaver there James Burns Shoemaker tliere, 13 copies Andrew Buchanan Mcalman there, 26 cop. 'John Brycc Weaver there John Burnet Weaver there John Bulloch Weaver there Villiam Brock Weaver there Janet Brown Indweller there Robert Bulloch Merchant there, 13 cop. James Browfter Weaver there Robert Barr Maltman there John Blair Brewer there William Beatty bleacher there George Brown Merchant there Clirillopher Black Weaver there John Broun Maltman there James Broun merchant there John Barbour jun. weaver there John Brock weaver there • John Bowman taylor there John Uryce there

Robert Bogle weaver in Ruthcrglen George Buchanan weaver in Anderftouo Michael Buchanan weaver there ■William Buchanan weaver there James Buchanan weaver in Grahamftoun Walter Brock in Welkr Kilpatrick Joflph Balfour Schoolmaller in Abberfoil Alexander Buclianan weaver in Mcikle-Govan James Barr weavei tlierc Jo"hn Bainc in Cardrofs "William Brycc there Robert Baine there, 13 cop. Jolin Bogle Coal-hcwer in Shcttlcdouii John Blackwood at Finick kirk James Baird coal-hewer at Lightbum Mofes Bain gardener at Fintray Houft

J jhn Begric gardener at Barra

Henry Broughton EI4. colleftor of excife at Aberdeen

Mr. Robert Bruce factor to the FLarl of Kintorc

James Bruce merchant in Saplinbrae

Rev. Mr. John BifTet miniiicr at Culfalmond

John Booth in Bu(h miln

C

Robert CafTcls Weaver in Anderfloun Matthew Connel Weaver in Grahamfloun William Cochran Weaver in Paiflcy Thomas Cochran Weaver there James Clark Weaver there John Cherry Weaver there John Gumming Shoemaker in Glafgow Robert Connel Weaver there Peter CalJcrhead Weaver there Thomas Caldcrhcad Weaver there David Ciiriflie tliere Mifs Jean Clark in Meikle-Govan Thomas Campbell \^'eavcr there Daniel Curric Merchant in Cardroft, t j cop. Mr. Thomas Campbell Student of divinity, in tbeUni-

vcrfity of Gla(gow William Caldwell of Yardfoot, Lochuinnoch Peter Cruikflianks Clerk to the Town-Hofpitalof Glaf. Robert Gumming Carrier there Alexander Col^uhoun there Ifobel Cruikfhanks in Pittodric George Cruicklhanks farmer in Over Garden Mr. William Craig officer of excife at Old Mcldnim Mr. John Clark jun. advocate in Aberdeen Mr. James Cock minifler of the gofpel at Montkepgie Mr. James Chalmers minifter of the gofpel at Daviot Mr. Alexander Gumming merchant in Abcruccn D

J Ames Donald Elq ; late Bailie in Glalgow, 1 cop. Baillic William Duguid, Merchant in Old Meldrum,

a 6 copies William Drew Weaver in Glalgow Silvefter Donaldfbn Shoemaker there, 6 cop, David Dalglilh Weaver there Patrick Davie Bookbinder there. 1 1 cop.

Mr. Dalien Officer of Kxcife there

Robert Dowgal Inn-keeper there

Robert Donaldfon Weaver in AndcrflouB

John Duncan Weaver there

John Dykes Weaver there

John Dick Weaver in Shtttleftoun

John Dick Weaver in Partick

John Donaldfon one of the fcrvantt to the Univetfity of

Glafgow John Davie in Cardrofs William Davie there Patrick Dennirtoun there James Davie there David Dunn Coalicr in Ruthcrglen

Adam

The Subfcribers NAMES.

IX

Adam Dickfon farmer at miln of Saffock Patrick Dngiiid farmer in Ardiffry Robert Dinfure deacon of the coallicrs in Lightburn Alexander Diack fervant to tiie LairdtjfPittodric Mr. George Duriic fcliool-maflcr of Gareoch Alexander Davidfon farmer in Parkbrae William Diack in Guttertown William Davidfon farmer in Ardfork Mf. Alexander Dovvnie at Crimmond Mr. William Duthie officer of excife at Peterhead E

John Ewing weaver in Pollock-diaws Jofeph Edmond in Bunn-houfc Ifobel Elmflie in Pittodrie William Elmflie merchant in Old Mcldrum F

J Ames Falconer Weaver in Anderftoun James Fyfe Weaver there John Fleckfield Weaver in Glalgow John Fergus weaver there -David Ferry Weaver there John Forfyth weaver there Robert Fleming there John Ferguflbn weaver in Shettlefloun James Ferguflbn weaver in Govan James Fillan gardener at Kcithhali Mr. Robert Forlyth fchoolmafter at Daviot "*

Mr. John Foibls fador to the laird of Meldrum Rev. Mr. Robert Far^^uhar minider at chapel of Garioch Margaret Findlay in Pittodrie

Rev. Mr. John Forbes minifter of the gofpcl at Udny Mr. Thomas Fergus ftudent of divinity in the Univer-

fity of Glasgow "Vl'illiam Findlater linen manufafturcr in Old Meldrum William Forfyth cooper there Thomas Fergus there

G

REv. Mr. John Gillies one of the minifters of Glafgow James Graham Maltman there James Graham Merchant there James Graham fenior Taylor there Elizabeth Gardner Indweller there James Galbrcath Baker there John Giivan weaver there John Graham Soap-boiler there Mr. James Gouilay Student of Divinity io the Univer/i-

ty of Glafgow Robert Gilfillian Weaver in Anderrtoun Thomas Graham Cooper in Three-mile-houfe Andrew Gall Merchant in Gorbalis John Glen Millar in Cardrofs James Grecnlies weaver in Caltour*-William Gemmel vvtiver in Govaa John Gilfon weaver there Walter Gl'-n wright in Cardrofs Robert Gitre there Walter GaV there

Walter Graham (chool-mader at Blatvuiock James GiUcfpie aialbn in'Gialgow

William Govan hatter there

Robert vTillefpie in Edinburgh

John Gardener gardener at Pittodrre

Mr. Alexander Gordon officer of excife at Old Meldruna

Baillie John Gillefpie officer of excife there

John Gibfbn farmer at Kindale

Rev. Mr. Alexander Gordon minifler of the gof^l at

KLitorc Mr Alexander Gordon at Haddo houfc James Gall farmer in Longhaven H

BMllie William Harvie in Gorbalk Mr. William Howe Preacher of the gofpel John Howie weaver in Glafgow James Hafle Upholfterer there George Hutchifbn weaver there Chrilfian Herbertfon there William Hamilton Hat-maker there Alexander Hope weaver in Anderfloun John Holmes Smith in Paifley James Hill weaver in Partick Robert Hill there Patrick Hendry in Govarr Charles Hall in Pollockfliaws Alexander Hamilton Maltman in MarchtouB Mr. James Hay dyer at Fivie Johrr Hay farmer at Cruden kirk William Home farmer in Bogan John Harper farmer in Oyne I

ALexander Irvine Printer in Glalgow 3*? cop. James Jack weaver there Archibald Jacklbn there Alexander Jamiefbn weaver there William Jack weaver there James Johnflon farmer in Black hogg John Johnfloun farmer in Ballgreen Tarves parifh Mr. Adam Ingram merchant in Old Meldrum Mr James Innes merchant in Aberdeen Wilham Johnfion taylor there Robert Jofs at miln of Eafierton William Johnfloun farmer in Old Meldrum K

HUgh Kerr weaver in Paifley Alexander Knox weaver in Glafgow James Kiflaen Dyer there William Kinloch weaver there Alexander Kennedy in Cardrofs *

Willum Kirkwood Gardener in Renmuir John Knox merchaiit in Bogbrae George Kirkton merchant in Tillyill

L Mr. David Lyle Student of Divinity in die Univerfity of

Glafoow Walter Leckie weaver there William Lang Hat-maker there George Lang Hat-maker there Peter Love Printer in Glafgow j coPt "William I-egg Hat-maker there

The SubfcriKcrs NAMES.

Henry LcdibeaJ in Hillington David Lamin^t in weaver in Anderftoun James Lochli^a.l in Meililc-Govan Robert Law Smith in Shettleftouii William Lang Bookbinder in Greenock Villiam Love Coallier in Rutliciglen Mr. Alexander Lellie merchant in Aberdeen Mr. Tohn Lind fchooimafler in Tarves M

MR. Patrick Maxwell preacher of the gofpcl Mr. James Morifon preacher of the gofpcl Robert Motifon weaver in Glafgow Charles M'Kay weaver there James Mitchell weaver there John M'Walter in CarJrols John M'Farlane there JDonald M'Farlane farmer in Culiigartan Alexander M'Ferfon merchant at Linton in Tweedale John Minties weaver in Clayflap Patrick Maxwell tanner^ Glasgow ' John Morifon weaver there John Millar flioemaker there James M'gill hammerman there Robert Mufie weaver there John M'Lae weaver there John Moachland weaver there -Archibald M'Calla gardener there Mifs Mary M'Caflane there John M'Kair weaver there Patrick M'Kimmin there Andrew M'Nair jun. weaver there John M'Caflane gardener there Andrew Mitchel innkeeper there

Mr. James M'Kenzie teacher in Hutchlfon's ho(p. Glaf. Mr. John Morifon ftud. of divinity in the Univer. of Glaf. John M'Kendrick taylor in Andcrftoun James M'Cauflane in Cardrofs , ' John M'Leati in Anderftoun overfeer to Mr. Hugh Ni.

yen's bleachficld Robert M'Klquham weaver in Andcrftoun James M'Kain weaver there James Meiklt John weaver there George Mitchtl weaver in Paiflcy Robeit Nhiir Taylor in Meikle-govan Andrew M'Farlan^ maltman and diftillerin Camlacbie W ill. M'Do»albookftll(T in Greenock 39 cop. Waher Mii zics in Cardrofs

Mr lames M'W'illiam (ludent of divinity at Oyne Rev. Mr. Alexander Mcarns minifter at Infch George Mitchell merchant there Mr. Adam Maiilandfchoolmancr there John Maitland farmer in Kirkton of Oyne John Morifon fcrvant to the laird of Pittodric John Mathitfon in Hal ton of Ardoney John Murray mrnhant in Inveiury ] >hn Moir in miln of Balcairn Air. Alexander Milne merchant in Banff Mr. |aints Murdocli fchoolmaftcr at Old Meldrum ; li. Gtoigc Moiifon watchmaker there

Mr. James Miln merchant in Turriff Mr. William Martin officer ofcxcifc at Crudtn Mr. John Moii merchant at Watcrfitii Peter .Nlutch black fmith in Peterhead W illiam M'farlane in Glafgow N

William Neil weaver in Mcikle-govao U illiam Norris cooper there >Iary 'Nifbet in Paifley Archibald Nivcn in Cardrofs Archibald Niven Barber in Gla(gow 13 copies David Niven weaver there Alexander Nicol in i'remnay O

THomas Ofburn weaver in Govan James Orr Smith in Lochuiimoch P.

REv. Mr. John Patifon niinifter of the gofpcl to the aflociatc congregation in Edinburglj Alexander Provan wrigl t in Camlachie John Paul fhoemaker in Glalgow 'I'homas Pcttigrew weaver there Andrew Paterfbn fhoemaker there 1 homas Paul weaver there Archibald Park wool-comber there Thomas Paul in Cardrofs \\'iHiam Paterfon weaver in Meikle-govan James Purdon indweller there John Perflon merchant in Gorbals, 100 copies James Porter farmer at Kirkton of Bourty "lames Paterfon in Tarves Mr. Robert Pitindrech merchant in Afshallow R.

MR., James Roy preacher ot the gofpel James Ratcliff weaver in Glafgow Hugh Ronald mercliant there 13 cop. James Robcrtfon weaver there . John Rcid jun. maltman there Archibald Robb taylor there Robert Ritchie weaver in Govan John Robertfon weaver there John Robertfon fmith there John Robertfon weaver there James Robertfon weaver there "William Rofsburgh weaver in Caltoun James Rellon weaver in Shettlefloun John Robertfon weaker in Rutherglen William Rowand weaver in Govan Alexander Riddel fmith at Montkcggie Kenneth Ramfay merchant in Old Meldnim 1 cop, >Ir. Gcnrge Rcidfoord fchoolmalKr at Rayne William Rebecca gardcinr at Pittodric Tames Rcid hillman at Lightburn S

REv. Mr. Alexander Stracban miniftcr at Keig Patrick Simfon taylor in Glafgow s* cop. Huntzcr Steven weaver there Jolui ^hitls weaver in Govan John Smith weaver ihtro

David

The Subfcrlbcrs NAMES.

Rev. Mr. Tlios. Shepherd min. of the gofpcl at Roorty

Rev. Mr. James Strachaii min. of the golpcl at Kinkell

David Spenfe weaver in Glafgow

Will. Somerveil innkeeper there

Alexander Steven weaver there

James Somerveil weaver there

Robert Simfin weaver there

Duncan Stuart there

James Smith weaver there

William Stuart gardener there

Thomas Smith wriglit there 13 copies.

Alexander Smellic hat-maker there

Robert Spier, portioner in Dalgarvan, KiUvinniog parilh

John Scott weaver in Govan

Thomas Stevenfon weaver in AndcrflouB

John Smellie weaver in Shettleftoun

William Stuart weaver there

Robert Struthers bleacher in Kilmarnock

John Siller laylor in Govan

Jjmcs Stevenfon weaver there

John Sprucil weaver in Anderfloun

John Scot in Rutlierglen

John SmtUie farmer in Shettlefloun

George Stephen in miln of Pittniedcn

William Singer farmer in Old Bethelme

Mr. Alexander Smith jun. merchant in Aberdeen

Mr. John Shand at miln of Rain

Mr. Arthur Shand at Wedhall

Mr. Thomas Spark merchant in Aberdeen

George Seton of Mounie Efq.

Mr. James Simpfon merchant in Old Meldrum

|ames Stephen fmith there

Sir. Thomas Simp(<>n merchant at miln of Ardendraught

William Souter vintner in Longhaven ,

John Sliepiey in Hyde in Stockport pari(h, Chelhife

George Stuart in Renfrew

T

REv. Mr. Pat. Thomfon min.of thegoipelat Touch James Thomfon in GlendifiU Alexander Taylor weaver in Glafgow Thomas Taylor weaver there John Todd fen. maltman there John Taylor cooper there

XI

John Turner weaver "'n Paifley

Mr. Av'xander Thomfon, merchant and overfcer, in

Glafgow, 13 cop. Baillie William Thomlbn merchant in Aberdeen Jolin Thom fquare wright in Whiteftoi.cs William Taite farmer in miln of Garden George Taite in Craigmiln Margaret Thomfon in Old Wefthall Thomas Turner of Godley in the parifh of Motteram,

Chclhire

W

MR. Alexander Wylie Maltman in Glafgow Mr. James Wyllie portioner of Galabcrry in Dun-lop parifh

Mrs. Margaret White of Hollingwortfi Hall in Holling-worth, Che(hire

Thomas Walker in Ccrnhill, parifh of Afhton, Lanca-fhirc

David Wilfon weaver"..! Anderftoun

John Wiifbn weaver in Paifley

Robert Witherfpoon hammerman there

John Witherfj30on weaver in Rcnmuir

William Wilfon lenior weaver in Paifley

William Willbn junior weaver there

Robert Winning weaver in Glafgow

John Watfbn weaver there

Matthew Winning taylor there •Jofeph Whitchill printer there'

Matthew Whitlaw maltman there

Thomas White innkeeper in Govan

Wilham Walker weaver there

John Walker in Gardrofs

James White of Wood-fide, in Kil*jnning parilhi

James Wright merchant in Waule

Thomas Watt at Craigwell

John Watt in Newland

Mr. J-ames Walker at miln of Lumquhart

Mr. George Wilfon jpn. merchant in Aberdeen Y

MR. Francis Young officer of excife at Fraftrburgfe. James Young weaver in Anderftoun William Yool merchant in Glafgow Andrew Young Maltman there.

Names ofStiifcribers,. ftuhich had been omitted, or came too lats to hand to he inferted above,.

MR, William Buckley ftudent in divinity, in Afli-ton, Lancafhire Mifs Betty Buckley in Duckinfield, parifli of Stockport,

Ckefhire William Burgefs in Ninton-muir, parirti of Motteram,

Chefliire Bcraleel Butterwith ih Duckinfield, parilh of Stockport,

Chcfhire James Buckley in Stayley, in the parifh of Motteram Hugh Brown merchant in Dairy Robert Brown farmer in Lin, Dairy parifh Jphn Boyd in Wood, in Kilwinning parifh

John Brown farmer in Lin, in Dairy parifli

James Craig farmer in Old muir, Dairy parifli

George Chadwick in Duckinfield, in the parifli of Stockport, t hefhirc, i copies

Hugh Dunlop of Wood end, in Kilwinning parifli

Robert Dunlop portioner in Smifloun, in Kilwinning;' parifh

John Ferguflon taylor in Shettlefloun

Mr. William Freebairn in Glafgow

John Freeland portioner there

John Fcgns weaver in Pollockfhaws -

Michael Gticve fh^emakcr in Glafgow

Jph»

Xll

Jolin GartfiJc in Stayley, in Chefhirc Mr. James Gladftons in DuckinficlJ, Clicfhire Mrs. Harrop in Hardflay in Afhtan parifli, LanoaOiire Todiua Heginbotliem of Hollingworth, in Chclhirc Robert Hyde in Shepley, pariih of Afliton, Lancafhirc Arthur Holrin Alhton, Lancadiire Mr. John Jack fchoolmaftcr in Baidlandmiln, Dairy

parifh Williarq Kirkwood. merchant in Bcith James Jamiefon coallicr in Glafgow Mary Kinder in Stcciy-wood, parifh of Afliton, Chcfhirc

The Subfcribers NAMES.

James Logan (hoemaker in Dairy

John Lcitcli in Rochdale, Lancalhirc

Alexander M'Alpine, reader in Glafgow

David Millar farmer in Campfic

John M'Kcchnic (locking-maker in Glafgow

Thomas M'farlane diflillcr in Renfrew

RoKrrt Pollock jimior, in Dairy pariflt

William Ronald weaver there

James Robinfon mafon in Govan

George Ronald mafbn in CampHc

John Ronald there.

><xxx><xxx>'::xxxx>-::><;-<x><xxxxxxx><x?<><>o<x>ocxxxxxxx><x:;<x>o:C><xx:^cy^

XXXXXXX>C><>C«:XXXXX>C<'0'0->><>0<>C>C<KXXX><><>«K^^

THE

NEW BIRTH.

John 111. 3.

Except a man be born again, he cannot fee the kingdom ofGO D;

WE read in the former chapter, John ii. 23. lVhe7t Jcfus -was at Jerw fakm, at the feaji of the pujjo-ver, tnany believed in his name, ivhen they faw the miracles ivhich he did', amongft thofe many, here is one of them (faith Au-ftin * ;) What one ? of all men the mofl: unlikely is a Jew, of all Jews a ruler, of all rulers a Pharifee; John vii. 48. Have a-ny of the rulers, or Pharifees believed on him? But howfoever it feem thus unlikely unto us, the Spirit of God bloiveth ivhere it lifieth: here is amongft many believers one Nicodemus, verfe 1. and he is a man of the Pharifees, a ruler of the Jeivs ; a Jew, a Ruler, a Pharifee : Cod is able even of thefe flones to raife up children unto Abraham, Lukeiii. 8. ; yea, we fee here, be they never fo flony, our Saviour melts one of them with a miracle, and, by a New Birth, he will make him

a fon of Abraham indeed. A miracle brings him to Chrift, and Chrift brings him to a New Birth. The Firft Nicodemus confeffeth, John iii. 2. Rabbi, (faith he to our Saviour) -we know that thou art a teacher come from God: for no man can do thefe miracles which thou dofl^ except God be -with him. The Second our Saviour affirmeth, as if he had anfwered. To fay lamfejjtfrom God, and not to be born again, will never help thee to heaven; thy confefTion is right, that / am fent from Gody but thy converfation is wrong, that art not horn again: thou comefl to me with confeflion of thy faith, but here is a further catechifm, another leflbn; and therefore, as thou callefl: me Rabbi, if thou wilt be a fcholar in my fchool, thou muft learn thefe principles, thefe rudiments, thefe/r/? things, this text, this A, B, G of Chriltian religion. Except a man be born

* Nicodtms ex his erat qui crediderant in mmine ejus, viderJes figna et prodigia quaefacicbat. i.e. Nicodcmus was on* of tholc who haJbelieved in his name, when they law the figns and miracles which he did. Aug. Trad, on Joh„.

fi again,

:, 7he NE W

again, he cannot fee the kingdom of God.

In profecution of \v*hich words, (all tending to this one point, the New Birth) we fliall follow the order fet down by the holy Ghoft, where is,

1. ThcNeceffitjr of it, no going to heaven without it ; except.

2. The Generality of it; every man is bound to it; a man.

3. The Manner of it; how a man is wrought in it; he muft be born again.

4. The Ifliie of it, what effefls are annexed to it, The kingdom of God., and fight cf that kingdom ; a man that is born again (hall fee the kingdom of God: and, except

,a man be bcrn agaiJi, he /hall not fee the kinp^dom of God.

Thefe be the branches; and of every of them (by God's affiftance) we ftiall gather fome fruit for the food of your fouls. The firfl branch is the fir ft word, except. Except.']

THIS except is without exception; for unlefs we are new born, there is no going to heaven: before we live here, we.are born ; and before we live there, we are new born. As no man cometh into this world, but by the firft birth ; fo it is jmpolTible that any ftiould go to heaven in another world, but by the fecond birth. And this gives us the Neceffity of Regeneration *.

D06I. Except a man be new born, he can never be favcd. It is our Saviour's fpeech, and he confirms it with a double aflevera-tion, Verily, verily, I fay unto thee. Twice verily, which we find not any where

BIRTH.

but in John's gofpel f, and no where in the golpel fo oft, as on this argument: how then ftiould we difbelieve this truth, where we have fuch a witnefs as Chrift, fuch a teftimony as his verily, verily, J fay unto thee ?

Again, God the Father thus counfels not only Nicodemus, but all the Jews of the old church, faying, Make you anew heart, and a new fpirit : for why will ye die, O houfe of Ifrael? Ezek. xviii. 31. Not withftanding all their privileges (for they are Jfraelites, to whom pertaineth the a-doption, and the glory, and the covenants^ and the giving of the law, and the fervice of God, and the prcmifes, Rom. ix. 4), yet here is ^unum necejfarium] one thing ne-cejfary, that muft crown all the reft; they muft have a new heart, and a jtcw fpirit, i. e. they muft be new born, or there is no way but death ; from which death, fee how the Lord pulls them with his cords of love ; alluring, wooing, queftioning, JVhy will ye die, 0 houfe of Ifrael ?

And yet again, not only the Son and the Father, but the holy Ghoft too will a-vouch this truth ; He that hath an ear, let him hear what the Spirit faith unto the churches ; And what is that ? To him that overcometh, will I give a white Jlone \, and in the /tone a new name written : yea, I will write upon him new Jerufalem; and 1 will write upon him my new name. Rev. ii. i7.andiii. 12. The meaning is, He that is new bcrn, and fo overcometh fin, God's Spirit will give him his grace, the white fione, and his kingdom, the new Jeru/a-

• This is one way of Ihewing the Neccflity of it; and it is will if men are convinced, by any argument whatever, of//!»flrneceffity : but, to the intelligent Reader, it is necdlefs to obfcrve. That the N<ctfriiy of Regeneration is nor founded h much on any analogy between the natural and fpirituai birth, as upon the authority of God, and the

nature oftl.e heavenly liappincfs. God, the fuprcme governor and judge of ail, commandcth us to bepofllircd

of d certain temper of mind, and to purfue a certain courfe of life, implied in this great ciiange or rt volution, empha-lic-Uy rtiled the New Birth; bcfidcs,//w/ temper of mind, and courfoof life, which he cnjoircih u;, isablolutely nccef' fary to fit us for lieaven: and therefore we arc bound, in point of intercfl as well as duty, to obey this law of him who is our great Sovereign and Friend. f Rupert.

i Alluding to an ancient cuftom in courts of jiiflice; where he who was condemned liad a bl^ck flopcgiven him; kut lietha' was acquitted, had a white one put into his hand, with his name written in the Aonc. Sec Ovid's mc-tamorphof. book xv. and ]?crlius' isatirci.

Tne NEW BIRTH,

lent, and a r.eii) ftafne, the name of filiation, (faith a modern, Aretius o>i the place.) whereby truly he is called the neiu born fon. of God. See here how Old things being done away, all things are become neiv, 2 Cor. V. 17. By tf neiv birth man has got a ne-w name, a new inheritance : and therefore as the Spirit, fo the New Birth is called a F//r, that purgeth away drofs, and maketh fouls bright and new; fo that we mufl: pafs through this Fire, or no paiTage into Paradife.

Nor is this doctrine without reafon or ground.

For, except by the fecond birth, man is, "^firfl, unholy, and therefore mofl: unfit to enter into heaven ; for -without ho-linejs, no man Jhall fee God, Heb. xii. 14. And what is man before he is 7ie-jj born ? if we look upon his foul, we may fee it deformed with fin, defiled with luft, outraged with paffions, overcarried with af-fediions, pining with envy, burthened with gluttony, boiling with revenge, tranfport-ed with rage: and thus is that image of God transformed into the ugly fliape of the devil. Or fhould we take a more particular view: every faculty of the foul is full of iniquity ; the underftanding under-ftands nothing of/^«? things of God, i Cor. ii. 14. The will willeth nothing that is good, Rom. vii. 20, the afFeftions affedl nothing of the Spirit, Gal. v. 17. In a \\'ord, the underfianding ib darkened, the will enthralled, the affedions difordered, the memory defiled, the confcience be-nummed; all the inner man is full of fin, and there is no part that is good, no not one. But what fay we of the body ? fure that is noching better ; it is a rotten carrion, altogether unprofitable, and good for nothing. Should we view it in every part and member of ii ? the head contri\ es mif-chief, the eyes behold vanity, the ears let in fin, the tongue fends out oaths. Come

we lower; the heart lodgeth lufi^, the hands commit murder, the feex run to evil: all the fenfes are but fo many matches to give fire to Iufl:s, deceits, envies, and whatnot? How needful now is a Ne~u Birth to a man in this cafe? Can he enter into heaven, that favours all of earth ? Will thofe precious gates of gold and pearl open to a finner ? No, he muft firft be new moulded, and fanftified ; or he ii; excepted ; Except a man be new born.

Secondly, Except'] This, and man ii! God's enemy; no greater oppofition than betwixt God and a finner: confider we him in his eflence, or in his attributes ? in his effence he is called Jehovah, both in refpeft of his Being, and of his promifes ; in refpedl of his Being, and foGod is contrary to fin; for fin is ataxy, diforder, confufion, a not-being; and God is order, perfeftion, holinefs, an abfolute and *a fimple Being : in refpedl likewife of his promifes, wherein there is a main oppofition to fin; for howfoever he promifeth a reward to the regenerate, and fo the name Jehovah is a golden pledge unto us, that, if we repent, he will forgive us ; yet withal he promifeth Jlorms and tempeji, fire and perdition to the unregenerate: and thus his name and nature is altogether oppofite to fin and finners. But view we thofe attributes of God, I mean his jufiice, truth, patience, holinefs, anger, power; hisjuftlcein punidiing the impenitent according to his deferts, his truth t\^t^-ing thofe plagues which he hath fpoken in his time, his patience forbearing fins de-firuftion till they are grown full ripe, his holinefs abhorring all impurities. He cannot behold iniquity, his anger fiirring up revenge againft all offered injuries, his power multering up his forces, yea, all his creatures againfl his enemies: and what can we fay, but if all thefc attributes-are at enmity with finful man, wo worth to man B 2 , becaufe

becaufc of offences! better he had never been born, than not to be nc^u born; alas, what fliall become of him ? Can he that is God's enemy fee God in his glory ? No, there is no way but one. Except herepenty Except'] he be bom again.

Thirdly, Except by a new birth, man is without Chrifty Eph. ii. 12. for If any man be in Chrift, he is a new creature : and if he be not in Chrift, what hopes of that man ? It is only Chrifl that opens heaven, it is only Chrift that is the Il''ay to heaven; befidcs him, there is no xuay, no truth, no life: and, if wc be in him, as the branch in t^e vine, it is of necefTi-ty that we bring forth good fruit. Upon thefe terms his death is effeftual, if we become neiu creatures ; or otherwife, all his merits (his blood that was flied, his body that was crucified, his foul that was agonized) they are nothing iinto us, we . nothing bettered by them. He died for all, but his death is not applied, his kingdom is not opened, fave only imto thoi'e that have learned and praftifed this rule o'f exception : Except'] a man be born again. Fourthly, Except before excepted, a man is a very limb of Satan, a child of darknefs, and one of the family of hell. Conlider this, ye ihat are out of the flate of grace, in what miferablc thraldom are ;^'Our fouls ? Should any call you fervants, or flaves of Satan, you would take it highly in difdain ; but take it as you pleafe, if you are not regenerate, you are in no better cafe ? Paul appeals to your own knowlege; Knew ye not, that to whonifo-evtr you give yowfelves as fervants to obeyy his fervants ye arc to whom ye obey? Rom. vi. 16. If then ye obey the devil's fuggeftions (which you do, being unborn) what are you but the devil's fervants ? And if he be your maflcr, what is your

B 1 RTH.

wages? You may fee it, Rom. vi. 2j. The wages of fin is death; death of the body, and death of the foul; death here, and death hereafter in hell-fire. Alas, that Satan fiiould have this power on man ! that he who is the enemy, and means nothing to a finner but death and damnation, fliould be his lord, and tyrannize it over him at his own will and pleafure ! AVould any man be hired to ferve lions and tygcrs ? And is not the devil a roaring lion, walking about^andfecking who7n he may devour? I Pet. V. 8. To ferve him that would devour his fervant, is a raofl: miferable bondage; and what pay can one cxpeft from devils, but roaring, and devouring, and tearing of fouls ? In this plight are the fer' vants of corruption, Haves of Satan, fo I rightly call them ; for, Of whom a man is overcome, of the fame is he brought in bondage, 2 Pet. ii. 19. To wind up this point; Lord, who fhall abide in thy tabernacle, who fhall dwell in thy holy hill? If we believe David, Not he that flander-eth with his tongue, or doth evil to his neighbour, or giveth his money upon ufury, or taketh a reward againj} the innocent, Pfal. XV. I, 3, 5. Ko; fuch are the fervants of Satan, and here is matter of exception againft them ; except a man be born again, he cannot fee the kingdoin of God,

The fum of all: Without Regeneration no Kingdom; for whether we confider man in regard of himfelf or of Cod, or of Chrifl, or of Satan, hQ U {except he be new born) unholy. Cod's enemy, cut of Chrif}, in Satan.

Ufe. And if the New Birth be thus ne-cell'ary.how fliould we f labour to be born again ? I mean not, as Nicodemus, to enter into our anothers womb again, and be born. It is not the feed of man in the woriib of our mother, but the feed of grace in the

\ Thus isthclanguage of God; I faii. Mold me, to a nation that wat not called by my name, Ifa. Ixv.

womb

The NEW B I R TH,

womb of the church, that makes us blef-fed (<a): and if we are thus born by grace, then are we fanflificd, made fons of God, heirs with Chrift, over whom Satan can have no power at all. Now then, as you tender your fouls, and delire heaven at your ends, endeavour * to attain this Qtie thing necejjary \ \ Lift up your hearts unto God, that you may be •wafhed, jujiified, fan6iified in the name of the Lord Jefiis; and that by the Spirit of God you may walk in new ways, talk with new tongues, as being new creatures, created unto good works. Thus would you % wait on God in his way, I trufl the Lord in mercy would remember you, and his Spirit would blow upon you, and then you would find and feel fuch a change within you, as that you would blefs God for ever, that you were thus bom again : otherwife how woful are you, confidering this bar in heaven's door, to keep out th& unregenerate, except'] Except a man be bom again, he cannot fee the kingdom 0} God. Thus far of the exception; we now come to the perfon, that is in a nifi prius in the front, except : this is the party that muft profecute the caufe, a man. A Man]

AND this man] is every man, and e-very part of man. It implieth all men ; for all are bound to it: and all man; for all the parts of his body, and all the powers of his foul are to be renewed, or he cannot be faved. 1 he word then is general, whether we refpeft genera Jingn-lorum, the kinds, all men ; ox fingida ge-nerum, the individuums, all man, or all the parts of man, body and foul.

A\'e will firft begin with the kinds.

Do(5l. I. J!l men {or all mankind) mufl be regenerated before they he faved. Not one of all the fons of Adam that fhall ever go to heaven, except he he born again. IMay your contemplations, guided by God's M'ord, go into that paradife above, there walk the ftreets, behold the towers, view the fubjefts, frojjithe one end of heaven to another : and whom find you there ? Not one that liveth and dieth in fin ; there is not in it, nor fliall enter into it any thing that defileth, neither xvhatfoever ivorketh aboynination, or maketh a lie. Rev. xxi. 27. Yet if fuch repent them of their fins, the gates fiall net be ftmt againfi- them : all the faints that now -coalk in the light of it, were finners; but firft they were purged by the Lamb, and fan6\ified by the Spirit; firft they were regenerated, and fo they were faved.

You may obie(^, If all men that go to heaven mufi: be new born, what fliall become of infants, that die ere they be born? Can a inan enter the fecond time into his mother's womb, and be born ? (faid Nico-demus). But can a man enter into the fecond birth in his mother's womb, (fay you) and be born again, before he is once born ?

I anfwer [To he born again] fuppofeth to be once born indeed ; therefore, according to the letter, our Saviour fpeak-eth of a man already born info the world, that he mufl be born again : but if we feek out the fenfe, [To he horn again], as our Saviour interprets, is to be born of water and of the Spirit; and fo may infants not born into the world, be horn again.

{a) Thefe exprefllons, although pithy and juU, are yet coarlertban tl.ofe fcnpture phrafcs; where the fameftn-timent is exprelfcd, but in finer language ; John in, 13.

* Tbui ivhijjl the minljier [peaks, it is ChriJ} Cometh with poiver in the "word, Ezek, xviii. 31.

t Pray, becauji God Inddcth yon pray : it may be he ivill come in ivbeii you prciy. When Simon Magus -wes in the gall of hitteniejs, TeUr biddeth him pray, A<fls viii. ai.

\ Not that -we can imit by a power of our own, but he that faith. Therefore will the Lord wait that he may be gracious to you, Ifa.xxx, 18. He draweth and giveth a power to wait en him, and he comctliin, when kehatb waited, in the fttejl time.

Thus

rhe ISl EJF B IRTH.

Thus we read offeremiah, The word of the Lord came unto hirn, faying. Tie fore 1 formed thee in the belly^ I knew thee ; and before thou came ft forth out of the womb, I fanclified thee, Jer. i. 5. And thus we read of; John thebaptifl, the angel of the Lord faying of him, \}c\z\. he fhould he filled with the holy Ghoji, ei>enfrom his mother''s womb, Luke 1. 15. By thefe examples we fee what the Lord can do ; yea what he doth indeed, although we know not how, nor can it be obferved by us.

You may yet objefl, ["To be horn again"] is (faith our Saviour) \Jo be horn of water and of the Spirit :1 now water is the outward bnptifm, ana^he Spirit is the inward grace,(thus all the Ancients % haveconftru-cd this text,faith Hooker) but children not born, howfoever they are fanftified by the Spirit, they cannot be baptized with water, and therefore they cannot fee the king' dom of God,

I anfwer. In cafes of extremity, or im-poITibility, if aftual baptifm be wanting, vocal is enough, and thus far fome of our adverfaries grant us; Though it be wanting indeed, (faid Aquinas, 3. part. q. 68. art. 2.) yet baptifm in defire is fuffi:ient to fal-vation : and to this end he citeth Auftin, faying, San^ification may be without bap-tifm, and baptifm without fan^ification : if fan£iification be, though baptifm be not, it availeth to falvation ; but if baptifm be, and fan^ if cation be not, it availeth nothing at all. Our conclufion is this, All men, (or all mankind) young men and maidens, old men and children, Pf. cxlviii. 12. all muft be regenerated, or they can never Cee the Kingdom of God.

Doci. 2. Secondly, As all men, fo all man"] all the members of liis body, all the faculties of his foul. San^ification, if

faving, mufl be perfe^ and entire, though not in r(fpc6} of degrees, yet in refpeci of parts; every part and power of body and foul mufl: have its part of fanftification, though no part his full perfeftion, before the difTolution of our earthly tabernacles: hence (fiy divines) there is a regeneration,or fanfrificntion (it is all one) inchoata and confionmata ; inchoata, begun in this life, confummata, perfcfted in that other: and of tkis faith our Saviour, Matth. xix. 28. Verily I fay unto yon, that ye rvho have followed me in the regeneration, when the Son of man (hall ft in the throne of his glory, ye fiall alfo Jit upon twelve thrones, judging the twelve tribes of Ifrael: we fpeak not of this Regeneration, but of that which bringeth to this ; for we mufl be regenerate here, or have no part there with God in his glory.

And fliould we confider Man in his parts, every part mufl: bear a part in this birih ; his Body mu(t be regenerated," his Soul mull: be renewed. We will begin with the body: As ye have yielded your fnembers fervants to uncleannefs, and to iniquity unto iniquity ; even fo no-dj yield your members fervants to righteoufiefs, unto holinefs, Rom. vl. 19. As every member of the old ?}ian is full of fin ; fo every member of the new born ?nan is to be renewed by grace. To inftance in fome of them; the Heart, that in the old ?nan is full of evil thoughts, murders, adulteries, fornications, thefts, falfe witnefs, blafphe-mies, Matth. xv. 19. In the new man, it is the member that mufl hrft be renewed ; here grace firft (eats itfelf, and after is dif-perfcd over all: as in natural generation the heart is firfl framed; fo in fpiriiual regeneration the heart is lirfl reformed. Some call it the firlt mover of all mtns'ac-

\ Bcllarn-.inc {in V'jL ii- hr,k 1. Of the cfTi -acy of t'le ficramcnts) wftancdh in no lejs th,vi fifteen Fathers, wko ilvn coKjinut! this text, liowkcr's Ecdcf. I'olit. book. v. fed, 59.

tions ;

rhe NEW

lions; for as the firll mover carrieth all the fpheres of heaven with it, fo doth the heart carry all the members of the body with it; and therefore it is, that the new 7«i7«beginneth firfl with his heart: for, if that fountain be right, all the dreams of his delires, purpofes, afFe6\ions, fpeeches, adlions, converfations run fweet, and clear, and pleafant. Again the eye, that in the old man is the broaker, that goeth between the heart and the objecft, to make up the iinful bargain; that which our Saviour calleth an evil eye, Matth. vi. 23. St. Peter termeth an adulterous eye, 2 Pet. ii. 14. In the new man itmufl: be exercifed on other obje£ls; / made a covenant with mine eyes (faith Job, chap. xxxi. i.) Why then Jloould I look upon a ?naid ? I will lift up mine eyes unto the hills (faith David'), Pfal.* cxxi. I.) from whence cometh mine help. Again, the ear, that in the old man \°,flopped againjl the voice of the charmer, charm he never fo wifely; Pfal. Iviii. 5.' or if it be open, like death's porter, it letteth in fin and Satan at every occafion; in the new man it mult be the gate of life, or the door of faith : therefore there is not a member that the devil more envieth than the ear, as we fee in the man poHeired with a deaf devil, Mark ix. 25.; who poiTefTed that fenfe, as the moft excellent, to hinder him from hearing. Again, the tongue, that in the old jnan is a world of iniquity, that defileth the whole body, that fetteth on (ire the courfe of nature, and is fet on fire of hell, Jam. iii. 6. In the new man it mufl: be the trumpet of divine praife, or (as David calleth it) the pen of a ready writer, Pfalm xlv. I. uttering only thofe things which the heart inditeth in fincerity and truth. To fum up all in one: the heart is it, where, grace beginneth firfl, and is felt lai\; and therefore faith God, Son,give

BIRTH. 7

tne thy heart, Prov. xxiii. 26. And therefore prayeth David, Create in me a clean heart, Pfal. li. 10. And therefore willeth Solomon,A><r/> thy heart with all diligence ; jor out of it are the ijfues of life, Prov. iv. 23. Would any man that is regenerate encounter fin in his heart, it wei-e impofiihle to break out into action : Would the heart of any man that \s born again, but meet fir^ with this dilemma: ' If I commit this

* fin, I mufl either repent, or not repent ' for it; if I do repent, it will coit me ' more heart-break, and fpiritual fmart, ' than the fenfual pleafure can be worth :

* if I never repent, it will be the death and

* damnation of my foul:' fure this thought conceived, and rightly followed in the heart of the regenerate, would be enough tocrulh fin at the firfl rifing of it; and'fo it is, for if he be regenerate, he doth not

^fin *, JVhofoever is born of God doth not commit fin, i John iii, 9, He is moulded anew, and all the members of his body are conformed to the fovereignty and rule of grace; yt2L,his body is preferved blame-lefs, holy, acceptable unto God, i ThefT. v. 23. Rom. xii. i. It is a ynember ofChriJi; the temple of the holy Ghofl, i Cor. vi. 15. 19. Happy man that isblefiwith this body ! fure, a man thus born again, he Jh all fee the kingdom of God.

Secondly, as the Body, fo the Soul of this man is to be renewed by grace; There-fore glorifie God in your body and in your fpirit, (faith Paul, i Cor. vi. 20.) The body and the fpirit muft both glorifie God; and as all the parts of the body, fo all the powers of the foul.

Firfi, Thq Underflanding, that in the old man, Eph. iv. 18. is blind and ignorant about heavenly things; or howibever it may know many things, yet never can attain to faving knowledge: in the new man

* The meaning is, he doth not fin haHtually; he does not delight in finning; he is not zjlavc to fin. or the fcrvant of it; and if. at any time, through the force of temptation, or the weaknefs and impcrfcaion ot'his graces, he' faileth into fin, he is heartily ^rit-w^/for it, finctrely repents, and rtturntth to hisduty.

The N Eir B I RTH.

it muft be anointed with the eye-/h/ve of ••he Spirit, J^ev. iii. i8. infpircd with the Knowledge of divine truths, cfpecially with thofefacredand faving myftcries which concern i/^e kingdom of God. Again, the JHIIthtii in the crlcl man affe(^ls nothing but vile and vain things, is froward and perverfe in the ways of godlinefs; in the «(?xu man'w. mufl: prove and approve what is x!nt good, and acceptable, andperfeclivillofCod, Rom. xii. 2. Yea, it muft attend and be fiibordinate to thegraceofGod,finceGodindeed, and God onlyiuorkethinus both thewillandthe deed, Phil. ii. 13. Again, the Memory that in the old man Is flipp^ry in the things of God, or if naturally good, yet not fpiritually nfeful; in the new man it mufl be fanfti-fied to good performances; and although it cannot increafe to a great natural perfection, (for grace doth not this) yet the per-feflions it hath mufl be Araight, and right, and guided to God-ward ; Remember the Lord thy Cod, faith Mofes, Deut. viii. x8. Again, the confcience that in the old man fleepeth and flumbereth, or, if it be awake, teareth and roareth as if a legion of devils now pofleifed it: in the new man it mufl be calm and quiet; and yet not fleep or Ilumber, but rather, in a friendly loving manner, check and controul wherefoever fin is; yea, never be quiet, until with kind and yetearnell expolUilations, it draw the finncr before God to confefs his fault, and fo feek pardon for it. Again, the affe^i-ons that in the old man are fenfual, inordinate, bewitched, and fet on wrong objects; in the new man ihey mufl be turned another way. Mary Magdalene, you know, was given to unclean lulls, but the Lord diverted this linful pafTion, and fo flie became penitent, and tliirltcd after grace. To fum up all: all mufl be renewed, the

Undtr (landing, J nil, Memory, Confcience, Jfcaions.

But to feel more of their fweetnefs, I will pound thefe fpices, and dwell a while on them. Now then for your better acquaintance with the regenerate man, and that you may know his diiference from the man unregenerate, obferve, I pray, thefe palfages:

Firf}, I fay, in the }ieiv man the Under-flanding mufl be renewed ; fo the apoflle. The nexv man is renewed in knowledge, Col. iii. 10. And this knowledge implieth two habits, (fapientiam) IVifdom, and (pruden-tiam) Prudence, Col. i. 9. Firfl, IVifdom, and that is fpeculative. Secondly, Prudence, and that is praflical. By the one the child of God having the eyes of his mind opened and enlightened, doth fee the my-fleries of falvation, the fecrets of the kingdom, the whole counfel, and the wonders of the law of God : by the other he is enabled with a judicious lincerity to deliberate and determine in cafes of confcience, in the pra£lice of piety, and the experimental palTages of a Chriftian man. If we con-lidcr the firfl, (wifdom) how is it poffible that a man that is unregenerated fhould know the myfleries of falvation I It may be he may go as far as the power of natural difcourfe, and light of reafon can bear fway; he may be furniihed with flore of rare and excellent learning, and yet for all this, want the true knowledge oijpiritual wifdom. A\'hy fo ? Becaufe all his knowledge, like the light of the moon, is difcharged tipon others, but never returneth and re-ile<fleth upon his own foul *. He fliould know but knoweth not the darknefs of his own underflanding, the diforder of hisown afl'e<flions,thcllumberofhisown confcience, the dcadnefs of his own heart; but the man

* I(c that knows every thing but hisown licait, knows iiotl •n(» at all.— One moy-fay of fclf-knowleJgc, what

the apoHle fays of ciiarity ;. Thow^h I fpfuk vAth the to gna of mot and cf aiigch ; yea, tho' I have the gift of pro-

fhecj, uiidcrjiand (ill najlenes, and all hio-alct'^e, and have not the knowledge ofm)rclf. it Iroftcth m natU'ij.

re-

n^e NEW

regenerate (know he never fo little) he hath tkefavi72g know/edge, and in this he exceed-eth the greateft rabbles, the profoundeft clerks ; he only knoweth God with a fted-faft apprehenfion, he only knoweth him-felf a moft mean, bnfe and contemptible thing : his ne-jj birth hath learned him how wicked a creature he naturally is, and therefore in that refpe<fl is he odious to himfelf, and loaihfome in his own eyes. Or if we confider xht fecond, (prudeniiam. Prudence) how is it poffible that a man un-regenerate fhould experimentally know the pradlice of piety in a Ghriflian courfe ? Should we inftance in this myfiery of regeneration : here is one NicodemuSy a ruler of the JewSy and a teacher of Ifrael; yet as learned as he was, if he confer with Chrifl about the falvation of his foul, he is ftrange-ly childhh, and a mere infant: tell him of the Ne-w Birthy and he thinketh it as im-polTible, as for an old wan to return into his 7nothei'''s womb, and be born again. The natural man cannot difcern the operations of grace, he knoweth not that dark and fearful pafTage, which leadeth from the Aate of nature through ftrange terrors and tor-' ments of foul, int9 the rich and glorious happinefs of the kingdom of Chrift: whereas on the contrary, the regenerate man, that hath had the experience of the power of godlinefs upon his own foul, he can fee and judge of the light of grace, he can tafte and relifh of the fruits of the Spirit; and hence it is, that many a filly one (man and woman) whom the worldly-wife pafs by with fcorn and contempt, are often in fpi-ritual affairs more wife and learned than the learnedft doctors.

Secondly^ The will muft be renewed ; and this Will of the regenerate containeth two things, (re£litudinem) Rightnefsy and

BIRTH. i^

(promptitudinem) Readinefs i it is firft rectified, when it is conformed to the wil! of God. 2dly, it is fo inflamed wiih the ■■' love of goodnefs, that he wi'Iingly purfu-eth it with alacrity of fpirit. If we confider the Firjl, (reSiitjidinem, the Recfi-tude of the Will) we fee by experience the will of the unregenerate is all out of courfe, he willeth nothing but that which is evil: how flaould he, confidering his want of God's image, his blindnefs of heart, his pronenefs to evil, together with the vehe-mency of his afTeftions, which draw the will after them, and trouble the judgment •• But in the man that is regenerate, the will being moved, it afterwards moveth itfelf, God's grace that concurreth with it, quick-eneth it and reviveth it; fo that now his will is nothing but God's will: if it may appear that God biddeth him, or forbid-deth him, to do this, or that, he choof-*th above all to follow his commands, whatfoever becomes of him ; why this is the X very heart and marrow of regeneration; you may be fure, the man that choof-eth above all to pleafe God, is the only man of God, and fhall be rewarded by God.— • Or if we confider the Second (promptitudinem, the Readincfs of the will to good) alas, the will of the unregenerate hath no plea-fure in goodnefs, he underftandeth not the fweetnefs of it, and therefore nothing is more irkfome to him than the ways of god-inefs, Job xxi. 14. Whereas on the contrary, the will of the regenerate is willing, and this willingnefs indeed is the perfedion of his will; yea (if we can fay more) it is the higheft degree of his perfedlion in this life, to be willing to do good.

Thirdly, the Memory muft be renewed; and this memory refledeth occafionally on a double objeft (Deum et Dei verbum; on

VT '"'.'P"*^' °'' *° choofe Chnft, or to confent that Cluirt (hall be ours, together with hij benefits, may be coT.n.lent with an unregenerate eftate : but to ^\\\ or choofe Chrifl more heartily, firongly and prevailingly than his plealures ct mfcnor good ; no wicked njan can do. Baxter's cvalafdng Reft, ^^ "^ ^ "• ^ >

G Cod,

The JSl EW B IRTH.

lo

C(yd, and the things of Cod.) Firft On God, by remembrance of his prefence every where. Secondly, On the things of God, by calling them to mind at ufeful times. If vc confider the firft objeifl:, {Deum) God, the unregenerate hath no mind on God: Cod is not in all his thoughts, Pfal. x. 4. Like the hood-winkt fool, that feeing no body, thinketh no body feeth lym; fo hath he faid in his heart, Hovj doth Cod know ? can he judge through the dark cloud ? Thick clouds are a covering to him that he feeth not, and he lualketh in the circuit of heaven, Job xxii. 13, 14. But contrariwife, the regenerate man, he retneiyibereth his Creator in the days of his yd%th, Ecclef. xii. i. And though God, as being a Spirit, is, in fome fort, abfent from his fenfes, yet by virtue of his landlified Mtmory (which maketh things abfent as prefent) his eye is on God, and he confiders God as an eye-witnefs of all his thoughts, and words, and doings, and dealings ; he knows nothing can be hid from that all-feeing eye: though fin tempt him u'ith the fairefl opportunities of night and darknefs, yet Hill he remembers if his eye feeth nothing, all thofe eyes of heaven (of God and of his angels) are ever about him; and therefore he anfvvers the Tempter,

* How dare I fin to his face, that looks on

* me what I am doing ? If I dare not do this

* folly before men, how dare I do it before

* thofe heaven-fpeftators, God and his angels V Or if we confider ihtfecond objed^ (^Deiverbum, thewordofCod) the unregenerate never burdeneth his memory with fuch blefled thoughts; if fometimcshe falls upon it, it is either by conftraint, or by accident, never with any fettled refolution to dwell on it, or to follow it: but the foul that is regenerate, with Mary, keepeth all ■thefe things in his heart, Luke ii. 51. Or "with David, gives it out, Thy word have I hid in my heart, Pfal.cxix. 11. Whatfoever lelFons he Icarneth, like fo many jewels in a caiket, he lays them up fafe, and then as need ferveth, he remembers bis Acre, and

makes all the good ufe of them he may. I will not deny, but any man, good or evil, may retain good things according to that ftrength of retainment, which nature affords him; but the regenerate, whofe memory only is fandVified, whatfoever he retains, he hath it opportunely at hand; in temptation or afHidtion he remembers and applies, and fo remembering to apply, and applying that he remembers, he is thereby enabled to refift evil, or to follow thofe good things which the Lord hath commanded.

Fourthly, the Ccnfcience muft be renew* ed, and that two ways; either by drawing the foul [_ad bonum, or a malo'] to good, or from evil, i. To good, by inclining and encouraging; 2. From evil, by reftraining and bridling. If we confider its firft oN fice, in that it draws and leads the foul \_ad bonitm'] to good, I confefs the unregenerate is not of that confcience, for the moft part his confcience lies dead in his bofom, or, if it flir fometimes, he labours all he can to fmother it in his waking: to fuch an one fhould men and angels preach, yet fo far is he bewitched with fin that he hath no mind of goodnefs, or if he do any good a£l (which is a rare thing with him) it is not out of confcience to do good, but for fome finifter end or refpeft. It is otherwifc with the regenerate, his confcience incites him to good, and he doth good out of confcience; he ftands not upon terms of plca-fure or profit, but his confcience being guided by the rule and fqvaare of God's holy truth, he fubmits to it merely out of his obedience to God : hence it is, that come what will come, well or wo, his eye is fixt on God, and if man oppofe where God commands, he is quickly refolved out of that in Ifaiah li. 12. / even I am he that comforteth you; who art thou, that thou f}}ouldefi be ajraidof a man that (hall die, and of the fon of man who fhall be made as grafs ? and forgettej} the Lord thy Maker, that hath Jlrstched forth the heavens, and

laid

The NEW BIRTH.

laid the fmindaiions of the earth ? Or, if we confider the fee on d office of confclence, in drawing the foul \_a malo'] from evil, the unregenerate either hears not, or heeds not his reclaiming confcience ; if it fpeak, he firft goes about to lull it afleep again ; or if it cry out, and will not peace, then, (in fpite of goodnefs) he runs out of one jfin into another, and ufually from pre-fumption to defpair. On the other fide, the regenerate hath a confcience that draws him from, and keeps him out of evil: 'tis known efpecially by thefe two properties, remorfe and tendernejs : remorfe hath an eye on ^fins pafi; tendernefs hath an eye on ally7«i to come : by remorfe is bred for-row for fin, and loathing of fin; no fooner he confiders how by his manifold fins he hath offended God, crucified Chrift, grieved the holy Spirit, but his heart bleeds and breaks that he hath done fo wickedly a-gainft fo gracious a God ; this forrow for fin brings with it a loathing of fin, he can-not but hate it that hath caufed his heart break, yea, he hates it and hates the very thought of it; every look-back is a new addition of deteftation, and every meditation makes the wound of his remorfe to bleed again and again: by tendernefs of confcience is bred a care and watchfulnefs to avoid fin to come; for no fooner is fin prefented to his confcience but he ftartles at its fight, and thinks on its vanity, and meditates on that ftrift and general account he muft one day make for it; which thoughts and fin put together in the baknce, he dares not do wickedly for a world of gain : and you may obferve it, this tendernefs, or eafinefs to bleed at the apprehenfion of fin, is proper and peculiar to that confcience alone that is enlightened and fanftified, and purged by Ghrift.

ir

Fifthly, the JJfeHions muft be renew-ed, and that is done by fettingthem upon right objeas. I fhalfinftance in fome of them, as Love, Hatred, Hope, Fear, Joy^ Sorrow. Love, I place firft, which, in the unregenerate man, is faftened inordinately upon the creature; and, as one fin begets another, fo on whatfoever objeft it fall, it begets fome fin : thus the love of honour breeds ambition, love of riches breeds co-vetoufnefs, love of beauty breeds lull, love of pleafure breeds fenfuality ; whatfoever he loves (the objecfl being earthly) it brings with it fome fin, and thereby (the worft of all) he wickedly prefers earth before heaven, a dunghill before paradife, a few bitter-fweet pleafures for an inch of time, before unmixed and immeafurable joys world without end : but the regenerate man fettles his love upon other obje<5ls; as he that is carnal mindeth things carnal, fo he that is *fpiritual loveth things fpiritual; na fooner is he turned (by a found and universal change of the whole man) from darknefs -to light, and from the power of Satan unto^ God, Aflsxxvi. i8. but he prefently begins to fettle with fome fweet contentment upon the flowers of paradife, heavenly glimpfes, faving graces, and his infinite love runs higher and higher, till it imbrace him that dwelleth in the higheft, * God almighty: and how fweet is that love that cafteth itfelf wholly into the bofom of his Maker? how blefled is thatman, that yearns, and melts, and cleaves, and flicks unto his gracious God above all ? why, this is right love, and for this is the Church commended, Cant. i. 4. The righteous love thee, or, as others tranflate, amat in re&itudinibus, fhe loves thee righteoufly ,• her love is fet above all upon the right object, God : not that the regenerate loves nothing tiie, for

• I am perfi,adcd there is no wicked man amongft us. but he bath fome love to Chrift. better or lefs; only JcrHheth B^r\t^^ ''' ' ""'"' ^^ ^°''" ^" '''^'"''' "'"^"S* '"'''*^ '^*n ^"^^ ^'l ^»' 'his he

C« he

be loves the law, Pfalm.cxlx. 165. the mi- trcd, which David calls a perfeSl hatred, mfters, 1 ThelT. v. 13. and all the ordi- according to the perfe6lion in parts, but nances'of God appointed for his good; but not in degrees (Jnlcn/ive non extetifive)-. w'hofoever he loves, it reflects upon God, never any but Chrill hated lln to the full, he loves all for God, and God for himfelf. with all his ftrength, and with all his might; The fecond affection is Hatred, which but in fome meafure his fervant's hatred is in the unregenerate is fo inordinate, that perfeff, which makes him alwa3's hate /In he is an hater of Cod, Rom. i. 30. not in others and often in himfelf, when after that he hates God in himfelf (for God is the commiffion of any evil he begins to re-univcrfally good, and cannot be hated) but pent him, and to abh-.r himfelf {zs Job did) in fomc particular refpe^:, becaufe he re- in dufi and afhes, Job. xlii. 6. drains him from his pleafure, or puniQieth The third affeaion is hope (this I rather him for his fin, or croflTeth his Icud ap- name than dejire, becaufe whatfoever we petites by his holy commands. And as he hope for, we cannot but ij: defire it, and fo hates God, fo lik(%ife his brother, 1 John it is implied in it.) Now this hope in the ii. II. Hence arlfe thofe envies, emulati- unregenerate is faflened on this -world, and ons, jars, contentions amongft thofe that the things of this -world-, he hopeth for profefs themfelves chriftians ; of which preferment, riches, or the like; as for his Paul could hy, A brothergoeth to la-w-with hope of heaven, it is but {foynnium vigi-a brother. I Cor. vi. 6. But of all hreth- lantium) a waking man's dream ; a dream, ren, he hates them moft, of whom ovix Sa- faid I ? Yes, as dreams in the night fill us - i)iouris thefirfl-born-, Rom. viii. 29. God's with illufions and vain forms, (you know faithful ones ever were, and ever will be a beggar may dream he is a king) fo hope figns, and -ivofiders, and monfters unto ma- abufing the imagimtion of the unregene-'tty - afcorn, reproach a>rd derifion to them rate, filleth their fouls many a time with that are round about them, Ifa. viii. 18. vain or empty contentments: but the hope I'fal Ixxi. 7. Pfal. Ixxix. 4. But he that of the regenerate both enjoys the right obis regenerate hates fin, and in whomfoe- jeft and right means j his eye is fixed on ver fin rules or reigns, he cannot but hate future good, and he endeavours to purfue them, Do not 1 hate them, 0 Lord, that hate it till he get the pofleffion ; if in the pur-thee '■" (faith David) and am not I grieved fuit he meet with crofles, lofles, griefs, dif-i^vith thofe that rife up againji thee ? Pfal. graces, ficknefTcs, or any other calamities, 21 Not that David, or any faint his hope is able to fweeten the bitterefi mi-

cxxxix

of God! hates the perfon of any one, but fery that can poOibly befal him ; the afflic-

iin in the perfon, or he is faid to hate them tions of this life bid him look for a better,

for fins fake that is in them ; in this refpea a crofs here minds him of the glory above;

he bids them defiance in the vcrfe enfuing, and howfoever this hope may have many

/ hate them -with a perfc-a hatred, 1 count diffiailties and wreftlings in him, (thcre-

■ihemmine enemies, Pfal. cxxxix. 22. I fore it is compared to an anchor, which

know there is a perpetual combat in the holdeth the fiiip in a ftorm, Hch. vi. 19.)

rcscnerate betwixt the flcfii and the fpirit, yet it holdeth and flicks fo firm to God

and therefore we mufl underftand this ha and his promiies above all, that he is con-

1 Many that pcrllli. may def.re. and hope, and love Gcxi. and Chria. and heaven ; but they dcfire. and hope and lovl iome inferior Kood more ; he th.t ddirc*. and hopes, and loves God hnccrely and iavingly. he dotn all th.s fuprcmciy ; Ggd above all tilings clfc. BasUr'i nJU fident

The NEW B

•fident, that after this life an heavenly crown fliall be fet on his head by the hands of God and his angels.

The fourth affection is fear, which in the unregenerate is either worldly, or fer-vile : if it faften on the world, then he fcaret h the lofs of his credit or of his profit, and becaufe he and the world muft part at lafl, he feareth this feparation above all fears: 0 deaths (faith the wife man) how bitter is the remembrance of thee to a man that liveth at refl in his pojfejfons, unto the man that hath nothijig to vex him, and that hath profperity in all things, Eccl. 41. I. O thefe thoughts of thefe grifly forms and ugly face of death, of the parting from all worldly pleafures for ever, of his rotting in the grave, dragging to the tribunal, and terror of the lafl: day, they cannot but make his heart to ^fhrug together for horror, and many time to quake and tremble like an afpine-Ieaf: or, if his fear' reflect on God, then is it a fervile fear: for, as the fervant or hireling worketh not for love of his mafier, but only for fear of puni/hment; or, as the adulterotis woman is afraid of her husband, not out of love or affedion, but left he reward her to her foul demerits : fo he feareth God for fear of punilhment due unto him from God: it is otherwife with the man that is born again, his fear is either initial ox filial; in pangs of the new birth, or in the new born babe it is called initial {yjeems~\^ becaufe then he cafteth away fin, both out of God's love, to which he hath partly attained, and out of the v/oeful efFefts of lin, which he hath thoroughly confidered ; with the right eye he beholdeth God, and with the left eye he beholdeth punifliment; fo that this fear is a middle (as it were) between fervile and filial fear : and as the needle draweth in the threed, fo this fear draweth in charity, and maketh way for filial fear, to which, if by growth in grace

IRTH, II

he be fully ripened, then he feareth God out of love to God, as the prophet Ifaiah proclaimeth. The fear of the Lord is his treafure, Ifa. xxxiii. 6. Never was treafure more dear to the worldling, than is God's fear to the regenerate ; his love of God, his defire to pleafeGod, and his fear of being feparated from God keeps him in fuch awe, that though no punifliment, no death, no hell were at all, yet he would not hn wickedly, wilfully, and malkioufly, for a world of treafures.

Tht fifth affeftion is Joy, which in the unregenerate is merely fenfual and bruti(h ; it hath no better object than gold, or great-nefs, or offices, or honours, or the like : and what are all thefe but a fliadow, a (liip, a bird, an arrow, a port that pafTeth by, or rather as crackling of thorns under a pot, as liaihes of lightning before ever-lalfing fire ? But the joy of the regenerate 'is a fpiritual joy, and the inatter of it is the light of God's countenance, or the robe of Chrift's righteoufnefs, or the promife of God's word; or,above all, God Almighty, blefTed evermore: thus David ; lVho?n have 1 in heaven but thee P and there is none upon earth that I defire befides thee, Pfal. Ixxiii. 25. Why, this is that joy which no man can conceive, but he that enjoy-eth it; this is that white fione, Rev. ii. 17. whofe fplendor fhineth only upon heavenly hearts; this is that glimpfe of heaven's glory, which fpringing up in a fandtified heart, out of the wells of falvation, and carried along with adddition of frefh comforts (from the word and facraments) through a fruitful current and courfe of man's life, is at lafl entertained into the boundlefs and bottomlefs ocean of the joys of heaven. I will not fay, but fometimes it may be affaulted, and flopped with fome doubts, or diflruff, or weakneffes of degree, yet in refpe£l of its creation, or ef-fence, or blifsful iffue, it is (faith one *)

Bolton's Walk -with Cad,

very

a very gltmple of heaven^ a pure tajle of the rivers of life, and firfl-fruits (as he cdllsit) ofcvcr!af}ingjoys.

Thefixth affeflion isforrow, which in the iinregeneratc is a \vor\d\y forro-M, and the effedts of it are death : fo the apoftle, the forrow of the ivorld worketh death, 2 Cor. vii. 10. In this kind how endlefs are the forrows of men for their lofTes or crof-fes that fometimes may befal them ? And howfoever fome may endeavour to comfort them in Chrift, they are fo dead hearted that notliing can perfuade, nothing re-lifli with them that concerns heaven or fal-vation : but in the regenerate,y5rroiy looks up to God wards, ^ot that the beholding of God in himfelf can bring forrow to a man, for he is a moft comfortable objefV, •which made David fay, The light of thy countenance is gladnefs to my heart, Pfal. iv. 6, 7. but the beholding of fin which hindereth from the clear fight of that ob-jecV, this is it which breeds forroxv, and this the apoftle czXhgodly forroiVy "working repentance tofalvation, not to be repented of 2 Cor. vii. 10. It is not t\evy farroiv, h\ii godly forrow, ver. 9. 1 rejoice, faith the apoftle, not that ye were made forry, but ihatyeforrowedto repentance : And would you know who forrows to repentance ? it is he, and only he that groans and fighs under the heavy weight and burden of his fins, that is of a broken and contrite heart, that tre77ibleth at God's word, that is grieved at his enormities, that forfaketh all fins, and that refigns up himfelf in all holy obedience to God's blefled will; this forrow is a blefled forrow that brings forth joy and immortality : therefore comfort ye, comfort ye all that mourn in Sion ; what though for a night (in pangs of the new birth) you ly forrowing and weeping for your fins; mark a while ; and the day will dawn, ride on, hecaufe of the word of truth, and a day-ftar will arife in your hearts that will never fet: nay weep and weep again, till you can fay with David,

NEJV BIRTH,

all the night make I my bed to fiuim with my tears, Pfal. vi. 6. and prefently the fun of righteoufnefs will appear, and he will dry away our tears, and fhine upon you with everlafiing light. Certainly thus it is with every regenerate man, he loves and hates, and hopes and fears, and joys and forrows, and all thefe paffions are renewed in him. To give an infiance in one David for all the regenerate ; his love appears, Pfal. cxix. 47. I will delight myfelf in thy commandments which I have loved: h\shatred appears, Pfal. cxxxix. 22. 1 hate thy enemies with a per feci hatred : his hope appears, P/al. Ixii. 5. My foul,wait thou only upon God, for my expeSlation is from him : his fear appeareth, P/al. cxix. 120. My fief) trembleth for fear oftkee, and J am afraid of thy judgments. Hisyoy appears, Pfal. cxix. 162. I rejoice at thy word as one that findeth greatfpoil: His forroiu appears, P/al. ckik. 136. Rivers of waters run down mine eyes : becaufe they keep_ not thy law. Here is love and hatred, and hope and fear, and joy and forrow, and all are fet upon their right fpiritual objects.

You fee now a pourtraiture of the new man, which fliould be the cafe of all men ; my text faith indefinitely a man"] implying every man, and every part of man ; every man fliould be regenerated, every part of man (hould be renewed : and whereas man confifts of two parts, the body and foul, all the members of his body, the heart, the eye, the ear, the tongue in fpecial; all the powers of the foul, the underfianding, the will, the memory, the confcience, the affe<flions in general, all mud be renewed, and the whole man born again.

Ufe. And yet (beloved) I mean not fo, as that a man renewed is never overcome with fin : I know there is in him a continual fight betwixt the flefti and the fp'irit, each of which Ihivcth to make his party firong againll the other, and fometimes Amaleck prevails, and fometimes Ifracl prevails ; fometimes his heart falls a lufl-

ing,

rhe NEW BIRTH.

ing, his eyes a wandring, his ears a tickling, his tongue a fpeaking idly; fome-times his underftanding errs, his will rebels, his memory fails, his confcience fieeps, and his affections turn the ftream after fenfualobjefts; but (that which differs him from the unregenerate man) if he fin, it is with a gracious reluftation, he refifts it to the uttermoft of his abilities, and if at laft he commit fin through the violence of temptation, fubduing the infirmity of the flefh, he is prefently abafhed, and then begins he to fet repentance a work in all the parts and powers of his body and foul; then begins his confcience to trouble him within, and will never be at quiet until the ciflern of his heart (being overcharged) hath caufed his eyes, the flood-gates, with moift finful X humours, to overflow the cheeks with tears of contrition; and thus he is -ujafhed,juj}ified,fan&ified, i Cor. vi. ii. and reftored to his former integrity again. Examine then yourfelves, you that defire heaven at your ends, would you inherit the kingdom ? would you live with angels ? would you fave your fouls ? examine and try whether your bodies andjouh befanc-iified throughout ; and if you have no fenfe or feeling of the new birth (for it is a myf-tery to the unregenerate) then never look to fee (in that ftate) the kingdom of God \ but if you perceive the working of faving grace effeflually in you, (and you cannot but perceive it, if yoy have it) if you feel the power of godlinefs firft feizing the heart, and after difperfing itfelf over all the parts and powers of body and foul; or, yet more in particular, if your hearts be foftened by the Spirit^ if your eyes wait upon Gody if your ears liften to his word, if your tongues Jhew forth his praije, if your un-derjlanding attain to faving knowledge, if your -wills conform to the will of God. If your memories be ftored with heavenly

15

doctrine. If your coyfciences be tender and fenfible of the leaft fin whatfoever, if you love^ that which is good, if you hate that which is evil, if you hope for the bleflings above, if you fear him that can deftroy both body and foul; in a word, \{yo\x.joy in goodnefs, if you forrow for fin, then are you born again, Happy man in this cafe that ever he -was bom ; and thus every man mufl be, or he cannot be happy : Except a man ] (every man, every part of a man) be born again, he cannot fee the kingdom of God.

Thus far of the fubje^l Man.] We come now to the a£l, or deed to be doncy he muji be born again.

Be born again.'}

THE children are brought to the birth', andlefl: the faying be true of us, there is no ftrength to briiig forth, 2 Kings xix. 3. I fhall now (by God's afllftance) proceed Jo the^/r//6itfelf. Herewe havethe manner of it,and wemayobferve a double manner.

Firfif Of the words containing the fievj birth.

Secondlyf Of the new birth contained in the words.

The manner of the words appears in the original, yhvY,^n avaety] two words, and each of them has its divers reading. rjvw»,3-v. Valla would have to be genitus, begotten ; Except a man be begotten.'} O-thers ufually fay natus^ born ; Except a 7nan be born.} And as yfwA, fo avaSev, fome would have to be aiu^iv cufavuStv^ above or from heaven ; Except a man be born from above.} Others ufually avuBiv to T«Xiy. a« gain ; Except a man be born again.} Chryfoftom cites both thefe; and of each reading, we fliall gather fomething for our own inflru£lion.

Doft. Except a man be regenerated,.or begotten (faith Valla.) As man that is born of a woman is begotten by a man, fo he

I Sioful, becaufc (bed for fin, not finful iu thcmfelvcs.

that

?^)

Ihe NEW BIRTH,

mud have a begetting terminated immediately in God the

that is born ngatii

too : and theicfore fometimes it is called renafcentia ; a new birth, and fometimes regeneraiio, [Erfamus'annotations on the place.] n >teiv bei^etting, or regenenati-cn. If^j'ouaflv, Of whom is the new man begotten ? James tells you, James i. l8. Of his own will begat he us with the "word of truth: the former words note the impulfive caufe, thcfe latter, the inflru-ment; it was Gcd that begat us, and with the Seed of the word.

Firft, Cod begat us, and fo are we called God's fans, born not of blood, nor of the -will of the fief}, nor of the will of man, but of God, John ^. 13. Regeneration is the work of God, and becaufe it is a work external, it is therefore communicable to each perfon of the Trinity : Te are fan^ii-fied (faith the apoflle) in the name of the Lord Jefus, and by the Spirit of our God, I Cor. vi. II. The Father, Son, and Ho-ly Ghoft all fanftifie, all work the fame work: but as in the Godhead there is but one eflence, and three manners of being of the fame elfence; fo in God's outward operations, all the perfons work rem can-dem, one thing ; but all work not eode7n modo, after one manner. For inftance, the works of creation, redemption, and fandlification are the common works of God the Father, God the Son, and God the Holy Ghoft, 1 Cor. viii. 6. John i. 10. Job xxvi. 13. yet every one of thefe, common to all three, are terminated in fome one of them ; fo the Father is faid to create, the Son is faid to create, the Holy Ghofl is faid to create; fo the Father is faid to redeem, the Son is faid to redeem, the Holy Ghoft is faid to redeem ; fo the Father is faid to fancftific, the Son is faid to fantSliHe, the Holy Ghofl: is faid to fanc-tifie: thus all Three concur to every one of thefe works, and yet every one of thcfe works, is terminated, fpecified, and formed (as it were) in the very lalt aft by one of ihefe three: the work of creation Is

Fa-

ther, the work of redemption is terminated immediately in God the Son, ihe work of regeneration is terminated immediately in God the holy Ghofl. And it is memorable, that as the community of thefe works, ad extra, depends on the unity of God's ef-fence, fo the diverflty of their determinations depends on the divers manners of God's exiftence, or fublilVmg: the Father is of himfelf, neither made nor begotten, and therefore it bell agrees with him to make all things of nothing, which is tiie work of crecition ; the Son is of the Father alone by relleftion of his intcllcft, and fo called the reprefentation of his Father's image, and therefore it beft agrees with him to reprefent his Father's mercies to mankind, by faving them from death and hell, which is the work o^redemption ; the Holy Ghoft is of the Father and Son, proceeding (and as it were breathed) from them both by the adt of the will, and therefore it beft agrees with him (that bloweth where he lijhth) to blow on our wills, and by his breath to purge and purify us, which is the work of regeneration. To fum up all in a word : This work of regeneration (or fanilijication, or whatever elfe you will call it) in refpeft of the work, it is of the Father, Son and holy Ghoft ; but in refpefl of the laft aft, it is of the Holy Ghoft, and not of the Facher, nor the Son; and thus our Saviour concludes, John iii. 8. Tha' which is born of the Spirit, is fpirit: and fo is every 7nan that is born of the Spirit.

Secondly, as God's Spirit is the principal, fo God's word is the inftrumental caufe of our regeneration,' Tc are born a-gain, faith Peter, not of corruptible feed^ but of incorruptible, by the word of God, which liveth and abidcth fo*" ever, i. Pet. i. 23. this Word John calls the Word of life, I John i. i. ; Paul the producer of faith, and the power of God unto falvation, Rom. i. 16. : yea, lliis word is quick and

power-

Ibe NEW

foxverfulf and (harper than any tvjo-edged /iuordy piercing even to the dividing a/under of foul and fpirit, and of the joints and marrow, and is a difcerner of the thoughts and intents of the hearty Heh.'w. 12. They that are born again, cannot but remember how quick and powerful and Jharp God's word v>'2LS nithoiv regeneration: firfl, like an hammer it beat on their hearts till it broke them all to pieces; and then like a fword by a terrible, cutting, piercing power, it ftruck a rtiaking and trembling into the very center of their fouls ; laft of all like oil (when, as the man in the gofpel, Luke X. 30. they were wounded indeed) it began to fupple thofe wounds, and to heal the bruifes, and to refrefh the weak and tender heart with all the promifes of God revealed in Chrif]-.

And thus a man being begotten of the Spirit with the word of ti uth, he comes at lafl: to the birth; fo we read, Except a man he born. And this I fuppofe to be fuller than the other, becaufe, a begetting may be, and no birth follow; as many that are ftiffled in the womb are begotten^ rot borji ; but if the4iirth be, it doth pre-fuppofe a begettingf and fo it implies it: except a man be born again, that is, except a mat! be begotten and born, he cannot fee God's kingdom. If you afk, Of whom born ? I anfvver. As God is the Father, fo the-church is the mother of every child of God ; to this purpofe faith the apoflle, Jerufalem, which is above, is free, which is the mother of us ^//, Gal. iv. 26. What is Jerufalem but the church ? for as that city was the feat of David, Pfal, cxxii. 5.: fo is this church the throne of Chrift, figured by the kingdom of David, Rev. iii. 7. and therefore of both thefe God thus proclaims. This is my refi for ever, here will I dwell, for I have defired it, Pfalm cxxxil. 14. And rightly is the church called our mother, i. becaufe fhe is the fpou(e of our Father betrothed, Hof. ii. 19. coupled and made one. Cant. vi. 3. I ayn

D

BIRTH. 17

my beloved's, and my beloved is mine; and 2. becaufe we are children born of her, this teacheth us to honour our mother, and like little children to hang at her brenlfs for our fuftenance. Suck, and be fatisfied with the breafis of her confolaticns ; inilk out, and be delighted with the abundance, of her glory,Ih. ]K\i. ir. It is the church that brings forth children to God by the miniflry of the word, and if we are chil-dren of this mother, we murt feed on tha^ milk w hich flows from her two hreaHs, the Old and New Teftament; Js rtew-horn babes, faith the apoftle, defire the fincers milk of the wordy that ye may grow there' by, I Pet. ii. 2. In a word, out of the church there is no (alvation : * Who have not the church for their mother, cannot have God for their Father,' was the faying of old ; and good reafon, for out of the church there is no means of faivation, no word to teach, no facraments to confirm ; but all thefe, and all other means; are in the womb of the church; it is here, and here only, where the Spirit o'i immortal feed begets grace in the heart, and fo a man is born again.

Do£i. This avwOEv, fome read cypavaSfp, from heaven, and fo the words run. Ex-cept a man be born from above. From above it is that every good and perfeSi gift comet h. A man can receive nothing except it be given him from heaven, John iii. 27. But how then faith our Saviour of the wind (to which he compareth every one that is born of the Spirit) that we know not whence it cometh, and whither it goeth? ver. 8. I anfwer, This whence refpe(fts more the caufe than place, we know the wind comes from the South, or North, or Eaft-, or Weft, but why fo and fo, we cannot tell; we know the Spirit is above, and the new birth, or regeneration comes from the Spirit ; but [to c^0T/] why it is fo, or what moves the Spirit to do fo, befides his \_iu$',y.,ciM'] the good pkafure of his willy we cannot tell.

The NEW B IRTH.

Gr, If we read a^toS-f* to t^mv, as otliers bove which there needs no afplrlng, and

dio, \_Bcda and Erafm, paraph, on the place] the words then run thus. Except a man be born again. To this Nicodemus' reply feems more direft, How can a man be born luhen he is old ? can he enter thefccond time into his mother's womb P No quefti-on he took Chrift's av^fv pro TrarA.v. [from above, for again] only thus he miilook, that the fecond birth fhould be after the manner of the firft birth, and therefore he faith, Can a man that is o/^/,fuch as he him-felf was, be bom again F No, faith our Saviour, thai zvhich is born of the fleflo is fie/Jjy and there is but one birth, after this manner; but to T^e born again, is to be born after the Spirit, and this is the fecond birth ; a tnan is firft born of the flefh, and he miifi be again born of the Spirit.

under which there is no happinefs, no heaven, no kingdatn. Except a man be born again, he cannot fee the kingdom 6fGcd.

Thus far o; the manner of the words, which contain the Neiv Birth ; it appears in them, the Father of it is God, the feed of it the word, the mother of it the church, the place of it, whence ? from heaven; the time of it, when ? after a man is once born, then he muU be again born; except a man be born.

Secondly, as you fee the manner of the words containing the new birth; (o now fee the manner of the new birth contained in the words. I know it is not wrought in all after one manner, nor is the man net-known to us, but only fo far forth as it is fenfible in us, and therefore we muft con-

Do^. Hence appears the difference of fider man before baptijm, in baptifm, after

the firft and J'econd birth; the firft birth baptifm.

is of the earth, earthy; the fecond birth In feme is the New Birth wrought be-

-is of the Lord from heaven, heavenly: the fore baptifm, as in the eunuch under Can-

lirfi birth is of nature, full of lin; thefccond dace queen of the Ethiopians, Afts viii.

is of grace, full of fandlity: the firft birth 37. and in Cornelius the captain, together

IS orii^inally of fiedi and blood, the fecond with his kinfmen and near friends. Ads x.

birth is originally of the .S/);;//^«^/u'^/dT; 47. and in Lydia, Ads y.m. 14. and fo

in a word, the firft birth kills, the fecond gives life: generation loft us, it muft be regeneration that recovers us: O blefied birth, without which no birth is happy; in comparifon of which, though it were to be born heir of the whole world, all is but mifcry! this was Mofes' praife, that he e-

our charity tells us that every infant, dying before baptifm, is renewed by the 6^1-rit', but the manner of this working we know not, for it is one of the fecrets of the Spirit of God.

In others is the New Birth wrought in baptifm, which indeed is the facra?nent of

/teemed the reproach of Chrift above all the new Birth, ^n^feal of regeneration ;

the treafures in Egypt; rather would he buthowfoever inpoedo-bapti/m we fee the

be the Son of Cod, than to be called the fn outward feal, yet we fee not, we feel not

cf Pharaoh's daughter, Heb, xi. 24. No the manner of the inward working; for

queftion it is a great dignity to be called thisalfois the fecret oixht Spirit \ of God.

the fon-in-law to a king, i Sam. xviii. 23. In others is the New Birth wrought

but nothing in comparifon of being the after baptifm ; fo Polanus * : but whe-

Sonof Cod: thlsfon/hip is that degree, a iher after baptifm, or in baptifm we will

not

\ Bellanmne, vol. x. of Saciam. Baftifm. chap. 10. Uahnt fiJcmhahitualem. They have thehabitof faith.5ff Dr. F»fW concerning ilic Author oftlic gicuiiJs oi the cU and ntw religion, S. 1,, Fida ejl in infautibus ptcntia &

rhe NEW B JR TH.

J9

not difpute; only, as the cafe flands with us, this I affirm, T/:ere is no manifefia-iion of the neio Birth, until after bap-iifm. But, When after baptifm ? I anfwer, Wbeyifoevcr men receive Cbrifi by faith, "which, thcugh it he many yean after, yet then do they feel the pozuer of God to regenerate them, and to work all things in them -which he offered in baptifm. Now the manner of this feeling, or of God's Spirit working, proceeds ufually thus.

There be certain fteps of degrees, fay divines, by which it pafl'eth, and how-foever in thofe whom God hath bleifed with that great favour of holy and Chrifti-an education, the Spirit of God dropping grace into their hearts, even very betimes; thefe fteps or degrees are not fo eafily perceived : yet in thofe men who have lived long in fin,whofe fins have been grofs, and great, and grievous, no fooner come they to a new birth, but they can feel grace^ work in them ftep after fiep, and thefe fteps we (hall reckon to the number of eight.

The firfl is ^ fight of fin, and this our Saviour reckons for the firfl work of the Spirit, IVhen he is come he -will reprove {or, convince"} the -world of fin, John xvi. 8. Of fin; how? Why, thus : no fooner begins this bleffed change from nature to grace, but the confcience, wrought on by God's word, opens its book, and prefents to the foul a bed-roll of thefe tnany, mighty, hainous fins committed againft God and man; there he may read in bloody burning lines the abominations of his youth, the fins of all his life. And, to bring them into method, tlie commandments of God ftand as a remembrancer before his eyes: thtfirfi tells him of his loving fomewhat

above God : they?(r(j;;^/of his wordupping a falfe god, or the true God after a falfe manner: the //"zVy/ of his diflionouring the great and mighty name of God: the fjiirth of his breaking the Lord's day, either in doing the works of the lleili, or in leaving undone the works of the fpirit ; nor is this all: as againfl God, fo againft his neighbour hall) he finned; the fifth tells him of his llubbornnefs, and dilbbe-dience : the fixth of his pallions and de-fire of revenge : xhefcventh of his lewd-nefs and luflful courfes : the eighth of his robberies and covetous thefts: the ninth of his lies and llanders, back-bitings, and i-afli judgments : the tenth of his covetous thoughts, and motions of the heart to all manner of evil. Good Lord •' what a number of evils, yea what innumerable fwarms of lawlefs thoughts, and words, and actions doth he read in his confcience? But above all, his darling delight, his be» loved fin, is writ in greateft characters; this be finds to have bewitched him moft, and to have domineered above all the reft in his wailed confcience; this fin, in fome is worldlinefs, wantonnefs, ufury, pride, revenge, or the like; in others it is drvmkennefs, gluttony, gaming, fcurril jefting, fimony, or the like: whatfoever it is, the confcience tells him of it again and again, where that he may read it together with his other fins: the Spirit of God now opens the eyes of his mind, and lets him fee the very mud and filth of his foul, that lay at the bottom before unfeen, and undifcerned. Thus is the firft worI> Ing of the new life, to wit, a feeling of the old death of his foul in fins and tref-pafTes; and here the axiom is true, * Ab ' generation -without corruption ;' a man

indinatioae, Urfinus parte (tcunda catcchtf. quefi. 74. Faith is in jnrants by power, and inclination. UrJin's catcchifm part X. quiji'ion T^ Spint:is cperaiur hi fbtenlus nnimae ip!br:ivt. ut Bcliar. The Spirit operates in the powers of tlie Ibulof tilde infdotsj accordingly Biilarminc. Hoki:t J^iritu7tj fidci. They have the Ipuit of faith. Z./«f/;. on the 3. of EpLcf.

muft firft feel this death, before he is born again.

The fecond flep is, finfe of divine ivrath, which begets in him fear; fo the apoftle, the fpirit of bondage begets fear, Rom. viii. 15. and thus it works: no fooner hath the man a fight and feeling of his fin, but then God's Spirit (now ealUd the fpirit of bondage) prefents to him the armory of God's flaming wrath, and fiery indignation; this makes him to feel (as if he were pricked with the flroke of an arrow or point of a fword, or fling of an adder) that he is a mofl; curfed and damnable creaturC; jullly dcferving all the mi-ferics of this life, airt! all the fiery torments 'in htll in that life to come; yea, this makes him tremble, and (land and look as if he were throughly frighted with the angry countenance of God almighty : would you view him in this cafe ? His confcience has now awaked him out of his dead fenfual ileep, by the trumpet of the law; his heart is now fcorched with the fecret fenfe of God's angry face ; his foul is now full forely crufhed under the mofl: grievous burthen of innumerable fins; his thoughts are now full of fear and aftonifhment, as if no lefs than very hell and horror were ready to feize upon his body and foul. I fay not what meafure of this wrath is poured on all men in their converfion; for I fuppofe fome feel more, and fome have lefs of it; but I verily believe, fome there are that, in thefe pangs of the Nevj Birth, have been fcorched, as it were, with the very flames of hell, infomuch that they might truly fay with David, Cod's lurath lieth hard upon ?ne, and he hath affii^ed me-with all his ivaves, Pfal. Ixxxviii. 7, And no wonder, for this is the time of fear; now it is that Satan flrives bufily to llifle the neij wan in the womb, and therefore he that before diminiflied his fins, and made them appear little or no-ihiog ifl his eyes, when he once fees the

BIRTH.

man fmittcn dov/n into the place of dra-gons, and covered with the fhadow of death, Pfal. xliv. 19. then he puts into his mind his innumerable fins, and (that which imm^'diately follows) thecitrfcofthe law, and the wrath of God, which he yet makes more grifly and fierce, with a pur-pofe to plunge him into the bottomlefs pit of horror and defpair. By this means he perfuaded Cain to cry out, when he was in this cafe. My punifoment is greater than I can bear, or, as others tranflate. Mine iniquity is greater than can be forgiven, Gen. iv. 13. And therefore thus far the un-regenerate goes with the man born again; both have a fight of fin.and fcnfe of wrath ; but here they part; for the man unrege-nerate either finks under it, or labours to allay it with worldly comforts, or fome counterfeit calm : but the vian born again, is only humbled by it, and feeks the right way to cure it; and at iaft, by the help of God's Spirit, he palfeth quite through ir, I mean, through this hell upon earth, into the fpiritual pleafures of grace; which is to be born again.']

The third Itep isforrcw for fin, and this is more peculiar to God's child : There is a forrow, which is a common work of grace, which an hypocrite may have; and there is ^forrow, which is a work of fpecial grace, and this likewife precedes the ex-ercife of faith.

But fome obje*^, * Chrifl mufl work ' this forrow, or it is good for notliing;

* now if Chrifl be in the foul working for-

* row, then there is faith; therefore faith ' muft go before forrow.'

I anlwer, although it is trxie that Chrift cannot be in the foul, but in the fame in-flant there is the habit of faith; yet it follows not that faith is before forrow, for the habits of thefe graces are both together, and at once in the foul; or howfoever, it follows not that the ,foul is enabled by an a(il of faith to apply Chrift to itfelf as

fooQ

The NEW

foon as Chrift is in the foul, or as foon as the habit of faith is iniufed inco the foul: the queftion is, ' Whether the foul in re-

* fpeft of us, who can only judge of the

* habit by the aft, cannot be faid to have

* forrow or repentance before faith V The queftion is not, ' which the foul hath firft

* in refpeftof God's gift, but which it ads

* firft for ourapprehenfion ?' Surely to us it firft forrows for fin, and then it a61s or exercifeth faith by coming to Chrift, and relying upon Chriil for falvation, ar. Ob-ferve, this forrow is fometimes taken largely, for the whole work of converflon; fometimes ftriftly, for conviftion, contrition, and humiliation; in like manner repentance is taken fometimes largely, and fometimes ftriftly : by this diftinftion it may eafily appear how forrow goes before repentance, and how repentance goes before faith. Indeed, for the latter is the great controverfie; bvtt fome reconcile it thus: repentance hath two parts, theaver-fion of the foul from fin, and the converflon of the foiil to God; the latter part of it is only an elfeft of faith, the former part of it, vi'z. the turning of the ioui from lin is alfo an effe6V, but not only an eiTecl; for it is begun before faith, though it be not ended till our life end. Some cbjeft, ' That God ivorks repentance and * faith together :' but we difpute not how God works them, but how the foul afts them ; not which is in the foul Erft, but which appears out of the foul firll: neither is it any new thing in philofophy to fay, Thofe caufes which produce an effeft, though they be in time together, yet are mutually before one another in order of nature in divers relpedts, to their feveral caufalities. Thus a man mufl have repentance before he have faving and juflifying faith ; and yet a man mult have faith before the work of repentance be perfeft in the foul. As we maintain repentance to be a precedent work, fo we deny it not to be a fubfequcnt effect i

BIRTH, 21

and that forrow is before the birth too, the apoftle intimates, 2 Cor. vii. 10. (>odly forroxu works repentance ; that is, Jorrow prepares a man for repentance, it goes a-fore it, and prepares for it. And now it is, that God's Spirit begins to renew his heart; as God himfelf proclaimeth, I xuill put a new fpirit within them, and I will take theftony heart out of their bodies, and will give them a heart of fle/h, Ezek. xi. 19. His heart that before was.hard as flint, now begins to relent and foften, and brealc in pieces ; how fo ? It is God's Spirit that pricks the heart, Afts ii. 37. and this pricking foftens it. Dum pungit, ungit, faith Jerom; [i. e. ' while it pricks, it a-* nointeth.'] compunction foftens and fup-ples the heart, fo that be it never fo ftony, prefently it becomes an heart offlejlj: you know thofe that are apt to weep, or yern or forrow, we call them tender-hearted ^ ^ou may be fure then he that is pricked, until his heart bleed inwardly, he that weepeth blood, (which every heart doth that is pricked in this manner) fure his heart is tender indeed ; I fay, tender, for as the very word importeth [icxaia to weep, from xxai, to break,'] his heart weepeth, why ? his heart is broken ; David joins thefe together, A broken and a contrite heart, 0 Cod, thou wilt not defpife, Pfalm 11. 17. And no wonder if an heart that is broken, and rent, and wounded, and pricked, falleth a-weeping blood ; well might David fay when he was broken, Pfalm xxxviii. 8. I have wept, nay more, I have rored for the very grief or difquietnefs, of my heart: and again, my foul, or my heart, melteth, or droppeth,/or very hea-vinefs, Pfal. cxi-x. 28.. Not that his heart dropped indeed, but becat»fe the tears which he fhed, were not drops of water running only from his eyes, (an onioa may caufe fo much) but iflbing from his heart; which heart being grieved, and fore grieved, it is faid to be wounded; and fo-his tears coming from it^ they may be

cal-

The NEW BIRTH,

called no lefs than very blood, * Drops of

* blood ifTuing from a wounded heart.' Thus ix is with the man now labouring in his New Birth; his heart grieves, his eye weeps, whence the proverb, ' The way

* to heaven is by weeping crofs:' the way to God's kingdom is to cry like children coming into the world; the way to be new horn is to feel throws (as a woman labouring of child) and lb isChrifl: formed in us. Can a man be born again without bitter-nefs of foul? No, if ever he come to a Ught of fin, and that God's fanclifying Spirit work in h\m for row for Jin, his foul ■will mourn until he may fay with Jere-miahf Aline eye tmckletb doxon, and ceaf

' eth not, without any intermiffion: mine eye affecteth my heart, hecaufe of all the

- daughters of my city, becaufe of all the fins of my foul. Lam. ill. 49. 51. True it is, as fome infants are born with more pain to the mother, and fome with lefs: fo may the new man be regenerated in fome with more, in fome with lefs anxiety of travel; but more or lefs, it cannot be lb little, but the man that laboureth in

The fourth ftep is. Seeking rightly for comfort. He runs not to the world, or flelh, or devil, 7niferah!e comforters all\ but to (cripture, to prayer, orto the mi-niftry of God's word; if he find comfort in fcriptures, he meets with it in the } gof-pel; not the law, hui the gofpel (faith the apoftle) is the power of God to filvation, to every one that believeih, Rom. i. 16. 7'he law is indeed the ?niniflry of death and damnation, 2 Cor. iii. 7. : but the gojpel is the glad tidings cf falvaticn, Luke ii. 10. The law ihews a man his wretched e-ftate, but fliews him no remedy; and yet we abolifli not the law, in alcribing this comfort to the gofpel only; though it be no caule of it, yet it is the occafion of it: thole doleful terrors, and fears of con-fcience begotten by the law,may be in their own nature the very gates and downfal to the pit of hell; yet I cannot deny, but they are certain occafions of receiving grace; and if it pleafe God that the man, now labouring in his pangs, of the New Birth, do but rightly fettle his thoughts on the gofpel of Chrifi, no doubt but

thcfe pangs ihall mourn and mourn; There thence he may fuck the fweetefl comforts

flyall be great mourning, as the ?nourning and delights that ever were revealed to

of Hadadrimmon in the valley of Megid man. Or if he find comfort in prayer (to

//^w, Zech. xii. ir. What elfe.' He cannot which he ever and anon repaireth in every

look on a faint, that failed not firfi through the ocean of tears, and therefore he fallcth on his face with Abraham, Gen, xvii, 17. he wreftles with God like Jacob, Gen. xxxii. 24. he roareth out his grief with Job, Job iii. he poureth out his foul with Hanna, i Sam. i. 15. he wecpeth rivers of tears with David, Pjal. cxix. 136. he mourneth as a dove with Hezekiah, yea like a crane or a fwallow, fo doth he chatter, Ifa. xxxviii. 14. O the bitter pangs and fore travel of a man, when he mull be born again.

of thefe fteps) then it is by Chrift, in whofe name only he approacheth to that heavenly throne of grace : no fooHer had the king of Nineveh 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 frotn his fierce anger, that weperijh not ? Jonah iii. 8, 9. And thus the man now wrefiling with the grievous afflictions and terrors of his con-fcience, Who can tell (faith he) if God will turn away his fierce anger ? Let 7ne then

\ Lex ojlmdit peccation, at foUim evnngcllum pcccati rtmcdium. i, e, " the x«mcJy of lin." ^ug. trad 17.011 Joh.

The law fliewtthfin, but the golf cl alone,

cry

The NEW BIRTH.

23

cry mightily unto the Lord of htavoi, let 7ne cry, and continue crying, until the Lord of mercy do in mercy look upon me; and if for all this God give him a repulfe, for reafons beft known to himfelf, if at the ftrft, fecond, third, fourth, or at many more times, he feem to have cried in vain, at laft he iiies to the miniftry of the word, and if he may have his will, he would hit upon the mofl: fkilful, experienced, Ibul-fearching and found-dealing man amongfl: all God's mellengers ; and thus was it with Peter's hearers, whofc hearts being pricked, and rent with legal terrors, then could they begin to cry it out, I^Ien and brethren, ivhat muji we do? A6\:s ii. 37. Thus was it with the jaylor, who after his ^rcw/'////^ and falling down to the ground \n an humble abafement, could then begin to lay, Sirs, what fhall 1 do to be faved? Afts xvi. 30. And thus the man now ready to be born again, if he find no means to alTwage the rage and terror of his guilty confcience, at lafl hecometh to God's mi-nilter with a ' WhatHiali I do, whatmuft

* I do to be faved ? Alas! now I feel the

* wounded confcience, the broken heart,

* the fpiritual blindnefs, the captivity and

* poverty, of which often you have told

* me; if then there be any inllrucfion, di-

* re£lion or duty, which may tend to my

* good, or free me from this evil, now

* open thofe lips that fiiould preferve know-

* lege, now direct me in God's fear, and I

* will willingly follow it with my utmoll

* endeavours.'

And now, and not till now, hath God's minifter a flrong and feafonable calling to amplifieand raagnifie the foul faving fuf-ficiency of Chrift's death and paffion: were the blood of Chrift,and promife of falvati-on proffered to an unwoiinded confcience, •what were it but like the pouring of a mofl fovereign balfam upon a found member of man ? It is the only, right everlafting method, firfl to wound by the law and then to heal by the gofpel j iirll to caufe fmart

for fin, and then to lay to a plai/ter of Chrift's blood ; and therefore when the heart is broken, then hath the man of God his warrant to bind it up again, then may he magnifie God's mercy, then may he fet out to the height the heavenly beauty of Chrift's paflion and perfon, and thus playing the midwife by his high and holy art of comforting the afflicted, at lafl the child of God (prepared for his birth) becometh a man born again.

The fifth ftep is a clear (I'fay not a general fight, which he had before) but the clear fight ofChrifi laid open to the eye of faith: no fooner is the poor wounded foul informed throughly in the myflcry and mercy of the gofpel, but he then looketh on his Saviour as the Jews on the brazen ferpent, and feeing him lifted up on tlie crofs, he cannot but fee in him an infinite treafury of mercy and love, a boundlefs and bottomlefs fea of tender-heartedncfs *and pity, a whole heaven of fweetnefs, happinefs, peace and pleafures; after the Jpirit of bondage entereth xhefpirit of a-doption, the terrors of the law lead him to the comforts of the gofpel, his forrow for fin brings him to the clear light of his Saviour; and then as a man in death's pangs, that lifts up his eyes to heaven whence comcth his help) fo he in birth's pangs lifts up his eyes to Chrifl, who mufl either help him, or he finks under his fin to the bottomlefs pit of hell. And I mufl tell you this fight of Chrifl Jefus to an humble finner (together with thofe glorious privileges which he brings with him, as reconciliaiion to God, forgivenefs of fins, adoption, juftification, righteoufnefs, wifdom, fanftification, redemption) it is a moflplealant, ravifhing, heavenly fight: }iot Solomon in all his royalty, no, nor the lilies of the field arrayed better than Solo-mouy Matth. vi. 29. not all the curious fights on earth, nor all thofe glittering fpangles in heaven, can poffibly afford fuch pleafure or delight to the eye of man,

as

as doth this one objeft, Chrift bleeding on thecrofs to the foul of a finner. Imagine that you faw fome malefa(flor, whofe trial and doom were part, to be led to the doleful place of execution ; imagine that you beard him wail and weep for his mif-fpent time, for his bloody a6\s, for his hainous crimes; yea imagine his wailings and ■weepings fo bitter that they were able to force tears from others, and to make all eyes flioot and water that but looked upon him; if this man in this cafe fliould iuddenly fee his king running and riding towards him with his pardon in his hand, what a light would this be ? fure there is none to this. Thus, thus it is with the man forrowing for*lin, whilft he is weep-' ing his cafe, and confeiTmg what a little Hep there is betwixt him and damnation '(as if he were now at hell's mouth, the very place of execution) in a maze he lookcth upon ChriH:, whom he fees with a fpear in his fide, with thorns in his head, with nails in his feet, with a pardon in his band, offering it to all men that will but receive it by faith. O here is a fight indeed, able to revive the wickedefl: man upon earth, dead i)7 fins and trejpajjis. And now there is hopes of the birth, if it once come to this, there is more than probability of an happy delivery, we may call it the flirrings of God's child, or the firfi: feelings of life, before he is born again.']

The fixth ftep is, An hungering dejire after ChriJ} and his merits ; and to this llep blcifed are they that arrive; BleJ-fed are they that hunger and thirji after righteoufnejs, for they (hall be filled, Mat. v,6. Filled ? how ? Iivillgive unto him that is athirp, of the fountain of the ijuater of life freely, Rev, xxi. 6. This is the fiep (as if it were in Jacob's ladder) that raifeth him on high towards heaven ; it is fuch a token of true faith, that he who hath it, iiccds no more doubt that he believeth, than he that breatheth needs to doubt

BIRTH.

that he liveth; and why? his thlrft of worldly things is cooled, his thirft of heavenly things inflamed.

Ohje^. But Chria faith, • Hethatdrink-

* eth of the water that I ftiall give him,

* fliall never thirfl:.'

Sol, Not after the "world, hut he fhall thirfl more and mere after Chrifi. No hungry man did ever with more appetite wiili for meat, nor thirfty man for drink, nor covetous man for mone}', nor ambitious man for glory, than he now longeth to be reconciled unto God in Chrift; in this cafe, had he the plcafurcs and profits of a thoufand worlds, willingly would he part with all for the application of Chrift's fuf-ferings; it is that fovcreign blood that can only heal his foul; it is that bitter paflion which can only quench his thirfi: give him but the merits of ChriiVs death (whereby God and he may be at one) and he cares not though he fufFer death and hell again, yea he will venture goods, life, all; or if that be not it which the Lord requiretb, he will do whatever behoves him, even fell all, all that he hath, part with all fin that he loveth, yea were it his right hand, or his right eye, nothing (liall be dear to him, fo that he may enjoy his Saviour. O here is a ihirfi above all thirfis ! itbreedeth ardent defires, vehement longings, unutterable groans, mighty gafpings, jufi like the dry and thirlly ground, that gafps, and cleaves, and opens for drops of rain. David, though in the defert ofZiph, a barren and dry land without water, yet he com-plaincth mofi becaufe of his thirfl, Alyfoul thirfttth for thee, 0 God, Pfalm Ixiii, i. This is that violent afFe<flion that God puts into the hearts of thofe that feck him in fincerityand truth: never was Ahyb more fick for a vineyard, nor Sifera for milk, nor Sampfon for water, Judg. xv. 19. when God was fain to open him a fountain in ihcjaw of an afs, than is a truly humbled foul after Chriil, ever'thiriting and long-

The NEW

ing, that he may hide himfelf in his righ-teoufnefs, and bathe hlmfclf in that blood which his Saviour (hed for him. I have read of a gracious woman, who labouring in thefe pangs, and longing after Chrift Jefus, cried out, * I have borne nine children with as great pain as other women, and yet I would with all my heart bear them all over again,yea bear them, and bear them all the days of my life, to be allured of my part in Chrift jefus.' One replying, ' Doth not your heart defire and long after him ? Oh, faidjhcy I have an huf-band and children, and many other comforts, I would give them all, and all the good I (hall ever fee in this world, or in the world to come, to have my poor thirfty foul refreflied with that precious blood of my Saviour.' So eagar and earneft is the heart of each man, parched with the angry countenance of God, after this blood of his. * I thirft, I faint, I languifh, I long,y^//^^?,for one drop of mercy; my fpirit is melted in me into tears of blood ; my heart, becaiife of fin, is fo fliaken and Ihivered; my foul, becaufe of forrow, isfo wafted and parched, that my thirft is infa-tiable, my bowels are hot within me, my defire after Chrift is extremely great and greedy.' Stay ! all thefe expreflions are far ftiort of thofe longings, Noynan know-eth them, fave he that receiveth theniy Rev. ii. 17. fave he that is born again.

The feventh ftep \s, A relying on ChriJ} : no fooner he confiders and remembers thofe many melting invitations of our Lord and Saviour; If any man ihirj}, let him come unto me * : Ho, every one that thirjhth, come ye to the ivaters I: come unto me all ye that are weary and heavy laden with dnX: but, refting himfelf on the impregnable truth of thefe blelfed pro-mifes, he throws himfelf into the merciful and meritorious arms of his crucified Lord. Come life, come death, come hea-

BIRTH. 125

ven, come hell, come what Come^iU, here will he ftick for ever: IVho, faith Paul, Jhall feparate us ftom the love of Chrift ? Shall tribulation, or diftrefs, cr perfecu-tiony or famine, cr nakednefs, or peril, or fword? No, I am perfuadcd (not thefe, nor more than thefe) neither death, nor life, nor angels, nor principalities, mr poivers, nor things prefent, nor things t9 come, nor height, nor depth , nor any 0-ther creature, Jhall be able to, feparate us from the love of God, which is in Chrifi Jefus our Lord, Rom. viii. 35, 38, 39, Thus it is with the man labouring in thi^^ Birth : * What ? (faith he) doth Ghrifl call the heavy laden ? why. Lord, I am heavy laden with a weight, a mafs of fin, and if he may come that is called, Lord, I come, I come, and now I am come, with thee will I build my tabernacle, with thee will I reft for ever.' Nor is this any wonder, experience tells us, the hunted beafl: flies unto his den, the wounded man hies unto the furgeon, and fo the poor man broken and bruifed with the weight of fin, how fhould he otherwife but caft himfelf willingly into the fweet compaflionate inviting arms and embracements of Chrift, whofe promifes run, / -will eafe him, I will refrejh him? Matth. xi, 28. You may fee fometimes a little infant, upon apprehenfion and approach of fome fud-den danger, how haftily he runs into his mother's arms: even fo a truly wounded foul, purfjed by the terrors of the law, and frighted with the angry countenance of almighty God, it flies with fpeed into the bofom of its bleft:ed Redeemer, there it clings unto his blefTed wounds, there it refts upon his meritorious death, there it grafps about his crucified body, there it hides itfelf in the clefts of this rock, yea there it fticks with this full relolu-tion, thatfliould all terrors, all temptations, all men, all devils combine together to

John vij. 37;

t Ifa. 1y. I.

\ Matth. xi.»8.

caft

:26

The NE

■n T -D cr rr

U J. I\^ 1 l~x.

caft him Into hell, they fliould not tear him, rend him, pull him hale hun, from the bleeding wounds, and tender bowels of his heavenly Saviour. This was Job's cafe, who in the bittereft of his pangs could cry it out, faying. Though the Lord/lay me, yet ivill I trufi in him. Job xiii. 15. And I mu ft tell you, this* Affiance, Dependance, Adherence, Reliance (or whatfocvcr elfe we call it) upon the merits of Chrift, is the right juftifying faith; whither if a man once come, there is but one degree more, and he is then born again.

The la/} and higheft ftep is, univerfat obedience to Chriji. No fooner hath he caft himfclf upon^him, but he takes him, not only as a Saviour to redeem him from the miferies of fin, but as an hufband, a Lord, a king, to ferve him, love him, honour him, and obey him: now will he take his yoke upon him; now will he bear his cro/s and follo^v after him ; now will he • enter into the narrovj luay; now will he 'i'.'aU: in the holy path ; now will he affoci-ate himfclf to that fcSi and brotherhood that is every ivhere fpoken againfi, Afts xxviii. 22. Now will he oppofe himfelf againft all fin whatfoever; now will he ftiake^ otF Ills old companions, brethren in iniquity; now will he keep peace and a good confci-ence towards God and man ; now will he watch over his fecret fins, luftful thoughts, occafions of evil; now will he dircift his words to the glorifying of God, and to give grace to the hearers; now will he conform all his anions to the foveraiguty of grace; now will he delight in the word, the ways, the faints, the fervices of God ; now will he never more turn again unto

folly, or to his trade of fin; yea though Sa-tan fet upon him with baits and allurements to detain him in his bondage but by one darling delight, one minion fin, yet he refolves to anfwer him as Mofes did Pharoah, There (hall not fo much as an hoof be left behind; for wtll he knows, one breach in the city ex-pofeth it to the enemy, one leak in a (hip will fink it in the Tea, one ftab in the heart will fpecd a man to death, one knot in a thread will ftay the needle's paflage as well as five hundred, and therefore he ivill fell all, that he hath, even all his fins, to the lafi filthy rag of his minion-delight, his bewitching, beloved, bofom fin. And now is the new man born araongft us, will you view him ? Old things are pajfed azuay, behold, all things are become new, 2 Cor. v. 17. His heart, his eye, his ear, his tongue;, his underftanding, his will, his memory, his confcience, his love, his hatred, his hope, his fear, his joy, his forrow; will you a-ny more ? his thoughts, his words, his actions, his affeflions are all new : this con-verfion is univerfal, this change is a thorough change; now is Chrift formed in him ; now is he transformed into a new creature, before he was in making a new man, but now he is made new: God the Father accepts him for his fon, God the Son ftamps on him the image of his Father, but more immediately, God the holy Ghoft hath thus moulded and fafliioned him, as I have let you fee him, and now he is born again ; which except a man be, he ftiall not, cannot fee the kingdom of God, Lo here thofe fteps that raife up a man to the ftate of regeneration, A Sight of fin, Senfe of mifery, Sorrow for fin, Seek-

* Urfin. fecunja. catcch. <\. <5. Fides juflificant non eft tantum noiitla, fd etiatn fiducia. qua tanquam medium appli-Car^tts nobis tucritiim Chrljii, ac in eo acquufdtnus. Trcl. 1. 1. inaitutus. Loqucns dc nalura fidd juj}ificar.tis„ afprc henfio tius dtiple.x ; wia cootiitionis in intclleBu, altm fiducin in volmtaie, vtramqtte indudtt fides,—At Koluit Bdlarm. aiem elfe in volmtate. Vrjin's catec. q. 6. fays Juftifying faith is not only intcllcaual [//w/ is, relating to, the un-'dcrliaiJdiKO-] but fUuciaJ. [that is, effcHin^ iruji or confidence] by which wc rely upon, or^trufl in the mcnts of Ch„(j. as our NUdiator. and do heartily ac^uicfcc in Iiim. And Tr. book z. inftitut. fpeaking of the nature of juftifying nith, fop, the notion of it is twofold; one, of knowlege in the intclka, the other of affiance in the will, both whkii faitii inciudcs;——But PclUrmine would not have faith to be in the will,

rhe NEW BIRTH,

jng for comfort, A fight of Chrift, De-fire after Ghrift, Relying on Chrift, O-bedience to Chrill. One word before ve have done.

Ufe I. You fee how God brings along the man whom he purpofeth to make his; and yet let no truly humbled flnner be dif-couraged if he obferve not fo diflinftly the order of thefe fteps, and efpecially in that degree as you fee we have related : for, if in fubflance and effeft they have been wrought in them, if he have them in truth, though perhaps not in this degree, I dare pronounce of him that he is furely born a-gain. It is one of our worthies hath faid t, * That in our humiliations, and other preparative difpofitions, we do not pre-Icribe precifely juft fuch a mcafure and quantity, we do not determine peremptorily upon fuch and fuch a degree and height, we leave that to the wifdom of our great Mafter in heaven, the only wife God, who is a mod free agent: but fure we are, a man mull: have fo much, and in that meafure, as thoroughly to humble him, and then to bring him to his Saviour; he rauft be weary of all his fins, and of Satan's bondage wholly, willing to pluck out his right eye, and cut off his right hand, I mean to part with his bed beloved bofom-lufts, to fell all, and not to leave not fo much as a hoof behind ; he muft fee his danger, and fo hafie to the city of refuge; he muft be fenfible of his fpiritual mifery, that he may heartily thirft for mercy; he muft find himfelf loft and caft away in himfelf, that Chrift may be all in all unto him; and after muft follow an hatred of all falfe and evil ways for the time to come, a thorough change of former courfes, company, converfation, and fet-ting himfelf in the way and practice of fo-briety, honefty, and holinels.' And another fpeaks to the fame purpofe, * That the difcovery of the remedy aifoon as ihe mifery, muft needs, prevent a great p^irt of the trouble, and make the diftind effe^h

E

27

' on the foul to be with much more diffi-

* culty difcerned ; nay, the actings of the

* foul are fo quick, and oft fo confufed,

* that the diftinft orders of thefe workings

* may not be apprehended, or remember-

* ed at all. And perhaps the joyful ap-' prehenfion of mercy may make the fenfe

* of mifery fooner forgotten.' The fum is; Of every foul is required thus much -. r. A truly penitent fight, fenfe and hatred of all fin. 2. A fincere and infatiable thirft after Jefus Chrift, and righteoufnfefs both imputed and inherent. 3. An unfeigned and unreferved refolution of an univerfal ner,t obedience for the time to come. If any man hath had the experience of thefe af-feiHiions and effe(5ls in his own foul, what-foever the order, or whatfoever the meafure be (lefs or more) he is fafe enough, and may go on comfortably in the holy path,

Ufe 2, Now then let me advife thee, who-foever thou art that readeft, to enter into thine own foul, and examine thine own ftate, whether or no thou art yet born a-gain ? Search and fee whether as yet the fpirit of bondage hath wrought its effefts iti thee; that is to fay, whether thou haft been enlightened, convinced, and terrified with a fenfible apprehenfion and particular acknowledgment of thy wretched eftate.' Search and fee whether as j'et the Jpirit of adoption hath fealed thee for his own; that is to fay, whether, after thy heart being broken, thy fpirit bruifed, thy foul humbled, thy confcience wounded, and awaked ; thou haft had a fight of Chrift, and haft thirfted after him, and haft caft thyfelf on him, and haft followed his ways and commandments by an univerfal obedience ? If upon fearch thou canft fay, without felf-deceit, that £b it is with thee, then mayft thou blefs God that ever thou waft born j certainly, I dare fay it, thou art born again.' But if thou haft no fenfe or feeling of thefe works, if all 1 have fpoken are very myfte-ries to thee, what fiiall I fay ? but if ever, if ever thou meanefl to lee the liingdom of 2 God,

God, ftrive, flruggle, endeavour with thy might and main to become truly regene-,rate: \Thus while the minifier /peaks, it is Chrift that comes ivithpower in the word, Ezek. xviii. 31,32.* Rem::Tnber that.'] Thou mayefl: fay, periiaps, It is not in thy power, thou art only a mere patient, and God's Spirit the agent, and who can command the Spirit of the Lord, that blowcth where he liftcth, at his*own will and pleafure. I anfwer, It is indeed the Spirit, and not man,

B IRTH.

XXxi. 18. / have Curely heard Kphraim he-moaning himfelfythus. Thou haj} chaJHj-ed me. and I was chaftifed, as a bullock tin-accujiomed to the yoke : turn thou me, and I Jljall be turned. l he foul may objcft : I may fay tlius, and be no better: But I anfwer, Say it, .though you be no better, becaufe God bids you fay it; fay it, and fay it again ; it may be he will come in when you fay it, Hof. xiv. 4. The foul may objecft again, How can I pray, and

that regenerates or fanftifies: but, I anfwer have not faith ? I anfwer. Put thyfelf up-

withal. The doftrine of the gofpel is the on prayer, and who knows but afliftance

miniftration of the Spirit, and wherefoe and blefling may come ? Pray that God

ver that is preached, as I preach it now to would pleaie to prepare thy heart, to fanc-

thee, there is the Holy Ghoft prefent, and tify thy affections, to order thy will, to

, Thither he comes to*regenerate: nay, lean lay more, There is a common work of il-

_ lumination that makes way for regeneration, and this common work puts power into a man of doing that, which when he fhall do, the Spirit of God may, nay, will in the day of his power mightily work in him, to his quickening and purging. If then, as

preferve thee from fin, to prepare thee for growth unto full holinefs and righteouf-nefs: this was the effect of Jeremiah's prayer, Jer. xxxi. 18. Convert me, 0 Lord, and Ifhall be converted; — Heal me, 0 Lord, and I /hall be healed ; /ave me, 0 Lord, and I /hall be/aved, Jer. xvii. 14. Turn thou us, 0 Lord, and fb xve/hallbe turned. Lam. v.- 21.

vet thou feelert not this mighty work of It is the Lord that converts and heals, and God in thee, and yet fain wouldeft feel it, faves, and turns; and prayer is the means and gladly doft defire it, (otherwife I con to produce this effedl in thee. When we are fefsitisin vain to fpeak) follow me in thefe required to pray, to repent, and believe, paflTages; Ifhall lend thee two wings to bear we are not to feek Ilrengih in ourfelves, thee, two hands to lead thee to the foot of but to fearch into the covenant, and turn this ladder, where if thou afcendthefefleps the promife into prayer. As the com-aforefaid, I dare certainly pronounce of mand is, Repent, A6ts ii. 38. fo the cove-thee, Thou art the man born again. nant is, ChriJ}/hallgive repentance, Afts ThefirflwingisPrayer, whichfirft brings v. 31. and therefore pray, Turn thou me, thee to God's throne, and (there, if thou and l/hallbe turned, Jer. xxxi. 18. There-haft thy requeft) then to the New Birth; fore bow thy knees, and humbly, heartily, if I muft acquaint thee how to pray, Hof. frequently, fervently implore the iafluence xiv. 2. Take with you words, and turn to of God's bleffed Spirit: cry, with the Spoufe

the Lord ; Jay unto him, take away all i-7nquity, and receive us graciou/ly. And then it foUoweth—/ will heal their back-Jliding, Jwill love them/reelyy ver. 4. Jer.

in the Canticles, Awake, 0 north-wind, and come thou /outh-wind, and blow upon my garden, that the /pices thereo/ may flow out, Cant. iv. 16. The more rufhing and

• Ca[i G-i>.iy from you all your tranrgrefftons, -whereby ye have tranfgrcffid. and make you a ne-.v hcr.rt, and a new fpl-rlt ; for -u,hy -wHl yon die, 0 houfe of IJrael ,» For I have no fUafura in (he death of him that dteth, faith the Lord Cod .-■wberefore turn yourjclves, and live yc, . ^

^ mighty

The NEW B IR TH.

migHty this wind of the Spirit is, the more will he make thee fruftify in his graces and bleffings; therefore cry again and again, 0 Lord, let thy fpirit come upon me : create in me, a clean heart, 0 God, and renew a right fpirit within me, Pfal. li. lo. * O Lord Jefus, fend thy Spirit into me, which may reftore me from this death of fin, unto the life of holinefs,' Thus wouldft thou a(k, and continue a/king; thus wouldft thou cry,and continue crying, then could I aflure thee of the promife, when the Lord cometh in, which God hath made, and cannot deny, He that a/keth, receiveth ; and he that feeketh^ findeth ; and to him that knocketh (by continuance and perfeverance) // Jhall be openedj Mat. vii. 8.

The fecond wing, or hand, that bears and leads thee to thefe fteps of the New Birth, is, Conftant hearing of the word : thou muft attend the gates of wifdom, and

29

day to repair to God's houfe, left the day of thy negle(fl might have been the day of thy converlion: certain it is, no man ihould expert God's blefling without his ordinances ; no eating of bread without plowing and fowing, no recovering of health without eating and drinking, no polling on land without fomevvhat to ride on, no paf-fage on feas without fomewhat to fail in : fo no blefling, no grace, no regeneration, no New Birth at all, without waiting upon God in his ways, and in his ordinances. Now then, as thou delireft heaven, or (the way to heaven) to be born again, I befeech thee make high account of this ordinance of God, the preaching of his word : in preaching of the gofpel, light, motion and power goes out to all, which men refilf; and fome are deftroyed, not becaufe they could not believe, but becaufe they refiff, and will not obey, and fo die, A(fls vii. $i. Luke xiii. 34. Ezek. xxxiii. 11. Hof. xiii.

wait on her ports; thou mufl: come to *9. and yet I wifh thee not only to hear it.

God's houfe, and hearken to the miniftry of the word : no doubt, but if thou beeft conftant in this duty, God will flir up fome good Samuel, God will ufe fome of his priefts, confecrated to that office, to beget thee again : underfland this foberly; for if Jefus Chrifl himfelf fhould preach to the foul every day, and give not out of himfelf, the ordinance would be empty to it: it is Ghrift's coming in to his people in the ordinances, that only fills the empty foul with good things. And yet God's mini-flers are called fpiritual fathers, I have begotten you, faith Paul, through the gofpd, I Cor. iv. 15. The paflor's tongue is the Lord's conduit-pipe, and hereby he drives the fweet and wholefome waters of life into the fouls of his chofen ; only, do thou frequent the means, and thou fliak fee at one time or other God will remember thee in mercy: it is true, I know not when ; and therefore I wiih thee mifs no Lord's

but after thou hafl heard, confider of it, ponder on it, and lay the threats and reproofs, the precepts and promifes unto thine own foul: thus if thou hearefl and mcditatefl, I doubt not but God's word will be a word of power to thee, and (together with prayer) bring thee towards the New Birth, whither except a man come, he cannot pofTibly fee the kingdom of God. Thus far of the New Birth: you fee we have mounted thofe fleps, whofe top, like Jacob's ladder, reachethup to heaven, Gen. xxviii. 12. witnefs the next word. He that is born again ihzWfee the kingdom of Cod, but he that is not born again, he canru/tfes the kingdom of Cod.

He cannot fee the kingdom of God.

THE privileges of the New Birth are thefe two, to fee'\ and tojee the kingdom of God.

Firit, to fee.l Which is all one (faith a

modern *) ns to enjoy: yet a man may fee that which he doth not enjoy ; but without regeneration there is no fight, much lefs pofTeffion of the kingdom of God.

To fee then is the leller hnppinefs, of which the unregenerate are debarred ; but to fee, in itfelf is a great and gracious privilege, f to which the regenerate are admitted : for, whither by God's kingdom be meant the kingdom of grace, or the kingdom of glory, Happy are the eyes that fee thefe things.

But whofe eyes are they ? if we examine the unregenerate, he fees no whit into the awful majefly of God the Father, he fees no whit of the beauty, mercy and pity of his Saviour, he fee^no whit into that glo-rioushighnefs of God's Spirit in heaven, nor yet of his nighnefs to his brethren on earth: ' hence it is, that when he comes among the congregation of God's faints, his foul is rot delighted with their prayers, praifes, pfalms, and fervice j he fees no comfort, no pleafure, no content in iheir anions. But the new man is of better fight, the graces of the Spirit, and the % ward-robe of God's glory are all produced to his eye, as if the Lord fhould fay, Venite dr videte, * Come and fee :' fo Mofes, Stand f}illand fee the falvaiion of Cod ^ ; fo Chrift to his apoftles. It is given to your eyes to fee thefe thingSy to others but by parables. He that is born again hath a fpiritual eye, and a celebrated objeft; The eye of his underfland-ing is enlightened, faith Paul; anointed^ faith John **, To what end ? But that he may kno-<v ivhat is the hope of his calling, and what the riches of the glory of his in-

B IRTH,

heritance is in the faints, Eph. i, r&. See a privilege, of which the unregenerated is ever barred, his mind is dark, even dark-nefs itfelf, Eph. v. 8, And therefore it is no wonder, what is faid by our Saviour, that he cannot, cannot fee the kingdotn of God.

The Second privilege is the obje£l of this fight, here called the kingdom of God. By which fome underftand heaven ; fome the way to heaven ; moft of the ancients fay, that by this kingdom is meant heaven: Calvin is of mind, that * not heaven, but a fpiritual life is thereby underftood -] f.' Areti-us faith (and I am of his mind) that whether we underftand the one or the other, pa' rum refert XX* it matters not much; fure we are, that both thefe, grace and glory, are annexed to the New Birth, and both very well may be implied in the word, the kingdom of Cod.

Firfi: then, if by the kingdom of Cod, is meant the kingdom of grace whereof our Saviour fpeaketh, The kingdom of Cod is ivithinyou, Luke xvii. 21. fee to what a privilege the new man hath attained, all the graces of God, all the fruits of the Spirit are now poured into him ? If you afk, what graces? what fruits? Paul tells you. Gal. v. 22.Love,joy,peace,long-fi<jfering,gentlenefs, goodnejs, faith, mceknefs, temperance, or, would you have us to contract them ? Paul doth it elfewhere, The kingdo?n of Cod is righteoufnefs, peace, and joy in the Holy Ghof}, Rom. xiv. 17.

I. Righteoufnefs, and that is either active, or paffive; holinefs of life, or the caufe of this holinefs, our righteoufnef;

* Aretius.

\ One reafon, perhaps, wliy the fciipture clnifeth to fet fortli the enjoyment of the heavenly luppinefs, by that of fifing, m?y be this, becaufe figlit is of all tlie other fenfts the moll cupucms and Jliitjl ; and therefore moll fit to fliadow forth the enjoyment of a happiucfs fo cxtcnjive and ccrtmii as tliat of heavm is.

\ And the ward-robe of CioJ's glory is produced to his eye] Tlie meaning is, That God's glor)-, \v!iich was formerly concealed from his view, is now, in fome mcafure, manifclled to him.—The reader will do well to fc'. parate, in his own mind, all low notions from the word [-u'drd-robe] in the text, when he applies it to any thing relating to God ; of whom we can never think highly and Iionourably enough.

§ Exod, xiv. 13, *• Rev. iii, 18. ff Calvia on ihc iLice. \\ Aretius on the place.

in

rhe NEW

in Chrift : If the firft be meant, no foon-er is man born again, but he enters into the holy path, he declines all evil, and ftands at the fword-point with his moft beloved fin J or, if ever any fin through the violence of temptation feize on blm again, he is prefently put again into the pangs of the new birth, and fo renewing his forrow, and repaii'ingrepentance, he becomes more refolute and watchful over all his ways: and as he abhors evil, fo he cleaves to that ivhlch is good, Rom. xii. 9. his faith, like the fun, fets all thofe heavenly ftars on fhining, as hope, and love, and zeal, and humility, and patience; in a word, uni-verfal obedience, and fruitfulnefs in all good works. Not one, but all good duties of the firft and fecond table begin to be natural and familiar to him : and though he find fome duties more difficult; yet he refolveth, and ftriveth to do what he can, and is much difpleafed and grieved, if he,

do not as he Ihould. Orif byrighteouf-

nefs is meant paffive righteoufnefs, to wit, cur righteoufnefs in Chrifl, i Cor. i. 30. no fooner is a man born again, but he is cloathed with this righteoufnefs; the o-ther, God knows, is but weak, and full of imperfe£lion, and therefore,' to fpeak properly, // is the righteoufnefs in God that makes us appear righteous before Cod * : would you have a plain cafe ? As Jacob, to procure the bleffing of his father, hid him-felf into the apparel of his brother, and fo received it to his own commodity under the perfon of another J : thus the new man puts on the righteoufnefs of Chrift, with which being clad as with a garment, God accepts him in his flead, \^not indeed by miflake, as Ifaac took his fon Jacob jor Efau,'] his faults being covered with his Saviour's perfeftion.

2. From this righteoufnefs arifeth peace:

BIRTH, 31

no fooner is man righteous, but he is st peace with man, at peace with God, at peace with himfelf. He is at peace -with mam the ivolf fhall dwell with the lamb, and the leopard -with the kid, faith the prophet,7/2f. xi. 6. The meaning is, that in the kingdom of Chrift, when a man is called into the fiate of grace (howfoever by nature he is as a wolf, or a leopard, or a lion, or a bear, yet) he fhall then lay afide his cruelty, and live peaceably with all men; wjth all men, I fay bad and good ; for if bad, the apofile implies them, As much asliethin you, live peaceably with all men, Rom. xii. 18. Or if good, then he cannot but have peace with them ; yea, although before his con-verfion he hated and maligned them, yet now he is ravilhed with the delight and love of them, and to this end he labours might and main to ingratiate himfelf into theirblefTed communion; true,howfhould , he but love them, and fympathize with them, whom be believes one day to meet in heaven, and there to enjoy them, and they him for ever ? Nor is this all, he is at peace with God: he hath humbled himfelf, and confcfi"ed his fault, and cried for mercy, and caft himfelf upon Chrift, and vowed amendment of life: fo that now God by his word hath fpoken peace to his foul; by the mediation of Chrift it is obtained, and by the teftimony of the Spirit he feels it within him. This is that peace which pafiTeth all underftanding : it made the angels fing, peace upon earth ; it makes his foul reply, /l/y peace is in heaven : what elfe ? the ftorm is paft, and the rain is gone away, he that lay for a night in the dark-nefs of forrow, and weeping for his fins, now he beholds the fun of righteoufnefs appear (as tlie difciplcs often did upon the mount of Olives, fignifymg peace) all quiet and calm, and pleafant. Nor is this

Extra ties eji juliltia, non in nobis: i. e, ' A ri^hteoullicfs without us, not in us.' Lutkcr'i Ckrijiian injlltut. \ Gen. xx7ii, 15, &c.

all;

Z7. The NE W

all; he is at peace with himfeir, T mean his own conicience : that which before birred up the fire, that brought him to a fight of fin, and fenfe of divine wrath, that filled him with fearful terrors, com-punflion, remorfe, and true forrow for lin, it is 'now turned good and quiet. Solomon calls it a continual fea/l, Prov. xv. 15. Who are the attendants, but the holy angels ? What is the chear, but joy in the holy Ghoft P Who is the feaft-maker, but God himfelf, and his good Spirit dwelling in him? Nor is this feaft without mufick ; God's word and his aftions make a bleffed harmony, he endeavours to continue it by keeping peace and^a good confcience towards God and man.

3. From \.\\\s peace ifTuesyoy in the holy 'ChoJ}\ no fooner is a man at peace with man, with God, with himfelF, but he is filled with joy that no man can take from him: this joy I take to be thofe bleffed flirrings of the heart, when the feal of re-mifTion of fins is firft fet unto the foul by thtfpirit of adoption. For thus it is, the foul having newly palfed the pangs of the new birth, it is prefently bathed in the blood of Chrift, lulled in the bofom of God's mercies, fecured by the fpirit of its inheritance above; and fo ordinarily follows a fea of comfort, a fenfible tafle of everlafling pleafure, as if the man had already one foot in heaven. But I hear fomc objeft, They have felt the pangs, cafl themfelues on ChriJ}, refolved againf} all Jin, and yet no comfort comes. It may be fo, though not ordinarily ; certain it is, wholoever hath this joy, is new born ; yet not every one new born hath this joy ; if any then be in fuch cafe, let him hear what the Spirit of truth faith, Since the beginning of the ivorld men have not heard, nor perceived by the ear, neither hath the eyefeen, 0 God, bcfides thee, what he hath prepared for him that ivaiteth for him, Ifa. Ixiv. 4.

* Waiting patiently {faith a modem') for

* the Lord's coming to comfort us, either

BIRTH.

* in temporal orfpirltual diflrefTes/isaright, ' pleafing and acceptable duty and fervice

* unto God, which he is wont to crown

* with multiplied and overflowing refrefh-

* ings when he comes.* To this end faith the prophet, They that -wait upon the Lord

fl)all renevj their firength, they floall ynount up -with -wings as eagles : they fhall run and not be weary, and they f}all vjalk and not Jaint, Ifa. xl. 31. * Nay,-and fhould

* a man die' (faith my author) * in this

* flate of waiting, if his heart in the mean

* time fincerely hate all fin, heartily thirfl

* for the mercy of God in GhrifV, and re-' folve truly upon new univerfal obedi-' ence for the time to come, he fliall cer-

* tainly be faved; becaufe the Holy Ghoft

* faith, Ble/fed are all they that -wait for ' ^w.Ifa.xxx. i8.'Or if this will not fatisfy his defire, let his defire quicken and fet on work (with extraordinary fervency) the fpirit of prayer, let him have recourfe a-gain and again to the promifes of fcripture towards the poor, heavy-laden, penitent fouls; and when the time is come (if it will come)which God hath appointed, then fhall he feel this joy unfpeakable, the joy of the holy Ghoft; and this is the head, the height, the top, the highefl ftep in this kingdom of grace, the kingdom of God.

Or, Secondly, If by//'^ kingdom of God, is meant the Kingdom of Glory, fee then what a privilege waits on the new man: no fooner fliall his breath and body be divorced, but his foul, mounted on the wings of angels, fliall ftraight be carried a-bove the ftarry firmament; there fhall it inherit the kingdom, Luke xii. 32. an heavenly kingdom, Matth. vii. 2 i. the kingdom of God, Afts xiv. 2 2. and truly called fo, for it is a kingdom of God's own making, beautifying andbleffing; a kingdom be-feeming the glorious relidence of the King of kings ; a kingdom creating all kings that but inhabit in it. But here my dif-courfe niufl give way to your meditations: I cannot fpeak this privilege, therefore

con-

rhe_ NEW BIRTH.

conclude with Auftin, Jnima quae amat^ afcendat frequenter^ <tf currat per platens coelejHs Jerujalem^ <bc. ' Mount your

* meditations on the wings of faith, and

* behold in heaven thofe (tates of wonder, ' patriarchs fl^ining, prophets praifing,

* faints admiring, hands clapping, harps

* warbling, hearts dancing; the exercife,

* a fong; the ditty, allelujah; the quirifters, ' faints; the conforts, angels;' &c. In this fountain of pleafure, let the New born Chriftian bathe his foul, for his it is, and he it is only that fhall fee it, enjoy it; Except the matt be born again, no man (It all ever fee the kingdom of God. See more of this in my Lafl Things.

Thus far of the privileges of the New Birth ; there waits on it the Eye of Faith, and Righteoufnefs, and Peace, and Joy in the Holy Ghofl:; in a word, the Kingdom of grace, and the Kingdom of Glory.

Ufe. And now, beloved, fay, what would you do to obtain thefe privileges ? fliould any hand reach you a crown for the pains to take it ? (hould any but caft: at your feet a bag of gold, and you might make it your own for the ftooping, would j'ou not for fo great a reward do fo little a fer-vice ? and what is God's fervice but per-feft freedom ? the yoke is eafy, the burden is light. Mat. xi. 30. but the reward is grace, glory, cndlefs felicity. Beflir then yourfelves, and if ever you mean to fee the Kingdom of God, endeavour to

33

run through this new Birth, and fo lead a better life than heretofore yon liave done Only remember, Thus whiKl the minifter fpeaks, Chrifl comes with power, and therefore he fpeaks and perfuades. I conclude with my fpeech to thee (whofoever thou art) into whofe hands this book is fallen ; the truth is, the work is weak, and anfwe-rable in that kind to the author of it; many and many a flitch in my iide, many a pull at my heart, many a grip at my flo-mach, befides the pangs of my foul (endeavouring to praifllfe what I have writ) have I fufFered and felt fince I firft begun it ; and yet the comfort I received in this one neceflary fhing,hath made me (contrary to the defirc of my befl: friends) to run through this fliort work, by taking a longer time as my continual difeafe would now and then fufFer me. If, when I am gone, thou reapeft any fpiritual good by this sny furviving pains, it is, next to God's glory, all my defirc. Yet I live; but, to fave thy foul, I care not how foon I might die; yea, on that condition I could be willing (if God fo pleafed) the lines that thou readell: were writ with the warmeft blood in my heart: willing, faid I ? yea, I could be willing and glad (as little blood as I have in my body) to let it run and run, for thy fpiritual good, to the v.ery lafl drop in my veins. I fay no more; confider what I have faid. Except a man be born again, he cannot fee the kingdom of Cod,

A^

C 34 )

A N

APPENDIX,

CONTAINING

A more particular T^.lethod, for the Man not yet born again, to have his Part in the Second Birth,

CHAP. I.

The occafion, and method of this treatife.

SOME there are, who hearing the New Birth (or firft repentance) to be fo necelTary to falvation, but never feeling in themfelves any fuch change or conver-fion, have therefore defired further helps, though naturally they are blind, and wretched, and miferable, and poor, and naked ; yet the Lord hath not left them without means and helps: to this purpofe he hath fet up his ordinances; not that man of himfelfcan difpofehimfelf unto grace, but that the fpirit of Chrifl in the ufe of the ordinances without any habitual or fan6li-fying grace in man's heart, can difpofe of man to the reception of habitual or fanfti-fying grace. True iiis, I advifed them in the former treatife to be frequent in prayer, and hearing the word : but fo we have done, fay they, and yet we feel no conver-iion. It may be fo : for, not always the doing of them, but perfeverance in them through Chrifl, obtains the blclling defired. And yet, if they will out of hand fettle ihemfelves to the work (feeing it is the Lord that {2\ih,Break up the fallow grounds, Jer. iv. 3. i. e. * Seek to tlie Lord to break

them for thee : be in the ufe of means, that the Lord may come in and break thy heart') I fhall, for their further fatisfafli-on, give them a more particular method, and, without a text taken, take myfelf more liberty to put them in the way.

Two things I fuppofc necelfary for them that would have part in the New Birth.

I. To get into it.

IL To be delivered of it. L The means to get into it, is,

1. Examination of themfelves.

2. Confelfion of their fins.

3. Hearty prayer for the foftening of their hearts.

By which three are obtained the three firft Steps, Sight of fin ; Senfe of Divine wrath ; Sorrow for fin.

IL The means to be delivered of it, is by application of the promifes, and thefe, according to their feveral objects, produce their feveral effects;

Some a fight of Chrift.

Some a dcfire after Chrifl.

Some a relying on Chrifi.

Some an obedience to Chrifl.

Some a comfort in Chrifl, not only fought for, but obtained, if the promifes be rightly applied.

CHAP.

The N E7V B I RT H. zs

in God > 9. Haft thoU obferved God's

CHAP. II. S E C T I.

the Fir ft means to get into the New Birth.

THE means to get into the New Birth, is, firft, Examination; and the way to examine, is to fet before men that chryftal glafsofthe law for their light and rule : to this purpofe,I have here annexed a Catalogue, or table, to (hew them their offences; not that I can poffibly enumerate all fins, but only the kinds, and, if herein I come fliort, yet confciences awakened may be occafioned hereby to bring into their thoughts thofe others not mentioned. Now then, whofoever thou art that be-ginneft this bleffed work, examine thyfelf by this catalogue, but do it warily, and truly; and where thou findeft thyfelf guilty, either note it in this book, or tranf-cribe it into Tome paper, that fo they may be ready for thine eye when thou comcft to Gonfeifion.

SECT. II.

Sins again/} the fir ft Commandment.

IN every commandment we muft obferve both the duties required, and the fins forbidden, for both thefe are implied in every one of the commandments; if in the firft thou art guilty, thou mufl anfwer negatively ; if in the fecond, thou mufl anfwer affirmatively : now then to proceed.

It is the firfl commandment, Thou /halt have no other Gods but me.

For the duties here required.

Say, I. Hafl thou ever in mind, will, and afieftions took the true God in Chrifl to be thy God ? 2. Haft thou abounded in thofc graces by which thou fhouldft cleave unto God, as in the warmth of knowlege and love, and fear, and joy, and trufting

3-mercies, and promifes, and works, and

judgments upon thee, and by a particular application took fpecial notice thereof? 4. Haft thou communicated with the godly ? and joined thyfelf to God*» people, and delighted chiefly in them/ Or, for the /ins here forbidden. Say, 1. Haft thou not fometimes been guilty of blafphemy, or idolatry, or witch craft, or atheifm, or epiciirilxn, or herefy ? 2. Haft thou not been guilty of pride, a fin flatly oppofing God, and firft committed by devils? 3. Haft thou not had inward reafonings that there is no God *, or that he feeth not, or knoweth not f, or that there is no profit in his fervice :j: ? 4. Hafl thou not failed to love God, and fear God, and put thy whole truft in God ? 5. Hafl thou not trufted in man §, or feared man, or loved the world; and thereby alienated thy heart from God? 6. Haft thou notre-forted to witches, or in the firft place to phyficians, and not to the living God ? 7. Haft thou not tempted God, and, in the matters of God, been either cold or lukewarm, or prepofteroufly zealous ? 8. Haft thou not a pronenefs to fin, yea, to rebel againft God in thy whole man ? 9. Haft thou not been carelefs to perform the inward duties of God's worfhip in fincerity and truth ? If in thefe thou haft tranfgref-fed, then haft thou broken this commandment, Thou/halt have no gods but me.

SECT. III.

Sins againft the fecond commandment.

IT is the fecond commandment. Thou /halt not make to thyfelf any graven image.

For the duties here required. Say, I. Haft thou ever worfhipped the true God purely, according to his will ?

Pfalxiv.i,

t Ifa, xxix, 1$.

I Job xxi. 14.

§ Jcr. xvii. J.

2 Haft

\/y

The: NEW

2. Flaft thou obferved all thofe outward duties of his worfhip, as prayer, and vows, and farting, and meditating, and the reft ?

3. Haft thou repaired to God's houfe, ob-lerved family-duties,^ received the preachers of the gofpel ?

Or, for the fins here forbidden. Say, I. Haft thou not fometimes walked after the imaginations of thy own heart* ^ lerving God out ofcuftom, or (after the manner of thy forefathers) by vvill-wor-ftiip, and fupcrftitions ? 2. Haft thou not committed idol-worfhip, conceiving of God 'n thy mind, or rcfpefling him in thy fenfe, in the likencfs of a creature ? 3. Haft . rhou not mentioned the names of other , cods f, either by way of fwearing, or a-pology ? 4. Haft thou not made an image to liken Cod to it %, or ufed any gefttire ■o^ love and reverence to any fuch image ? 5. Haft thou not been carelefs to ivcrfloip uod *t, to call upon the Lord f f to receive God's minijhrs ±J, or to perform a-ny of the outward duties of God's wor-ihip? If in any of thefe thou haft tranf-greftcd, then haft thou broken this com-mjindmcnt, Thou fait not make to thyfelf any graven image.

SECT. IV.

Sins againfi the third commandment.

IT is the third commandment, 77;<5«y^^// not take the name of the Lord thy Cod in vain.

I or the duties here required. Say, I. Haft thou been ever a conftant learner,liearer,and d ocr of God's word and will ? 2. Haft thou prayed with perfevcr-ance, underftanding, and power of the Spirit, without doubting, or wavering? 3. Haft thou come preparedly to the facrament of the Lord's fuppcr, and being come, hafl thou difcerned the Lord's body i 4. Haft

BIRTH.

thou ufed all the titles, and properties, nnd works, and ordinances of ihe Lord with knowlegc, faith, reverence, joy, and fin-cerity ?

Or, for the fins here forbidden. Say, T. Haft thou not fometimes in thy talk diflionoured the titles, attributes, religion, word, people of God, or any thing that hath in it the print of his holinefs i 2. Haft thou not fworn, or forfworn, or lovedfalfe oaths l 3. Haft thou not caufed the name of religion, or people of God to be evil thought of by thy illcourfe of life, or by committing fome grofs fin ? 4. Haft thou not rafhly, or unpreparedly, or heedlefly read the word, heard fermons, received the facraments, or performed any other part of the worlhip of God ? 5. Haft thou not thought or fpoken blafphe-moufly, or contemptuoufly of God, or of any thing whatfoevcr pertaining to God? If in any of thcfe thou haft tranfgrefted, then haft thou broken this commandment,7"/;c« flnilt }tot take the name of the Lord thy Cod in vain.

SECT. V.

Sins againfi the fourth commandment.

IT is the fourth commandment, Remem-ber that thou keep holy the fabbath-day.

Tor the duties here required. Say, Firft, haft thou, according to the equity of this commandment, ever obferved the Lord's day, and other days and times fet apart for God's fcrvice ; Secondly, Haft thou on thofe days refted from the fcivile works of fin, and refted and relied upon Chrift for the remiilion of fins, and led an holy and religious life, that fo thou mayefi enter into that rcfi of heaven? Hcb. iv. II. Thirdly, Haft thou always prepared thy heart, before thou wentefl into the houfe of the Lord, by meditation

• \fx. ix. 14.

I Exod. xxiii. 13. \\ Matth, X. i4>

\ m. xi. 18.

*f Zlcch, xiv. 17.

The N E

of God's word and works, by examination and reformation of thy ways.by prayer, thankfgiving, and holy refoliition to carry thyfelf as in God's prefence, and to hear and obey whatfoever thou fhouldft learn out of the pure word of God ? Fourthly, Haft thou repaired to God's houfe in due time, and ftayed the whole time of prayer, reading, preaching of the word, finging of Pfalms, receiving of the facraments ? Fifthly, Haft thou performed private religious olfices upon the Lord's day, to wit, in private prayer and rhankfgiving, in ac-Jcnowleging thy offences to God, in reconciling thyfelf to thofe thou haft oiiend-ed, or with whom thou art at variance; in vifiting the fick, comforting the atflift-ed, contributing to the necellity of the poor, inftru6ting thy children and fer-vants, and the reft of thy family, in the fear and nurture of the Lord ?

Or for the/ins here forbidden. Say, Firft, Haft thou not fometimes fpent the Lord's day in idlenefs, or in worldly bufinefs, in vanities or in fin ? Secondly, Haft thou not omitted public duties, or cameft in too late, or wenteft out too foon I Ezek. xlvi. lo. Thirdly, Haft thou not in thofe days fold wares, carried burdens , brought in floeaves, or vjrought in the harvefi ? Neh. x. 31. and ch. xiii. 15. Fourthly, Haft thou not employed thy cattle, or fervants, or children, or any other, though thou workedft not thy felf? Fifthly, Haft thou not profaned the Lord's day, by needlefs works, words or thoiights about thy calling, or about thy recreation ? Sixthly, Hath not the ftri£> obfervance of the duties of that day been tedious unto thee, faying in thine heart. When -will the day be gone P Amos viii. 5 If in any of thefe thou haft tranf-grelfed, then hift thou broken this commandment, Remember that thoukeep holy the Sabbath day.

W BIRTH,

37

I

SECT. VI.

Sins again]} the fifth commandment. T is the fifth commandment, Honour thy father and thy ryiother. For the duties here required, they are either in the Family, Common-weal, or Church.

Firft, For the family: fay, if thou art an hulband; i. Haft thou evev loved thy ivife, and divelt -with her ^according to knoxvlege, giving honour to her as to the weaker vejfel, and as being heirs together of the grace of life, that your prayers were not kindred? Eph. v. 25. I Pet. iii. 7. If tliou art a wife: 2. Hafi thou fubmit-ied to thine own hufhand, as unto the Lordy in every thing? Eph. v. 22, 24. 3. Hnjt thou put on the ornainent of a meek and quiet fpirit, which is in the fight of God of great price ? i Pet. iii. 4.- If thou art a »parent: 4. Hafi thou brought up thy children in the nurture and admonition of the Lord? Eph. vi. 4. 5. Haji thou corred' ' ed them, yet not provoked them by irnmO" derate corredion ? 6. Hafi thou provided for them in their callings, or outward eftates ? i Tim. v. 8. If ihou art a child i 7. Hafi thou obeyed thy pareJiis, and received correction with fubmiffion and reverence I Rom. i. 30. 8. Hafi thou re-lieved them in their wants ? Heb. xii. 9* 9. Hafi thou obferved their itifiruciionSy and covered their infirmities ? Prov. xv» 15. Gen. ix. 22 If thou art a mafter : 10. Hafi thou entertained God's fervants. Gen. xix. 2, 3. and given unto thy fervant that whichisjufi and equall Col. iv. i. If thou art a fervant: 11 .HaJi thou been obedient to-thy mafier according^ to thefiefJj, with fear and trem.biing, in finglenefs of heart, as unto Chrifi> Not anjwering arain, rot-purloining, but fijewing all good'fidelity I Tit. ii. 9, 10.

Secondly, For the com.mGn-weai; if thou art a magiftrate : 12. Haft thou ex-

ecuted juft laws ? 13.

Haft thou reformed others

others abufes,according to the power that is in thee ? If thou art a fubjeft : 14. Haft thou obeyed the higher powers in all juft commands? 15. Haft thou been y?/^/V^ unto therriy not only for wrath, but aljofor confcience fake ? Rom. xiii. 5.

Thirdly, For the church ; if thou art a minifter: 16. Haft thou taught in feafony and out offeafon ? 17. Hath thy light JJnn-ed before men, that they might fee thy good tuorksy Mat. v. 16. If thou art an hearer :

18. Haft thou communicated to them that teach thee in all good things ? Gal. vi. 6.

19. Haft thou obeyed them, and prayed for them, and loved them, and folloived them, confidcring the entkof their converfation, Heb. xiii. 7, 17, 18.

Or for the Jins here forbidden. ' And firft, For the family : fay, if thou art an hulband: i. Haft thou not fome-times abufed thy wife, Prov. xxi. 19. or fmitten her, or injured her in thought, word or deed? If thou art a wife : 2. Haft thou not been wafteful, or froward or idle? If thou art a parent: 3. Haft thou not been carelefs, efpecially of thy childrens fouls? If thou art a child: 4. Haft thou not defpifed thy father's, or mother's inflruClions ? Prov. xv. 5. 5. Hafi thou not mocked them, or defpifed them, or curled them, or fmitten them, or foamed them, or grieved them ? Pro. xxx. 17. and ch.xx. 20. If thou art amafter: 6. Haft thou not governed thy family negligently ? 7. Haft thou not withheld that which is juft and equal in diet, wages, encouragement ? If thou art a fervant: 8. Haft thou not been idle, and flothful ? 9. Haft thou not ferved grudgingly, and not from the heart. Secondly, For the common-weal: if thou art a magiftrate : 10. Haft thou not been as a lion or a bear, roaring and ranging over the poor people P Pro. xxviii. 15. II. Haf thou not decreed unrighteous decrees F refpe^ling the perfons of the poor, or honouring the perfons of the mighty ? Ifa. X. I. Lev. xix. 15. If thou art

B 1 RTH,

a fubjeft: \2. Flaft thou not reviled the

gods, or cur fid the ruler of thy people? Exod. xxii. 28. 13. Haft thou not <^«/o-heyed the higher powers', or not denied tribute, or cuflom, or honour, or fear to whom they are due ? Rom. xiii. I and 7. Thirdly, For the church; if thou art a minifter : 14. Haft thou not been pro' fane and wicktd in thy life and converfation ? 15. Haf} thou not run before thou waft fent ? Jer. xxiii. 21. or being fent, hart ihou not been negligent in the gift that is in thee? 1 Tim. iv. 14. 16. Haft thou not prophefied in Baal, and caufed God's people to err? Jer. xxiii. 13. 17. Haft thou not committed fimony, or fought indiretflly for the fleece, not regarding refpe^lively the flock ? 18. Haft thou not ftrengthened the hands cf evil doers, in preaching peace to wicked men ? Jer. xxiii. 14. 19. Haft thou not given heed to fables, or tofome unprofitable 7nat-ter, rather than to a godly edifying, which is in faith ? i Tim. i. 4. If thou art an hearer: 20. Haft thou not refifted the minifter, and the word preached by him ? Heb. xiii. 7, 17, iS. Whatfoever thou art, hujhand, or wife, or parent, or child, or mifter, or fiervant, or magiftrate, or Jubje£i, or minifter, or hearer (if in any of thefe thou haft tranfgrefTed) then haft thou broke this commandment. Honour thy father and thy mother.

SECT. VII.

Sins againfi the fixth commandment.

IT is the fixth commandment. Thou fijalt do no murther.

For the duties here required. Say : haft thou ever delired and ftudied byall means lawful, to prcferve thine own perfon and the perfon of thy neighbour ? Or for the fins here forbidden. Say: I. Haft thou not fometimes envied others for their wealth, or for their gifts, or for their refpedls with others ? Gen. xxvi. 14. Num.xi. 29. G^n, xxxvii.

II.

ne NEW B I RTH.

2. Haft thou not offended others in thy mouth ? 4. Haft

II.

geftures, gncijhing on than with thy teeth, or Jlmrpening thine eyes on them ? Jot), xvi. p. 3. Hafl: thou not olfended others in words, by cenfuring, or reviling, or rendering evil for evil, or railing for railing? I Pet. ill. 9. 4. Haft thou not otFended o-thersin deeAs,plotting again/t thejufi, Pfal. xxxvii. 12. or doing evil to any man?

5. Haft thou not been angry with thy brother without caufe, Matth. v. 22. or continued long in anger, keeping thy ivrath (as it were) for ever ? Amos i. 11.

6. Haft thou not rejoiced at others fatly or luifhed a curfe to their fouls ? Pro. xxiv. 17. job XXxi. 30. 7. Haft thou not done evil to thyfelf, by inordinate fretting, or grieving, or drinking, or furfeiting, or faying in thy paffions, Would God liver e deadl Numb. xiv. 2. 8. Haft thou not been a

fo-iver of difcordy Prov. vi. 14. or fome way or other, a juft occafion of the dif-^ comfort, or of the death of thy neighbour? If in any of thefe thou haft tranfgrefTcd, thou haft then broken this commandment, Thouflialt do no murther,

SECT. vni.

Sins againft the feventh commandment.

IT is the feventh commandment, Thou fhalt nut com.mit adultery.

for the duties here required. Say: Haft thovi ever kept thyfelf pure in foul and body, both towards thyfelf and others ?

Gr for the fins here forbidden. Say: I. Haft thou not fometimes been defiled with buggery, fodori:iitry, inceft, whoredom, adulteiy, polygamy, fejf-pol-lution, or with changing the natural ufc into that "which is againfl nature ? 2. Haft thou not oftendcJ in the occafions of uncleannefs, as in idlenef', gluttony,, drunkennefs, wanton company, whoiifh attire, or perfumes ? 3. Hall thou not finned in thy fenfes, or geftures, or words, by filthy communication proceeding out of

39

4. Malt thou not harboured in thy heartburning \\x^%,impure thoughts^ inordinate affeSiioyts ? ';•, Haft thou not behaved thyfelf immodeflly, unfoberly, or ftiamelefly abufingthy body, or ufing fome manner of dalliance and wantonnefs? If in any of thefe thou haft tranfgrcired, then haft thou broken this commandment, TAum fhalt not commit adultery s See Rom. i. 26. Prov. vii. 16, ij. Col. iii. 8. Matth.. V. 28. Col. iii. 5.

I

SECT. IX.

Sins again]} the eighth commandment.

T is the eighth commandment, Thou

fmlt not fieal.

For the duties here required.

Say : Haft thou ever, by all good means, furthered the outward eftate of thyfelf, and of thy neighbour ?

Or for the fins heue forbidden.

Say: Firft, Haft thou not fometimes got thy living by an unlawful calling ? 2. Haft thou not impoveriftied thyfelf by idle-nefs, luxurious or unneceftary expences ? 3. Haft thou not withheld from thyfelf or others, that which (hould have been expended ? 4. Haft thou not gotten, or kept thy neighbour's goods by falftiood or force, and made no reftitution ? 5. Haft thou not ftollen by ufury, or oppreffion, or fraud in buying or felling ? An abomination unto the Lord ? 6. Haft thou not robbed God of his tithes and offerings by fa-crilege or fimony ? 7,Haft thou not fome way or other impaired thy neighbour's ftate ? If in any of thefe thou haft tranf-grefted, then haft thou broken this com.-m^ndmtm. Thou ftjaltnotf}eaL See Deut^ XXV. 16. Mai. iii. &.

SECT. X.

Sins againfl the ninth comynavdment. T is the ninth commandment, Thou/ fnalt not bear fa fe xv it nefs.

For the duties here required. Say, Haft thou ever by all means fought

to

to maintain ihy own and thy neighbour's good nainc, according to truth and a good confcience ?

Or for the fins here forbidden. Say, I. Hall thou not fomctimes loved, or made a lie ? 2. Haft thou rot raifed a

jalfe report, to the defamine^ of many ? 3. Haft thou not ceitfuredor judged othersy yet never confidered the beam that is in thine own eye? 4. Haft thou not flattered thyfelf and others, faying unto the vjicked. Thou art righteous ? 5. Halt thou not condemned fome without witnefs, or forborn to witncfs for others when thou kneweft the truth ? 6. Haft thou not been uncharitably fufpicioij^s, or a defpifer of thy

' neighbour ? 7. Haft thou not told a lie, whether jeflingly or officioully, or perti-

-nacioufly? If in any of thefe thou haft traufgrelfed, then haft thou broke this commandment, Thou flialt not bear falfe •witnefs, Rev. xxii. 15. Jer. xx. 10, Mat. vii. 3. Prov. xxiv. 24.

SECT. XL

Sins againfi the lafl commandment.

IT is the laftcommandment, Thoufloalt not covet.

For the duties here required. Say : I. Haft thou ever been truly contented with thy own outward condition ? 1. Haft thou rejoiced at others good, and loved thy neighbour as thyfelf? JMa t .xi x. 19. Or for the fins here forbidden. Say : I. Haft thou not fometimes conceived evil thoughts in thy heart ? Matth. XV. 19. 2. Haft thou not delighted in the inward contemplations of evil ? 3. Haft thou not been full of difcontent with thy own condition and ftate ? 4. Haft thou not felt another law of thy members war' ring againfi the law of thy mind ? Rom. vii. 23. 5. Haft thou not coveted after fomething or other that was thy neighbour's, either with will, or by actual concupifcence ? If in any of thefe thou haft tranlgrefted, then haft thou broke

BIRTH,

this commandment, Thou fh alt not covet. CHAP. III.

The fecond means to get into the new birth.

AFter Examination, which may well ferve thee for one day's work or two, the next duty is Confefiion. Now then take the catalogue of thofe fins, or if thy awakened conlcience can tell thee of any other, which thou knoweft thou haft committed, and noted, either in this book, or in fome other paper ; and kneeling on thy knees, fpread thy catalogue before the Lord; I lay, fpread thy catalogue before the Lord, as Hezekiah did his letter, 2 Kings xix. 14. There read thou feriouf-ly and particularly, faying, * O Lord, I confefs I have committed this fin, and the other fin, as they are before thee in order, of all thefe fins I am guilty, efpecially of thofe fins wherein I delighted, my darlings, my minions, my bofom fins' (take notice of them, and confefs them again) ' of all thefe fins I am guilty ; and now, O Lord, ftanding, as it were, at the bar of thy tribunal, 1 arraign myfclf, and accufe mj felf, and judge myfelf worthy of the utmoft of thy wrath and indignation ; for one fin thou caftedft Adam out of paradife; for ore fin thou caftedft the angels out of heaven, for one fin thou deftroyedft a world of men; and what then iliall become of me, that have committed a world of fins ?'—^ [Here paufe a while,and meditate on thyun-worthinefs] * O that I fhould be fo foolifh, fo brutifii, fo mad to commit thefe fins, thefe manifold fins ! O that by thefe fins I Ihould break fo holy a law, provoke fo good and great a majefty ! what fhall I do, but remembring my evils ways, even loath myfelf in my own fight, yea abhor my fclf in duft and afties, for my iniquities,and my abominations .' Ezek. xxxvi. 31.' For conclullon ; thou mayft imitate the publican, who not daring to lift up his cyes^ /mote his breajt; fo do thou, and figh, an j

fau

77;^ NEW BIRTH,

fay with him, 0 God, be merciful io me a */tuner y Luke xviii. 13.

CHAP. IV. SECT. I.

The third weans to get into the New Birth.

AFtcr ConfelTion, which may well ferve thee for another day's work, the next duty thou mufl labour for, is to fcek for true forrow and mourning for thy fins : feek thou muft, and never leave feeking, till thou feel thy heart melt within thee. To this purpofe readfome tracts of death*, of judgment f, of hell **, of Chrift's paf-fion ft, of the joys of heaven4| LafI: of all (and I take it beft of all) rcfolve to fet every day Come time apart to beg it of the Lord'. When Daniel fet himfelf to pray, the Lord came in to him, Dan. ix. 3. When Peter had gone apart to pray; and when Paul had prayed in the temple, then the Lord came into them, A6ls x. 6. and xxii.i/. And why may not I bid thee pray, as well as Peter bid Simon Magus, yet beir:g in the gall ofbitternefs and bond cjiniquity^ Ads viii.22,23. Refolve then, and at the time appointed fall down on thy knees, fpread thy catalogue, confefs, ac-cufe,judge, condemn thyfelf again; which done, beg, beg of the Lord to give thee that foft heart he promifed, Ezek. xxxvi. § ii new heart will I give youj and a new

41

fpirit will I put withinycu, and I will take away thejlony heart out of your JleJJ}, and J will give you an heart offiefh. Say then to thyfelf, * Is ihis the Lord's promife ? O Lord, perform it to my heart; take away my flony heart, give me an heart of flefli, a new heart, a new fpirit, etc' [Here make thine own prayer, be not careful of words, only let the words be the true voice of thy heart:] and the more to woik foftening thou mayeft fob, and figh, and beat thy brealt (c), above all thou mufl pray, and call, and cry with vehemency and fervency not to be uttered (^). When thou haft done, if the Lord do not yet hear thee, pray again the next day, and the next day, yea put on this refoiution, that thou wilt never leave praying till the Lord hear thee in mercy, till he make thee to feel thy heart melt within thee, yea, if it may be, till thou feeft thy *f Tears trickling do%vn thy cheeks, becaufe 'of thy offences. The Lord will perhaps hear thee at the firft time, or at the fecond time; or if he do not, be not difcouraged, God hath his times; Mofes fmote the rock at Horeb twice before it would yield. Numb. XX. 11, and at laft it fent out a-bundant ftreams of living waters; God fpeaketh once and twice, and man perceiv eth not; happy he who relenteth at laft : give it not over, perfift thou, thy fuit is

§ As, Sherlock on dcatli. f Sherlock onjui?gmcnt. *• Our Author himfelf on hell's horror,

ft The gofpels. \\ Dr. Scot's Chriftian life. vol. i. and our Author hi.vftlfon this, as well as the other

fiihjefls.

§ The prpmifes of Jeremiah, xxxi.351, Heb. viii. 10. Hof. ii, tj. andxiv.4. Ifa. Ixv. 4 are ab(blute promifcs whicli are n'.ade not only to ihem liiat aic for the prelcnt his people, but to them which for tlie preftnt arc not: which I. Raife up the foul of an hclplcfs finner to fome hope at Icaft of mercy and help from the LorJ. And J. They (crve to cr<:3te, and draw out faitli in Jcfus Chriftiii the promifcs : it is obfcrved, that no conJitioiul promife fihily begins faith ; for he that is under a condition, is piefuppofed to have faith; in the firft place theiefore look on the ablbhite promilcs, Ezek. xxxvi. ap.

(fl) This uirt<Qi..n is not to be underltood in the literal (enfe. Our Author doth not advife any one tofi^h,

fib, or beat his brealf, in order to produce inward firrow ;—which, though it were produced by that means, would little avail any one. It is more reafonable to fuppoff, he meant only to (ay, that inward forro-ui, wrougl)t in the mind by a fenfe of fin, would ihew forth itdlf in thefe exprcdive figns, viz. fighing, fobbing, and beating of the brraft. As we fee in the inftanct of the Publican, conjijfmg his Jlns, Luke xviii. 13.

(i) The fame is to be underftood of this other direction.

••{■ Ut hoc niidoconfritguS CJpitaikeconumtiiovuni in aquii.

G juft,

^,^ The ISIEW

juft, and impoitunity will prevail; yea I can fay, Thy defire to forrow being re-folute, it is a degree of godly forrow itfelf, and no doubt the Lord will encreafeit, if thou beggeft hard a while.

SECT. II.

The fir J} reafon for this forrow.

THIS muftbe done; Firft, becaufe without pangs no birih : the pangs of a penitent man, are as the pangs of a ivomaii t- Now as there can be no birth without pains of travail going before, fo neither true repentance without fome terrors of the law, and llraits of confcience. Te have uot receiimd the fpirit of bondage again to fear, faith the apoftle to the Romans, ch. viii. 15. And what is that? but ■ to fhcw us, they once did receive it; when : but in the very firfl: preparation to converfioh : then it was that the Spirit of t^od in the law did fo bear witnefs unto them of their bondage, that ic made them to fear. x-\nd certainly thus it is with every man in his firft convcrfion, his contrition n->uft becompungent,and vehement, bruif-injt, breaking, renting the heart, and feeling the throws, as a woman labouring of child, before there can be a new birth, or tiie new creature be brought forth.

S E C T. III. The fecond reafon for this forrow. A Cain, Without contrition no Chrift; /'\. therefore it was that God firft opened the eyes of our fir ft parents to make them lee and be fenfiblc of their fin and miCery, Gen. v. 7. before he promifcd Chrift, ver. 15. * Therefore it was that John Baptift' (faith Chryfoftom, in ch. 3. Mat. horn. 11.) * firft thoroughly frighted the minds of his hearers with the terror of judgment, and expefiaiion of torment,

B IRTH.

aHd with the name o-f an ax, and their re-jef^ion, and entertainment of other children, and by doubling the punifhment, to wit, of being hewn down, and caft into the fire; and when he had thus every way tamed, and taken down their ftubbornefs, then at length he makes mention of Chrift.' * Why then is Chrift feafonably revealed' (faith Mufciilus :j: ) * when the hearts of men being foundly pierced by preaching repentance, are pofTelfed with a dellre of his gracious righteoulnefs.' Or if you will hear Calvin, f* ' To whom is Chrift pro-mifed, but to them alone, who are humbled and confounded with the fenfe of their own fins?' Certainly the firft thing that draws to Chriif, is to conftder our mi-ferable eftate without him; no nian will come unto Chrift except he be hungry; no man will take Chrilf'syoke upon him, till he come to know and feel the weight of Satan's yoke; to this end vlierefore muft every man be broken with threats, and fcourges, and laihes of confcience, that fo defpairing of himfelf, he may flee imto Chrilt.

SECT. IV.

The third reafon for this forrow.

A Gain, ^Vlthout hearty forrow, no fpi-ritual comfort. We muft firft be hu?n-bled before the Lord, and then he will lift us up, James iv. 10. Chrift indeed was a-nointed to preach good tidings, but to whom ? To the poor, to the brokenhearted, to the captives, to them that are bound, to the brui/ed, Ifa. Ixi. i. God pours not the oil of his mercy fave into a broken vef-fel; God never comforts thoroughly, fave where he finds humiliation and repentance for fin. * The word ofGod(/ii///;o;/(f*)hath three degrees of operation in the hearts of his chofen : firft, It falleth to men's ears as

+ What elfe (lavs Ao(iin) are tbc pnngs of the penitent, but t!ic pangs ota woman "in travail ? Au;r. on Pfal, xlv'.ii. \ M-'f. on Mutt. ch. ili. Sc^, Tunc acadit Jcf.s. i. e. Then comtth jelus,&c, f* Calvin on Jfa. ]xi. • fwrbcs yn Rcvd, wh, iv.

the

The NEW BIRTH.

thefoundof many waters, a mighty, great, and confufed found, and which commonly bringeth neither terror nor joy, but yet a vvondring, and acknowledgment of a ftrange force, and more than iiuman power; this is that which many felt hearing Chrift, when they were afioniihed at his doflrine, as teaching with authority f JVhat maimer of doSlrine is this ? Mark i. 22. 27. Luke iv. 32. Never man /pake like this man, John vii. 46. The next effect is the voice of thunder, which bringeth not only wonder, but fear alfo;

not only filleth the ears with found, and the heart with aftonifhment. but moreover (haketh and terrifieth the confcience. The third e/Fedl is the found of harping, while the word not only ravifheth with admiration, and ilriketh the confcience with terror, but alfo, laftly, filleth it with fweet peace and joy. Now, albeit the two firfl: degrees may be without the laf}, yet none feel the laft, who have not in fome degree felt both the firfl.' He faith true, in fome degree, tho' commonly the deeper is the fenfeof mifery, the fweeter is the fenfe of mercy. * In our dead fecurity before con-verfion (Jaith another f ) God is fain to let the law, fin, confcience, Satan, a deep fenfe of our abominable and curfed flate loofe upon us, and to kindle the very fire of hell in our fouls, that fo we might be rouzed, and afterwards more fweetly and foundly raifed and refre(]ied; for after the moft toilfome labour is the fweetefl fleep, after the greatefV tempefts theflillefl calms: fan(5lified troubles and terrors e-fiablidi the furefl peace, and thefliaking of thefe winds makes the trees of God's Eden take the better rooting. Spiritually there is never a pcrfe6l calm but after 3 tempefl; the wind and earthquake and lire make way for the foft voice.'

43

C H A P. V,

E C T. I.

The means to be delivered out oj the pan(fs of the Nt-w Birth.

AND now, if by God's Wtlling, thou feclefl this forrow and mcliing of heart, the next thing thou mull do, is \.q feck for the remedy ; which remedy con-fifts of thefe ingredients: i. A fight of Chrifl:. 2. A defire after Chrifl:. 3. A relying on Chrift. 4. An obedience to Chrifl. 5. A comfort in Chrifl fought for and obtained. Thou wilt fay, Thefe ingredients are pearls indeed, but how (hould I obtain them T I aufu'cr. By application of the promifes ; and fith every ingredient hath its particular promifes, I ihall let thee fee them in order, only do thou apply them thyfelf; it is enough for the phyfician to prepare the medicine, thy own body mufl receive it : fo in this me-*dicine it is, thou muft apply it if thou wilt have foul's health. Some may objeft, t dare not look to the promife, I cannot believe; if I could believe, then I could expe(ft good from the promife. I anfvver. Thou flialt never beheve upon thefe terms, thou muft not lirft have faith, then go to the promife, but thou muft Jirft go to the promi.^e, and from thence receive power to believe : The dead (faith Chrift) O^all bear the vmce of the Son of God, and they that hear it fhall live, John v. 25. It is fpoken of the dead in fin; firft, there is the voice of Chrift to the foul, before there can be again an eccho of the foul to Chrift ; the Lord faith, Come foul, and the foul faith, I come Lord : O then go to the promife, and expert faith from thence; this is the rule, I muft not bring faith to the promife, but receive faith from ir, 3nd therefore there will I hang, and wait, till the Lord pleafe to work it.

W;o«'i inQruilions for a/BI^cd conHienccs,

G 2

SECT.

n^e NEW B IRTH.

SECT. II.

The promtfcs procuring a fight of Chrifl.

TH K firft ftep, or ingredient that brings comfort to thy heavy foul, is ihe fght of Chrift: and to procure this fight, thou haft thefe promifes.

Matth. i. 2 1. Thou fjah call his name Jefus, for hefhallfave his people from their fins.

Luke ii. lo, n. Behold, I bring you good tidings of great joy that flmllbeto all people, that is, that unto you is horn thit day in the city of David a Saviour, -which is Chrifl the Lord.

John i. 29. Behold the Lamb of God, •which taketh a-way^the fins of the world,

John iii. 16. Cod fo loved the -world, that he gave his only begotten Son, to the ' end that all that believe in him P)ould not ferif}), but have life everlafiring.

John iii. 17. Godfent not his Son into the •world to condemn the -world, but that the •world through him might be faved.

Romans \\\. 25. Cod hath fet forth \^Chrifl Jefus'] to be a propitiation through faith in his blood.

• I Cor. i. 30. Chrifl Jefus of God is made unto us -wifdom, and righteoufnefs, and fanSHf cation, and redemption.

1 Tim. i. 15. This is a faithful faying, imdivorthy of all acceptation, that Chrifl Jefus came into ihe -world to fave finners. Heb. xiii. 12. Jefus, that he might faiiSlify the people -with his own bloody Jltffered without the gate.

I John ii. 1,2. If any man fin, we have an advocate with the Father, Jefus Chrifl ihe righteous : and he is the propitiation for our fins ; and not for curs only, but aljo for the fins of the whole world.

Rev. V. 9. Thou wafl flain, and hafl redeemed us to Codhy thy blood, out of every kindred, and tongue, and people, and m-tion.

All thefe tell thee, That as thou art a fmner, fo thou haft a Saviour; only do thou apply them, and certainly they will

help thee in the firft ftep, the firft ingredient of thi'; remedy to thymifery, to wit^ the fight of Chrift.

SECT. III.

The promifes procuring^ a defire after Chrifl.

THOU mayft fay, I fee Chrift, and I fee that his perfon, and death, and blood-flied are precious and faving; but how may I make him mine ? how may £ know that he is my Saviour? I anfwer^.. Thou muft hunger, and thirjl after him ; this delire is the fecond ftep : and to provoke thee to this duty, confider of thefe promifes.

Ifa. Iv, I. Ho, every one that thirfleth, come ye to the waters, and he that hath no money, come ye, buy ard eat, yea, come, buy wine and milk without money^ and without price.

Matth. V. 6. BleJfedare they who hunger and thirfl after righteoufnefs; for they fhall be filled.

John vii. 37, 38. In the lafl day>, that great day of the feafl, Jefus flood and cried, faying. If any man thirfl, let him corrte unto me, and drink : he that believeth on me, as the fcripture hath faid. Out of his belly fhall flow rivers of living water.

Rev. xxi. 6. I will give to him that is athirfl, of the fountain of the water of life freely.

Rev. xxii. 17. Let him that is athirfi come, and whofoever will, let him take the •water of life freely.

Pfalm Ixiii. i. 0 God, thou art my God, early will Ifeek thee ; my foul thirfleth for thee, my flefh longeth for thee, in a dry and thirfly land, where no water is.

Pfalm cxlv. 19. He will fulfill the defire of them that fear him.

All thefe may provoke thee to thirft after Chrift, that moll: fovereign and foul-fav-ing fountain, opened to the houfe of David, and to the inhabitants of Jerufalem far fin J and for uncleannefsj Zech. xiif. i.

SECT.

come ye to the waters, atid he that hath

S E G T. IV.

7he Promifes procuring a Relying on ChriJ}.

YET thou mayft fay, I thirft indeed, but I dare not drink ; I defire, but I dare not come near to lay hold on Chrift: how fo ? I am, (fayft thou) a moft vile, imworthy, wicked wretch^ and my fins are of fcarlet, crimfon dye: true it is; for thee to pretend part in Chrili, wallowing yet in thy fins, for thee to believe that Chrift is thy rightecufnefs, pur poling yet to go on in the practice or allowance of any one known fin, it were a moit curfed horrible prefuraption indeed ; but where all fin is a burden, every promife, as a world of gold, and the heart fincere for a new way, there a man may be bold : a man may ? Yes, he muft ; if thou groaneft under fin, if thou longeft after Ghrift, apply thefe promifes, and they will force thee to lay hold upon the rock, to take Chrifl for thine own, to throw thy finful foul upon the blooding wounds of Jefus, and to caft thyfelf with confi<lence into the bofom of his love.

I. Then, *■ Take notice (faith a modern) that Jefus Chrifl keeps open houfe for all hungry and thirfty fouls.' f

Rev. xxii. 17. Let him that is athirfi come, and -whofoever ivill, let him take the ivater of life freely. Or if open houfe will not fit, without invitation, hear him call;

Matth. xi. 28. Come unto me all ye that labour, and are heavy laden, and 1 will give you reji. Or if invitation will not fit, without proclamation, hear him proclaim ;

John vii. 37. Jefus flood, and cried, fay-*"S> ^f ^''^y ^^^" i^^^fii ^^' ^im come unto me, and drink : he ihat believeth on me, out of his belly fhall flew rivers of waters. Or, lelt thou H^oufdft think, thou mud come to thy coll, and bring fomewh u in thy hand, hear how he doubles, and trebles his cry to the contrary ;

Ifa. Iv. I. Ho, every one that thirfteth.

no money, come ye, buy and eat, yea, come, buy wine and tnilk, without money, and without price. And yet, left thou fay, I am fo far from bringing any thing in my hand, that I bring a world of wickednefs in my heart, and my fins, I fear, will hinder my acceptation : no ; (faith he again.)

Ifa. Iv. 7. Let the wicked forfake his way, and the unrighteous man his thoughts, (and this is thy defire, thy cafe) and let him return unto the Lord, and he wilt have mercy upon him, and to our God, for he will abundantly pardon. Or, if all this will not do-without a more folemn invitation, fee thea how the Lord of heaven fends forth his ambafiadors to move thee, and entreat thee to come in.

2 Cor. v. 20. Now then we are amhaffa-dors for Chrif}, as though God did hefeccb you by us, ,we pray you in Chrift^s Jiead; be ye reconciled to God. Or, if he cannoc wooe thee, lo, he commands thee ;

I John iii. 23. And this is the commandment, ihat we fhould believe on the name of his Son Jefus Chrif}. Or, yet to drive thee to Chrili, he not only commands, but threatens;

Heb. iii. 18. Jnd to whom fware he that they fhould 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 keep* open houfe. 2. He invites. 3. He proclaims. 4. He calls thee fans-fee, without money or money-worth. 5. He apologiz-eth. 6. He fendeth. 7. He commandetb. 8. He threateneih. Hear what mine author concludes from thefe premiffes '.' ' How cruel then is that man to his own wounded confcience, who in his extreme fpiritual thirft will not be drawn by this eight-fold merciful cord, to drink his fill of the fountain of the water of life, to caft himfelf with confidence and comfort into the arms

t Bolton's iuftrnftions tor affliilcd conkiencss,

tain

of the Lord Jefus ? Yea, how is it pofTible, but that all, or fome of thefe, (hould bring in every broken heart to believe, and every one that is weary of his fins, to rely upon the Lord of life for everlafling welfare i'

SECT. V. T/}e promifes procuring obedience to Cbrifl.

AN D yet thou mayft fay, I have caft myfelf on Chrift, is this all I mud do ? No, there is yet another ftep, he is not only to be thy Saviour, but thy hulband, thou mufl love him, and fcrve him, and honour him, and obey \\\m. ; thou mufl: endeavour not only for pardon of fin, and falvation from he|^, but for purity, new o-, bedience, ability to do, or fuffer any thing for Chrift. And to provoke thee to this . duty, confider of thefe texts:

Jer. xxxi. 33 but this J))all be the covenant that 1 will make vaith the hoicfe of If-rael, after thofe days, faith the Lord, I will put ?ny law in their imuardparts, and write it in their hearts, and I will be their Cod, and they f jail be my people. See the fame promife in Heb. viii. 10. Heb. x. 16.

.Matth. vii. 21. Not every one that faith. Lord, Lord, floall enter into the kingdom of heaven, but he that doth the will of my Father who is in heaven,

IMatth. xi. 29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye fhallfind refl unto your fouls.

Matth. xvi, 24. if aiiy man willjollow me, let him take up his crofs, and follow me.

2 Cor. V. 15, He died for all, that they who live, Jhould not henceforth live unto ihemfelves, but unto him that died for theju.

2 Cor. V, 17. If any man be in Chriji, let him be a new creature : old things are paffed away, behold, all things are become new.

I John i. 6, 7. If v:e fay that xve have

fellowfhip with him, and xvalk in darknefs,

we lie, and do not the truth. But if xi'e

walk in the light, as he is in the light, we

have fellowfhip one with another; and the

W BIRTH.

blood of Jefus Chrifi his Son cleanfeth us from all fin.

I John ii. 5, 6. He that keepeth his word, in him verily is the love of God perfei^ed: hereby know we that we are in him. He that faith he abideth in hint, ought himfelf alfo fo to walk, even as he walked.

I John iii. 6. 9. Whofoever abideth in him, finneth not. IVhofoever is born of God, doth not commit fin; fhr his feed remaineth in him, and he cannot fin, becaufe he is born of Cod.

1 John iii, 24. He that keepeth his commandments, dwelleth in him : and hereby we know that he abideth iH us, by the Spirit vjhich he hath given us.

I John V. 18. IVe know that whofoever is born of Cod, finneth not : but he that is begotten of Cod, keepeth himfelf, and that wicked one toucheth him not.

All thefe may invite thee to enter into the holy path, and to fight under Chrift's banner again ft the world, the flelh, and the devil, unto thy life's end.

SECT. VL

The Promifes procuring comfort in Chrif}.

ONCE more, thou mayft fay, * I have been truly humbled with the fenfe of fin, and fenfe of milery, and forrow for fin ; yea, 1 havefeen and thirlted, and relied, and purpofed, univerfal obedience to my Saviour, and yet no comfort comes:' It may be fo; but haft thou praifed God for this work of wonder, the New Birth wrought in thee ? If fo, then is there another duty expe£led from thee, right precious and plealing unto God, and that is, waiting : Yet, I could wilh thee to addrefs thyfelf to thefe precious promifes; f(jttle thy foul on them with fixed meditation and fervent prayer, and where thou perceiveft the condition of the promifes to be by God's grace formed in thee, thou mayeft laiejy alfure thyfelf of fo much favour as is ex-prcfly contained in the promifes.

Lev. xxvi. 40, 41, 42, 44. Ij they piall

confefs their iniquity, — If their UHcircum-cijed hearts he humbled, Then ■will I remember my coveiiant, — -That 1 might be their God; I am the Lord. The condition is, to confefs and be humb)ed ; and this if thou dof>, the covenant is fure, the Lord is thy God.

Job xxxiii. 27, 28. If any fay, I have finned, and perverted that which is right, and it profited me not ; he will deliver his foul from going into the pit, and his life fhall fee the light. The condition is. If any fay I have finned, if thy heart fay thus in fincerity and truth, the promife is fuie, Cod will deliver thy fiul from hell, and thou Jhalt fee the light of heaven.

P(al. li. 17, A broken and a contrite heart, 0 God, thou wilt not dcjpife. The condition is, a broke?i and a contrite heart tor fin ; and if thy heart be thus; be fure God will not defpife it.

Prov. xxviii. 13. Whofoever confeffeth andforfaketh his fins fhall have mercy. I'he condition is, to confefs and for fake fin ; and this if thou doft, as fure as God is God, thou fhalt have mercy.

I fa. Ivii. 15. I dwell in the high and holy place, with him alfo that is of a contrite and hu77ible fpirit, to revive the fpirit of the humble, and to revive the heart of the contrite ones. The condition is, to be of a C07ttrite and humble fpirit; and if thou art thus, God is true who hath faid it, he dwells in thee, to revive thy fpirit, and to revive thy heart.

Ifa. Ixi. I. The Lord hath anointed me to preach good tidings unto the meek; he hath ftnt me to bind up the broken-hearted. The condition is, to be meek and brokenhearted; and if this be thy cafe, then ^:;o^ tidings belong to thee, and Ghrilt is lent to bind up thy broken heart in the bundle of peace.

Jer! xxxi. 19, 20. Surely, after that I -was turned, I repented (faith Ephraim) and after that I was inflru6ied, I fmote upon my thigh : I -was afhamed, yea even con-

BIRTH. ^y.

founded, hecaufe I did hear the reproach of my youth. Therefore (faith God) my bowels are troubled for him, I will furely have mercy upon him, faith the Lord. The condition is, to repent, to l^e afmmed, confounded for fin ; and if thy cafe be like E-phraim's, God is the fame to thee, his bowels yearn for thee, he will furely have mercy on thee.

Matth. V. 6. Blejfed are they who hunger and thirf} after righteoitfmf. The condition is, to hunger and thirfi after the righteoufnefs of Chrifl; and if this thou doll, then art thou bleffed ^rom the mouth of our Saviour.

Matth. xi. 28. Coine unto me all ye that labour, and are heavy laden, and I will give you refi. The condition is, to come to Chrifi, and if thus thou wilt, God's word is fure, thou fhalt have reft fpiritual and eternal.

* Rev. xxi. 6. 1 will give unto him that is athirf}, of the water of life freely. The condition is, to thirfi after the heavenly flreams of God's favour, and Chrifl's fove-reign blood ; and this if thou dofl, then haH thou part in the fountain of the water of life that proceeds cut of the throne cf God, and of the Lamb, Rev. xxii. i.

All thefe are fo full of comfort, that if thou but crufli them with the hand of faith,. they cannot but yield feme juice of fweet-nefstothyaffliaedfoul. Oalas! fayfome, I have done what I may, and yet no comfort comes: fweet foul, be not difcour-aged, but be the more humbled ; in this cafe thou mull fall down with Mary, and ly flill wadiing the feet of Chrifl with thy tears; and then look up again, view agaia and again ihefe promifes of Chrifl, it may be, he will even now, or before long take thee up in his arms, and kifs thee with the kiffes of his mouth.

SECT. VII. The Means to apply the faid Projnifes.

I SAID before, it was enough for me to prepare the medicine, it is thou mud:

apply

apply it; yet if thou feeleft a backwardnefs to perform thy part, I lhj.)I tell thee of fome means to incite thee, and help thee onward to the performance of this duty.

Take then the promifes, and carry thtm, as thou didftthe catalogue of thy fins, into the prefence of the Lord ; and, fallen down on thy knees, bcfeech God for thy Saviour's fake to incline thine heart to believe thofe promifes. If thou haft the re-pulfe, pray again and again, yea, refolve never to make prayer, but to ufe this petition, ' That the Lord would pleafe to let thee have fome feeling of the life of thofe promifes.' Some foul may object; I have no heart nor fpirJ^to pray: yet ufe thy endeavour, and in thy endeavours God may come in ; and whenfoever thou feeleft any of them to be fpirit and life to thee, whenfoever thou feeleft by a certain tafte, the joys of the Holy Ghoft to fall upon thee, O happy man that ever thou waft born ! then art thou to thy own knowledge, new born indeed ; then haft thovi, without doubt, done this moft glorious exercife of palFing thorow the New Birth, and then baft thou caufe (as thou canft not chufe) to fing and praife God day and night, world without end : fo, true is that of Chrift, llle(jed are they that mourn, for they Jhallbe comforted, JMatth. v. 4. Amen. SECT. VIII. The Conclujion.

HE R E is an end, and to you, to whom I have dedicated this work, my con-clufion is this: The year hath now run his round ilncc 1 firft came amongft you, and how the Lord hath wrought by mc, you yourfelves know bcft: for my part, if I did but know one poor I'oul amongft you truly converted by fuch a weak unworthy inftru-ment, I would ever think myfclf moft happy in thac foul, and richly paid for my pains. I know it, neither Paul nor Apol lo can do this,except God give the increafc: however, I niuft tell you, with Paul, my ^iciifcs have been this way; i ha\e, Hncc

BIRTH,

my coming, travailed of you, and travailed again, that Chriji may be formed in you^ Gal. iv. 19. And what's the iifue ? once could the Lord fay. Shall I bring to the birth, and not cauH to bring forth P I fa. Ixvi.9. And, to join iffue with you, have I travailed of 50U in birth, and not one of you brought forth ? The Lord forbid. I confefs, beloved, I have received from you many kindneftes of love; now, for the Lord's fake, do me this one kindnefs more, give me, at leaft, one foul among you, that I may give it unto God: O what a kindnefs would you then do me! not all the wealth of your town, nor all the increafc of your ftate, nor all you have, or ever (liall have, would do me fo much good, in the day of my Lord jefus, as this one boon I alk ; then could I fay, ' Lord, I have not loft the fruits of my labour in this town, fee here the foul now ftiining in glory which I converted by thy power ; fee here the foul of fuch a one, and fuch a one which through thy grace, and my miniftry were converted unto thee.' If this were thus, why then, beloved, you would blefs me for e-ver, and I fliould blefs you for ever, and we ftiould all blefs God for ever, for this fo gracious and fo blelfed a work. Now the Lord of his goodnefs give you a light of your fins, and a true forrow for im ; and if not afore now, yet now, this day, the Lord this day fet his print and feal upon you.

The time draws on, and I have but a minute, a little time to fpeak to you ; for a farewel then, let thefe laft words take a deeper impreffion in your hearts; if you would do all 1 would have you do, I could wifti no more, but, that to this humiliation or repentance you would add charity love; the firft you owe to God, and the fecond to your neighbour; by the firft you may become new creatures, by the iecond true Chrillians, like, them in the church's infancy, of one mind, one heart, and one foul; fure it; is not polfible that we ihoi.Id

have

rhc NEW

have Torglvenefs of fins, but that we muft be of the communion of faints. A thou-fand pities it is to hear of the many h&i-ons in our church, and kingdoms, and towns and families: O pray for the peace of Jerufalcm ; they fliall profper that love it: and let us pray (as need we have too) for our own peace one with another: you cannot come to a communion, but you hear this leffon in the invitation ; you that do truly and earneftly repent of your fins, and be in charity and love with your neighbours, etc. Here's both repentance to God,

B I R r H.

49

and charity (nay, more than charity, as we • ufe the word commonly) even love of our neighbours. For my part, I widi that my very heart-blood could cement t/je divifi-ons of Reubeny Judg. v. 15. (for which are great thoughts of heart) in this town, in this church, in thefe kingdoms. I will fay no more, but conclude with thofe words of the apoftle. Finally, brethren, fare ye well: beperfedl, be of gocdcomfort, be of one mind, live in peace, and the Cod of love and peace be with you for ever and ever, 2 Cor. xiii. 11.

THE

Do^rine and D'lreBionSy But more efpecially, The Tratiiceand Behaviour

of a man in the Atl of the New Birth,

A Treatise by way of Appendix to the Former.

The Qccafion of this Treatife. ITHERTO I have given the doc- on his death-bed, that he never taught any

godly point, but he firfl: wrought it oa his own heart. %' The fame, do I more than probably think, was the pra<Stice of this man. Now therefore, I thought fit, not only to contrail his books in this appendix, (which fome without his privity, have un-fkilfully put out) but alfo, and that more efpecially, to fet afore you (whofoever

H

trine and application of the foul-fav-ing New Birth ; but fome there are^ whofe hearts are fo fieely, that all this cannot work upon them: if any fuch defire 5'et any more, (and defire they mufl:, or there is no remedy for them) I have for their help in the praftice, brought a pradlitioner afore them. It was Cefar's great praife,

that he bade his foldicrs, fiill come; and if you are) thofe prime, powerful, patl eti

men had but many Cefars or leaders in thefe practical points, I fuppofe there would be more followers. A plain doftrine may win fome, and a particular direction may win more, but a good example winsmoft. Howfoever then, concerning the New Birth, I have delivered the dodtrine, in the fermons ; and directions, in the appendix : yet, one thing is wanting, which may help

cal expreflions of his foul pangs in the New Birth, as matter for your imitation : thefe exprefiions indeed are they I mofl efpecially aim at, which, if you obierve, are always delivered in the firfl perfon [I,] and I verily believe, they were not feigned, but feeling from his heart and foul. What needs more ? if either do<f>rine in the firft

part, or diredion in the fecond part, or

more than either, to wit, The praftice of pra£lice in the third part of the book (which

fome faint in this one nccefi^ary thing : confifis mofi of practice) can work on your

And what faint ? what man hath writ more fouls, I hope fome of thefe, or all of thofe

on this fubjeft, than T. Hooker ? It was will help you on in the way from corrup-

faid of blefied Mr. Bolton, That, ' for tion to chriftianity, and from the fiate of

himfelf, he could profefs, to his comfort nature into thr kinrHom of prare.

\ Mr, Bolton's luncrrtl krinuD.b^ Mi. £ltvMCK.

H

G H A ?

JO The NEW

CHAP. I.

The SouVs Preparation.

BE F O R E the foul can Oiarein Ch i^'s merits (to fpeak in the aothor's liile or language, without any alteration) two things are required.

1. A preparation to receive and enter-lain Chrift.

2. An implantation of the foul into Chrift.

That there muft be a preparation, is the firft ground we lay j and herein obferve we I. the matter^ 2. the manner, 3. ihe jneans of this preparation.

I. For matter: the foul of a /Inner iivaft be prepared for Chrift, before he can entertain him. When kings go to a-jiy place, they fend (to make readinefs) their harbingers afore them ; if Chrifl: \the king of faints) come into a foul, there i-nufl: be a preparation before he enter ; and good reafon, he is not a mere man, an ordinary perfon, but a king, a king of glory. David, in this cafe, could call u-pon his foul, (fo we may expound his gates and doors) Pfa. xxiv. 7. Lift tipycur heads^ 0 \e gates, and be ye lift up, ye everlaft-inp doors, and the king of glory fh all come in ; as, who fliould fay, be enlarged, love, joy, hope, fct open, give way, for the Lord is coming: But who is the Lord F it is the Lord of hojh, the Lord flrong and mightyy the Lord mighty in battle : and with that he knocks again. Lift up your heads^ O ye gates, and be ye lift up, ye everlafi-zng doors, and the king of glory Jhall come in ; as if he fliould fay, what fliall the Lord knock ? (hall the king of glory fland ? open fuddcnly, and make all preparation. 2. The manner of this preparation con-fifts in thefe three paflbges; i. The foul breaks that league which formerly it hath bad with corruptions, and referves itfcif for Chrift. And, 2. The foul is moft willing to give way to Chrifl Jefus, and to let

B IRT H,

-him overthrow whatfoever VazW oppof? him, 3. The foul is content that God fhould ru!e all, not only the eye, or hand, or tongue, or heart; but the whole man ; if opens all the gates, and defires Chrifl to c-rrie, and take all the keys of the houfe upon i;im.

3, The means of this preparation is the powerful miniflry, which (jod hath appointed for this work ; and it is difcovcred in three particulars : i. In a particular application of the truth to the fouls of men with courage. 2. In a confirmation of the truth by foundnefs of argument, and plain evidence of fcriptures. 3. In a kind of fpiritual heat in the heart and afFe£\i-ons of the minifter, anfwerable to that which he communicates to the people. And this powerful miniflry works on the foul, (I.) By difcovering what is in a man's heart, fo that the foul leeth what it never faw before, and fo is driven to a (land. (2.) By drawing the foul into an awe of fin, fo that it dares not meddle with fin as-formerly it hath done.

Ufe. If any foul that hath enjoyed thefe means any while, is not yet fitted and prepared, it is a fearful fufpicion, that God will never confer any good to that foul: go home then, (if there be any fuch) and reafon with your own fouls, and plead with your own hearts, faying, Lord, why not yet am I humbled and prepared ? will exhortations never prevail with me ? will terrors and reproofs never.break my heart into pieces ? I have heard fermons that would have fliaken the very flones I trode on, that A'ould have moved the very feat I fate on ; the very fire of hell hath flalli-cd in my face ; I have feen even the plagues of hell, and if any thing can do me any good, why not then thofe exhortdtions, inlfruflions, admonitions and reproofs that I have often bad ? I have had as powerful means as mr.y be, which never yet did me"good. The Lord be merciful to fuch a poor foul j the Lord turn the

heart

The N EW B I RT H.

ficart of Tuch a poor finner, that he may lay hold on mercy in due time.

C H A P. 11. SEC T. I.

The general circumjlanccs of preparation en Cod's part.

BUT for a further diftribution, which fhall be our method ; in this preparation two things are confiderable;

1. The general circumftances.

2. The fubftantial parts.

The general circumftances are twofold, fomeonGod's part; and fome on man's part, Cn God's part they are theje,

1. The offer of Chrift and grace.

2. The condition of this offer.

3. The eafinefs of this condition.

On man's partf two things are conjiderahle :

1. That corruption doth oppofe this grace.

2. That God will remove this corruption. The firft general circumftance of the

foul's preparation, is on God's part; wherein is The offer of Chrift Jefus; the condition of this offer, and the eafinefs of this condition ; we may have all in this one com-parifon : as with a malefaiftor convi6led of high treafon,for plotting fome wicked practice againft his prince, if, after the difcove-ryof all paffages,the king make a proclamation, that, upon the furceafing of his enter-prifes, he (hall be pardoned; nay, if the king lliall continue to fend meffage after mef-fage, fecretly to tell him, that would he yet lay down his arms, and take a pardon, he fliail freely be remitted, and gracioufly accepted into favour again : if this traitor now (hould rather fling away his pardon than his weapons, then fhould the king raife an army, and overcome him, and take him, and execute him without any pity or mercy, I appeal to your ownconfciences, is he not juilly rewarded ? what will the world fay ? he had a fair offer of pardon, and the king fent mefienger after meffenger unto him ; feeing therefore he refufed and neglected fuch oliers, it is pity [it isjnfl] but condemnation Ihould befal him; thus would all

H 2

fay. Why, this is the condition of every poor foul under heaven, we are all rebels and traitors; by our oaths and blafphemies we fet our mouth againfr heaven ; and yet after all our pride, and ftubbornnefs, and loofenefs, and profanenefs, and contempt of God's word and ordinances, the Lord is pleafed to proclaim mercy flill to every one that will receive it: * All you that have difhonoured my name, all you that have prophaned my fabbaths, and contemned my ordinances, all you curled wretches, come ; come who will, and take pardon ;* therein is the Offer : only let them lay a-fide all their weapons; therein is the Condition ; and then have Chrifl for the taking ; therein is the Eafinefs of the condition. ' Bleffed God, (may every foul fay) if I will not do this for Chrift, I will do nothing : had the Lord required a great matter of me to have attained falvation ; had i?e required thoufands of rams, and ttxx thoufand rivers of oil; had he required the firft-born of my body for the lins of m,y foul; had he required me to have kneeled and prayed until mine eyes had failed, until my hands had been wearied, until my tongue had been hoarfe, and until my heart had fainted, one drop of mercy at the laft gafp, would have quit all this coft: but what goodnefs is this, that the Lord fhould require nothing of me, but to lay down my weapons, and to receive Chrift offered V Lo, the Lord this day hath fent from heaven, and offered falvation unto you fons of men ; the Lord Jefus has become a fuitor to you, and I am Chrift's fpokefman, to fpeak a good word for him : O that we may have our errand from you ! 0 that there -were fuch a hearf in my people (faith God) to fear me, and ktep my commandments akvays ! Dcut. v. 29. Shall the Lord and hismeffengers thus wooe and intreat ? and will any yet ftand out againil God, and fay, ' I will none of Chrift, I will try it out ro the lalt V O then, if the great God of heaven and earth

fhali

j2 The NEW

Hii^ll come with ten thoufand thoufand of judgments, and execute them upon that man; ifhe fhall bringa whole legion of devils, and fay,' Takehim,devils, and torment })im, devils, in hell for ever ; becaufe he would not have mercy when it was offered, he fhall'not have mercy ; becaufe he would Fiot have falvation when it was tendred, let him be condemned :' If Cod /liould thus deal with that man, the Lord fliould be juft in fo doing, and he juftly milera-ble.

S E C T. II.

The general circumjlances of preparation on -man's part.

THE Second general circumftance of the foul's Preparation, is on man's part; and herein is obfervable,

J. That corruption oppofeth grace. 2. That God will remove this corruption.

1. The Firft is clear, i Cor. ii. 14. . "ht; natural man receiveth not the things

of the fpirit of God, neither can he know them ; and A6ts vii. 51. Ye fHff-necked, and uncircumcifed in heart and ears, ye do' a hi ays refifi the Holy Chojl, as your fathers did, Jo do ye. Give us a man in the flate of nature, and though all the mi-iiiders under heaven fhould preach mercy unto him ; though all the angels in heaven ihould exhort and intreat him ; though all r.lory and happinefs were laid before him, ind he were withed only to believe and take it, and it fliould be his for ever; yet, in his natural condition, he could have no power to receive fo blelfed an offer : how-foever, this hinders not, but he is to wait upon God in the means. And then,^

2. Cod may remove this corruption, which he himfelf cannot do : herein obferve we 1. The author of this grace: and 2. the time of it.

I. The author is God ; / will take a-way their Jiony hearts (faith God) and give them an heart of ficfh ; Ezck. xi. 19. I will remove that'lhirdy heart which is

BIRTH.

in them, and will give them a frameable, teachable heart, which fhall ply, and yield to whatfoever I fhall teach them : the taking away of the indifpolition of the foul to any duty, and the fitting, framing and dif-pofing of a foul to perform any fpiritual fervice, is the alone work of God.

life I. Qiiiet then thy foul, and content thy heart; thou mayefl fay, * I have an hard heart within, and it will receive no good from without, the word prevails not, the facraments have no power over me, all the means, and cofl, and charges that God hath bellowed upon me is loll, and my heart is not yet humbled, my corruptions are not yet weakened ;' but in this be thou comforted, tho' means cannot do it, which God ufeth at his pleafure, yet the Lord can do it, there is nothing difficult to him that hath hardnefs itfelf at command.

Ufe 2. Be then exhorted, you that have ftony hearts, to have recourfe unto this great God of heaven. Should a phyfician fet up a bill, that he would cure all" that were troubled with the ftone in the reins, and that we fluould hear of many healed by him, this would flir up all to repair to him, that laboured of this difeafe : why, the Lord this day hath fet up a bill, that he will cure all llony hearts that will but come to him, and all the children of God have found the proof hereof, to the comfort of their fouls. You wives, that have hufbands with flony hearts, and you parents, that have children with ftony hearts^ tell tliem, you have heard this day of a phyfician that will cure them, and exhort them to repair unto him.

Secondly, The time of this grace, is either,

I. In regard of the means: or, 2. in regard of the men.

I. In regard of the means; and that is, when the fons of men have the gofpel fliining in their faces; if ever God work upon their hearts, it will be then.

ure. I. This Ihould teach us how thank-^ ful

The NEW

fill we ought to be unto the Lord, that enjoy thefe liberties 5n the land oFthe living ; that a man was born in fuch a time, in the lall age of the world, in fuch a place, in this kingdom, wherein the way of life and falvation is fo fully, fo plainly, and fo powerfully made known, that the fun of the gofpel fiiines full in his face, and is not yet fet: O how thankful fliould he be !

Ufe 2. And for thofe that neglc<5l the means of their falvation, how fhould we pity them ? Methinks I fee a poor creature, that flighted mercy and falvation when it was offered him ; methinks I fee that foul lying upon his death-bed, light is departing from his eyes, and his foul is departing from his body : O the name of a minifler, of a church, they are as bills of inditements againft the foul of this man j methinks I hear fuch a man fay at his laft gafp, ' The

BIRTH.

53

a good day to me, now blefled am I for ever.*

2. In regard of men on whom God work?, that is to fay, on fome in their tender age, on fome in their ripe age, on fome in their old age : but however the Lord doth at feve -ral times convert feveral of his fervants, yet moft, and moftufually before their old age; and that fome interpreters wittily obferve out of the parable of the vineyard, Mat. XX, 3, 4, 5. The majter of the vineyard, faith the text, luent out at the, third, fixth, and ninth hour, and faxvjome/landing idle, and he fent them into his vineyard: He went then, fay interpreters, on purpofeto fee, and hire, and to fend in labourers to work in his vineyard ; but he went out at the eleventh hour, not to hire any^ he ex-peded not then to have feen any idle ; he went out upon fome other occafion, and

day is gone, the gate is Hiut, and now it . therefore feeing them (landing, he wonder

ed atit, faying, IVhy Jiand ye here all the '^day idle P As ifhefhould fay,' No man will hire you now, it is but an hour to night, and therefore rather a time to leave working, than to begin to work.'

Vfe. O let this provoke us, that while the flower is in prime, we would ufe all means for our good; let us now in the heat and fummer of our days, improve our felves in good works, that fo when the harvefl comes, we may be gathered into God's barn : O, would we be exhorted to take the beft time and opportunity of falvation, then might we receive the fruits of our labours, the falvation of our fouls.

is too late to enter :' and thus the foulde parts from his body, the body to the grave, and the foul to hell; O what bitter lamentations will that foul make in hell, * O the golden time that 1 have fcen, and not regarded ! O the gracious opportunities of falvation that my eyes have beheld, and yet I negle<fted I O the mercy, and grace, and goodnefs of God, that have been offered unto me! all thefe I have contemned, and trampled under my ietx, and therefore now mufl I be tormented with the devil and his angels, from everlafting to everlafling.' Now the Lord give us hearts to take notice of thefe things. If I were now breathing out my laft breath, I would breathe out this legacy to all fur-viving chriflians, This is the accepted time, this is the day of falvation. Do you hear ? this day is grace offered ; and if any here would entertain it, O what comfort might he have ! * I was never humbled afore,' (might he fay) * but this day was I hum-b|led ; I could never before receive mercy, but this day have I received it O this was

CHAP. III. Thefubftantialparts of preparation an God'r part ; or his difpenfations of his work on the fouL T I ITHERTOof the general cir-8 1 cumflances of the foul's preparing for Chrifl. Now the fubflantial parts of this preparation are generally two :

I. The difpenfatioii of God's work on, the foul.

The NEW B 1 B.r H.

2. The dlfpofitlon of the foul by God's work.

The difpenfatlon of God dlfcovers itfelf in drawing the foul from Hn tohinmfelf.

But becaufe thefe two are made up by one a£Vion and motion, we fhall therefore handle them together ; and the fum is this ; • That God by an holy kind of violence (wiiich is called drawing, John vi. 44.) doth pluck the foul fromthofe fins that harbour in it, unto himfelf:' wherein we may con-fider two things:

1. "What the nature of this drawing is.

2. The means whereby God draws.

1. For the nature of this drawing, it is of a double kind : ^(i) There is a moral

,drawing, when, by reafons propounded and good things offered to the underftand-

.ing and will, a man comes thereby to have his mind enlightened, and his will moved to embrace things offered : thus was it with Paul, when he was * conffrained by Lydia to abide in her houfe,' Afts xvi. 15. (2) There is a phyfical drawing, when the Lord is pleafed to put a new power into the foul of a finner, and withal to carry the.will to the objeft propounded, that it may embrace it; when the Lord not only offers good things to the foul, but enables the foul to lay hold upon the things offered. And thus the Lord draws a finner from fin unto himfelf.

2. For the means whereby he draws, they are thefe four :

Firftj The Lord lets in a light into the foul of a poor finner, and difcovers unto him that he is in a wrong way. This the foul marvels at, becaufe ufually it comes on a fudden, the finner perceiving nothing lefs, Ifn. Ixvi. i.

Secondlyy Tho' a man would defeat the power of this light, yet God IHU follows it with forcible aigumcnts, and draws with the cord of his mercy ; / tauf^ht Ephraim ioi^o, faith God, iaUnq them by the arms ; I dreiu them by the cords of love, andivith the b:nds of a vianj Hof. xi, 4. This mercy

confiils in thefe bonds, or this love is made up of four cords.

1. The Lord reveals himfelf to be ready to receive, and willing and eafie to entertain poor finners when they come unto him: Let the vjicked, faith the prophet, forfake his ivay, and the unrighteous man his thoughts, and let him return unto the Lordy and he ivill have mercy upon him, and to our Cod, for he will abundantly pardon^ Ifa. Iv. 7. The word in the original is, * He will multiply pardons:' Haff thou m.ultiplied rebellions ? the Lord will alfo multiply pardons : thebowels ofcompaffion are ftill open, and the arms of mercy are ftili fpread abroad ; he pardoned A'lanaJ/es, and Paul, and Peter, and fo will he thee; his pardons are multiplied, there is yet mercy for thee alfo, and for a thoufand thoufand more.

2. The Lord is not only ready to forgive when men come to him, but, that they may come, he alfo calls and commands them. O but may I, (faith a poor finner) fliall I, dare I go unto the Lord God for mercy ? May I be fobold to prefs in for favour at the hands of the Lord ? I have been a grievous finner, and have heaped abomination upon abomination, I am afraid therefore to approach near unto the Lord's prefence. Is it fo ? hear what the Lord faith, Come unto me, ye rebellious people, and 1 will heal your rebellions, Jer. ill. 2 2. * You that never prayed, never came to hear, all rebels, come unro me :' and then the people anfwer. Behold, we come unto thee, for thou art our Cod. This is great encouragement to a poor finner, he begins now to wonder, and fay, * Lord, fhall all my fins be pardoned ? fliall all my oaths and abominations be for* given ? I that flighted fo many mercies, and committed fo many follies, fliall I be entertained ?* Yes' (laith the Lord) 'come unto me, and thou fhalt be forgiven ; come, I command you, come.'

■^. The Lord doih not only command

a poor

a poor finner to come in, but when he is nice in this cafe, faying, There is mercy with God, but not for me ; the Lord then followeth him ftill, and fends another cord after him, that, if it be poffible, he may win him, and wooe him to receive mercy of him: if Command , therefore prevail not, he intreats and befeeches him to come and receive mercy and this, raethinks, fliould move the hardefl heart under heaven. fVe, faith the apoftle, are ambap-fadors for Chrifty as though God did be-feech you by us, we pray you in Chrift^s Jleady be reconciled unto God, 2 Cor. v. 20. Rather than you fhould go away from Chrift, even Mercy itfelf will come and kneel down before you, and befeech you, and intreat you, for the Lord Jelus' fake to pity your poor fouls, and to receive pardon for your fins: a finner is not able to comprehend this, but he begins to be at a ftand, and at amazement; VV^hat, that the Lord fliould befeech him ! O that thou wouldefl receive pardon for thy fins, and be ble/fed for ever ! Good Lord, faith the foul, is this poffible, that the great King of heaven fhould come and befeech fuch a traitor, fuch a rebel as I am, to take pardon ? That a king on earth fhould proclaim a pardon to fome notorious traitor, this were much, but that the King of heaven fhould lay down his crown ; and come creeping to me, and befeech me, on his knee as it were, to take mercy ; this is a thing beyond all expedation : what, (hall Heaven (loop to earth ? fl:iall Majefty fioop to mifery ? fhall the great God of heaven and earth, that might have condemned my foul, and, if I had perifbed and been damned, might have took glory by my dellru-(.Yion ? Is it poflible, is it credible, that this God fliould not only entertsin me when I come,' and command me for to come, but intreat and befeech metocome, and receive mercy from him ? O the depth of the incomprehenfible love of God ! I-njagine you faw the God the Father in-

The NEW B IR TH. ss

treating you, and God the Son befeech-

ing you, as he doth this day, ' Come now^ and forfake your fins, and take mercy, which is prepared for you, and fhall be beftowed upon you:' would not this make a foul think thus with itfelf, * "What, for a rebel ? not only to have mercy offered, but to be entreated to receive mercy, it were pity [it were juft] if I will not take it, but I fhould go to hell and be damned for ever.' The Lord complains, Ezek. xviii. 31. IFhy tvill ye die ? As I live, faith the Lord, Idefire not the death of a /inner, Ezek.xxxiii. 11. Turn ye, turn ye, why will ye die, ye finful fons of men i* Mercy is offered you,the Lord Jefus reacheth out his hand to you: fain would he pluck the drunkard out of the alehoufc, and the adulterer from his whore : O, if you break this cord, I know not what to fay to you, this is able to break a mountain in pieces ; Shake, 0 mountains, faith the prophet; Why ? becaufe God hath redeemed Jacob, Ifa. xliv. 23. The redemption of Jacob was enough to break a mountain, let his mercy break our hearts ; it is God that begs, the bleffing is our own.

4. Ifyetallthis prevail nothing at all,.the Lord will then wait, and flay in long patience and fuffering,to fee whether any time a finner will turn unto him. Our Saviour follows poor finners from alehoufe to ale-houfe, and.fays, * I befeech you, drunkards, take mercy, and have your fins pardoned :' the Lord (as we may fay) tires him-felf, and wearieth himfelf with waiting one day after another, and one week after a-nother : ' It may he,faith Chrlji, this week, this fabbath, this fcrmon a finner will turn xmtome; what will it never be V Are you not afhamed, my friends, that the Lord Jefus fhould thus wait your leifure, and follow you from houfe to hoiife, and from, place to place; nay, that Chriil: fliould e-very morning appear to your underftand*-ing, and every night come to your bed-

fide>.

fide, faying, ' Let this be the laft nic/ht of finning, and the next day the firfl: day of your repentance : O, when will you be humbled ? when will you receive mercy, that it may go well with you, and with yours for ever V If none of the other will move you, yet, for (hamc, let this cord draw you to the Lord: hear, hear his doleful pangs, 0 Jerufalem, Jerufalem^ luilt thou not be made clean ? 0 when xvill it once be ? Jer. xiii. 27. A woman that is in travail, O how Ihe experts and longs for her delivery! now a throb comes, and then fl\e cries; anon comes a fecond throb, and then (he cries again, ' O when comes deliverance?' Thus God the Father takes on him the perfon of a travailing woman ; he travails and travails until he bring forth a fon; until fome foul be converted, and brought home unto him, 0 Jerufalem, ■wilt thou not be made clean ? ivhen xvill it once be? ' I have waited one, ten, twenty, thirty, forty years long have I waited on this generation ; when will it once be •' The Lord thus travails in patience, looking when we will receive mercy ; will never our proud hearts be humbled ? will never our ftubborn hearts be foftened ? will never our prophane hearts be fan<5ti-fied ? when will it once be ? Ghrift hath waited this day, this week, this month, this quarter, this year, thefe ten, twenty, thirty, forty years on us: you old iln-ners, that are gray headed in yourwicked-nefs, how long hath the Lord waited on you ? O for fhame let him wait no longer, but turn, turn ye unto him, that ye may receive mercy from him.

3. If bonds of love move not, the Lord hath iron cords, that will pluck in pieces; to wit, the cords of Confcience; which thus difputes, * He that being often reproved,doth flill harden his heart, fliall pcrifh everlaftingly:'

* But thou, being often reproved, doft flill harden thy heart; therefore thou dial t pcrilh cverlaltingly.'

BIRTH,

In this fyllogifm are contained (i.) the Monition; (2.) the Accufation ; and (3.) the Condemnation of Confcience.

In the firft propofition, Confcience gives the fmner a monition to come from fin, upon pain of the heaviefl judgment that can be infli6lcd. It is the Lord that fends the confcience on this errand, ' Go to fuch a man, and tell him, you haveblafphemed God's name, and you have fpoken againfl: God's faints, and you have broken God's fabbaths, and you have contemned God's ordinances: be it known unto thee then (faith confcience,when it delivers the mef-fage) that I have a command from heaven, and from God, I charge you, as ye will anfwer it at the dreadful day of judgment, take heed of thofe evils and finful practices that heretofore you have committed, left you damn your fouls for ever.' Will you queftion his commiffion ? fee Prov. xxix. I. He that, being often rC' proved, hardeneth his neck, Jlmll Jud4en-ly be de[iroyed : If you often be reproved, and will not be bettered, then the Lord fays, and confcience from the Lord tells you, ' Be at your own peril, ye fliall fuddenly be deftroyed.' No fooner confcience thus perks upon the crown, [No fooner does confcience, feize as it were, upon a man, and fliew him his fin] but the finner hangs the wing [is caft down] and withdraws himfelf from his former lewd courfes. But now, when wicked perfons fee their companion is gone, they make after him amain, and then Confcience plucks one way, and they pluck another way; at laft, by carnal company, and curfed perfuafions, the foul is arawn back again to his former wicked courfes, and fo perhaps this twilt is broken, and tlie finner is gone.

2. If fo, then Confcience, that was a Monitor, now turns Accufcr in the minor propofition ; before if was only God's herald to forewarn him,but now it is become a purfevant and fcrjeant to arrcll him ; it

fol-

rhe NEW

follows him to the alehoufe, and purfues him home, then takes him In his bed, and arrefts him in his fleep; there (by a meditation) it hales the foul before the tribunal-feat of Ghrifl, faying, ' Lo, Lord, this is the man, this is the drunkard, adulterer, biafphemer; this is he. Lord; an enemy to thy fervants, an hater of thy truth, a defpifer of thy ordinances; at fuch a time, in fuch a place, with fuch a company this man defpifed thy truth, this is he, Lord this is the man.' And when Confcience hath thus dragged him before God, and accufed him, then ' Take him, jaylor, take him, devil, (faith the Lord) and imprifon him; let vexation and horror, and trouble, and anguifh ly upon his foul, until he confefs his fins, and re-folve to forfake them.' In this cafe was David, when he was forced to fay. My bones waxed old through my 7 oaring all the day long; for day and night thy hand luas heavy upon fne; my moi/lure is turned into the drought offummer : what then ? 0 then (faith David) / acknowledged my Jin unto

thee, 1 confejjld my tranfgreffion unto

thee, 0 Lord, and fo thou jorgaveft the iniquity of my Jin^ Pfal. xxxii, 3, 4, 5. David folded up his fins at the firfi, and therefore his bones were confumed, and he roared continually; when the Lord had him on the rack, he made him roar again, and would never leave tormenting, till David came to confefling; but when he confeffed this fin, and the other fin, then the Lord forgave him the iniquity of his fin. Thus Confcience brings the foul of a finner on the rack (as traitors are ufed that will not confefs otherwife) and makes him to confefs his fins, and then he cries, * O the abominations I have committed which the fun never faw; in fuch a place, at luch a time, O then I railed on God's fervants, and blafphemed God's name, I profaned God's fabbaih, and contemned his ordinances: what then? Confcience will make him confefs more yet; to the

BIRTH.

57

rack again with him ; and then he cries and roars for anguiili of fpirit, then he confef-fes all, and refolves to amend, then he will pray, and hear, and fanrtify God'^-fabbaths, and lead a new life. Thus Con« fcience receives fome fatisfaaion, and begins to be quiet; and now having got fome quiet, his curfed companions fet upon him again, ' Refrefh (fay they) your foul with fome ancient dalliance, etc' To this, and the like temptations,^ of Satan, he lifiens again, and then he begins to follow his old fins, perhaps with more violence and eagernefs than ever he did before; and now is another twifl: broken likewife! 3. If fo, then Confcience that was a Monitor and Accufer, now turns Executioner. The firfl: propofition admonilh-ed, the fecond accufed, if neither of thefe prevail,then Confcience concludes, * Thou mufi: to execution, thou Hialt peri/h ever-l^ingly.' And now Confcience cries, * Monitions or accufations could not prevail with this man; come, come, ye damned ghofts, and take away this drunkard, this biafphemer, this adulterer, and throw hint headlong into the pit of hell: he would not be amended, let him be condemned; he would not be humbled, therefore let him be damned.' 1 he man hearing this, then he is amazed, and thinks himfelfpafl: hope, paft help, pafi cure : did you ever fee or hear a tormented confcience in thefe pangs? Now he calls, then he cries, * Lo, where devils fiand,the heavens frown,God is incenfed, hell mouth is open :' and now a minifier is fent for, whodifplays to this defpairing foul the mercy and grace of God in Chrifi Jefus : ' O (repHes he) this is my bane, my damnation, if 1 had never heard of mercy. If I had never lived under the gofpel,and the means of falvation,then had I been an happy man. Alas ! it is mercy I have neglected, it is falvation I contemned, how then ihould I be faved ? O the perfuafions of the Lord that I have had! the Lord hath even wept over me, as he I did

did over Jerufalem ; known the things belonging to thy peace! yet all thefe perfuafionshave I contemned, and therefore certainly to hell I muft go.' The minifler replies, Truth it is, you have done thus, but would you do fo flill ? Is it good'now to be drunk, or toblafpheme, or to rail on God's faints, or to contemn God's ordinances? * O no, no, (faithhe) I now find what the end of thofe wicked courfes will be : God's word could not prevail with me, the minifler could not per-fuade me: O the good fermons that I have heard, the rery flames of hell have even fla/hed in my face, the minifter hath fpent his pains, and woWd have fpent his blood

' for the good of my poor foul! but alas! I defpifed the word, and mocked the mi-

- nifter : wo, wo unto me for ever ! now my confcicnce gnaws and tears and terrifies my foul here, and I fliall to hell here-ftfrer, and perifh for ever and ever,' The rninilier replies again, The truth is, you have done tluis, but would you do fo now ? wruld you ftill blafpheme andcurfe, and be drunk, and riotous ? or, rather would you not now part with all thefe, and take mercy inftead of them ? Then the poor foul cries out, ' Now the Lord, for his mercies fake remove thefe fins from me: O I had never fo much delight in my lins heretofore, as now I have wo, mifery and vexation for them; but, alas! it is Tiot in my power to help my foul; if the Lord would do this, let him do what he will with it.' What ? (faith the minifler) you are then willing and content to part •with your fins : ' O yes, (faith the foul) I would rather offend all the world than God; I had rather go to hell than to the committing of a fin ; if it would pleafeGod to help me, I would forfake my fins with all my heart.' Why, now the poor foul is coming again, God is drawing him again from his corruptions and finful dillempcrs. 4. When the foul is thus loofened, the

11)6 NEW B IRTH.

O that thou hadft his Spirit; with an almighty hand he plucks

the foul off from fin, and takes it into his own hand, that he may govern him, and difpofe of him according to his own good will and pleafure. Thus much of preparation for thefubfiance of it on God's part.

CHAP. IV. SECT. I.

T/je fubjlantial parts of preparation on man's part, or the difpojition of the foul by God's ivork.

NO W are we to obferve the dlfpofi-tion of the foul on man's part, which God works on the hearts of whom he draws. It is known in two works:

1. Contrition, whereby the foul is cut off from fin.

2. Humiliation, whereby the foul is cut off from itfelf.

For fo it is, that either the foul feeth no need to depart from fin, or elfe it thinks it can help iifelf out of fin ; the firfl is called fecurity, when the foul being blind, takes refi, and feeing no need to be better, defires it not therefore: againfl this the Lord fends contrition, caufing men thereby to know the mifery of fin, and to fee need of a change : the fecond is carnal confidence, when a finner begins to feek fuc-cour, and to fcramble for his own comfort in his felf-fufficiency ; againll this the Lord works humiliation, caufing the foul hereby to fee the weaknefs and emptinefs of its duties, and that there is enough in its befl fervices to condemn him for ever. Before we fpeak of the works, itisnotamifs to begin with the lets, [or hindrances3.

The firfi is Security: when the foul is taken up with a fecurecourfe,andrefls itfelf well apayed [wellpleafed] in his own practices, and therefore it never feeth any need of a change,nor ever goes out for a change: now while a man lives thus, and blefTeih himfelf in his fin, it is impollible that ever he (liould receive faith, or by the power of

Lord then fully plucks it by -the cord of faith repair untoGhrift; where faith comes.

»

rhe NEW BIRTH.

S^f

it ever works a change. Old things are done away, and then all things are become new; the Lord therefore to remove this let, he burthens the foni extremely, and fays, * \ou will live in drunkennefs, in covetoufnefs; you will have your fins, then take your fins, and get you down to hell vviili them.' At this voice the finner begins to fee where he is: * Is this true ? (faith he) then I am the moil miferable creature under heaven;' therefore as they faid, A<^s ii. 37. Men and brethren, what fhall we do ? ' We have been thus and thus, but if we reft here, it will be our ruin for ever ; O what (liall we do ?' So the foul comes to a reftlefs diflike of itfelf, and faith, ' I muft either be otherwife, or clfe I am but a damned man for ever.'

2. When the foul is thus refolved, that it muft of neceffity change, when it feeth his wound and his fin ready before him to condemn him, and it hath,as it were.a little peep-hole into hell; the foul, in this dif^ trefs, fends over to prayer, and hearing, and holy fervices, and thinks b}' his wits and duties, or fome fuch like matters, to fuccour itfelf; and it begins to fay, * My hearing, and my prayer, will not thefe fave me V Thus the foul in conclufion refts on duties: I will not fay but thefe duties are all good, honourable and comfortable, yet they are not gods, but the ordinances of God. It is the nature of a finful heart, to make the means, as meritorious tofalvation: a man that feeth his drunkennefs and his bafe contempt of God, O then he voweth and promifeth to take up anew courfe,and he begins to approve himfelf in reformation of his ways: then he cries, * Now I will have no more drunkennefs, now no more fcoffing and fcorn-ing at thofe that go to hear the word: and then he thinks, what can I do more ? muft go. All this is but a why fo? Chrift, who is the fubftance of all, and the pith of a promife, a Chrift in hearing, a Chrift

I2

to heaven I man's ftlf:

is forgotten

in praying is not regarded, and therefore the poor foul famiHieth with hunger. Mif-take not, I pray you, thefe duties muft be had and ufed, but ftill a man muft not ftay here. Prayer faith, There is no Jal-vation in me; and the facraments and faft-ing fay, There is no falvation in us : a!! thefe are fubfervient helps, not abfolute caufes of falvation. A man will ufe his bucket, but he experts water from the well; thefe means are the buckets, but af! our comfort, and all our life and grace i^-only in Chrift: if you fay, your bucket (hall help you, you may ftarve for Chrift, if you let it not down into the well of water : fo, though you boaft of praying, and hearing, and fafting, and of your alms, and building of hofpital?, and of your good deeds, if none of thefe bring you to a Chrift, or fettle you on a Chrift, you fliall die for Chrift, though your works Ni'ere as the works of an angel. As it is with a graft, therefore, i. It muft be cut off from the old ftock ; 2. It muft be pared, and made fit for implantation into a-nother: fo the foul, by contrition, being cut off from fin, then humiliation pares it, pares away all a man's privileges, and makes it fit for the ingraffing into Chrift Jefus. Thus much of the lets, now for the works of contrition and humiliation.

SECT. ir.

^/^g^'f of fin.

BUT for a further difcovery of thefe two necefl^ary things, we (hall enter into particulars, and begin firft with contrition ; which contain thefe fteps ; A fight of fin. Senfe of divine wrath. Sorrow for fin. The firft ftep is, A fight of fin ; and fin muft be feen Clearly, and Convicftingly.

I. Clearly : It is not a general (iglit, and confufed fight of fin that will ferve the turn ; it is not enough 10 fay, * It is my infirmity, and I cannot amend it, we are

all

(^o rhe NEW

all finner?:' no, this is the ground why we miftake our evi]s,and reform not our ways; a man muft fcarch narrowly, and prove his ways, as the goldfmhh doth his gold in the fire; / covfidered my ways (faith l^avid) and turned my feet unto thy tej}i-monies,; in the original, 1 turned fny /ins upfide doivny Pfal. cxix. 50. he looked all over his ways. And this clear light of fin appears in two particulars.

1. A man mull fee his fin nakedly in its own proper colours: we muft not look on fin through the mediums of profits, and pleafurcs, and contentments of this world, for fo we miflake fin: but the foul of a true Chriflian that would fee fin clearly, he muil firip it or all content and quiet that ever rhe heart received in it: as the ndulrerer i-avW not look upon fin in regard of the fweetnefs of it, nor the covetous man on his fin, in regard of the profit of it: you that are fuch, the time will come when you muft die, and then confider what good thefe finful courfes will do you: how will you judge of fin then, when it fhall leave a blot on your fouls, and a guilt on your confciences ?

2. A man muft look on fin in the venom of it; and that you may do partly, if you compare it with other things, and partly, if you look at it in reg.nrd of itfelf. J. Compare fin with thofe things that are mod fearful and horrible, as, fuppofeany <bul here prefent were to behold the 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 i and your heart will fliake and quake at it; yet the kaft fin that ever you did commit, is a greater evil, in its own nature, than the greaiefl pains of the damned in hell, 1. Look at fin fimply as in itfelf, what is it, but a profeA oppofing of God himfelf ? A finful creature joins fide with the devil, and comes in battle-array againft the Lord,

B IRTH,

and files in the face of the Lord God of hofis. I pray you, in cold blood, confider this, and fay, ' Good Lord, what a finful wretch am f ? that a poor damned wretch of die earth fliould fiandin defiance againfl God ! that I Ihould fiibmit myltlf to the devil, and oppofe the Lord God of hofts!* IL Convit^tingly ; that fin may be fo ta us as it is in itfelf; and that difcovers itfelf in thefe two particulars:

1. When wchi^vea particular apprehen-fion in our own perfon,that whatfoeverfin is in general, we confefs it the fame in our own fouls: it is the curfed difiemper of our hearts, howfoever we hold the truth in general, yet when we come to our own fins, to deny the particulars. The adulterer confefieth the danger and filthinefs of that fin, in grofs, but he will not apply it to himfelf: the rule therefore is,

• Arreft thy foul, wholbever thou art, of thofe fins particularly, whereof thou (land-eft guilty:' to thispurpofe, lay,' Is mur-ther, and pride, and urunkennefs, and uncleannefs fuch horrible fins? O Lord, it was my heart that was proud and vain; it was my tongue that fpoke filthily, and blafphemoufly ; my hand that wrought wickednefs, my eye that was wanton ; and my heart that was unclean and filthy; Lord, here they are:' thus bring thy heart before God.

2. AVhen the foul fits down with the audience of truth, and feeks no fhift to oppofe truth revealed; when the Lord comes to make racks in the hearts of fuch as he means to do good to, the text faith, He ■will reprovi the -world of fin, John x vi. 8. that is, He will convince the world of wickednefs ; he will fet the foul in fuch a fiand, that it fhall have nothing to lay for itfelf, he cannot (hift it off. The miuifter faith, God hates fuch and fuch a fintier;

* And the Lord hates me too,' faith the foul, 'for I am guilty of that fm.' Thus many a time, when a finner comes into the congreg:.rion (if the Lord pleafe to

work

The NEW B IRTH.

•work on him) the mind is enlightened, and the minifler meets with his corruptions, as if he were in his bofom, and he anfwers ail his cavils, and takes away all objections: with that the foul begins to be in a maze, and faith, * If this be fo (iS it is, for ought I kpow) and if all be true that the minilkr (aith^ then the Lord be merciful to my foul, I am the moll miferable finner that ever was born.'

UJe of advice. You that know your fins, that you may fee them convi6tingly, get you home to the law, and look into the glafs thereof, and then bundle up all your fins thus: * So many fins againfl God himfelf in the firft commandment, a-gainft his worfhip in the fecond, againft his name in the third, againft his fabbath in the fourth: nay, all our thoughts, words, and adtions, all of them have been fins,able to fink our fouls into the bottom of hell. And, 2. That you may fee them clearly, confider of their efFecft, both in their doom, and in the execution: only to inftance in their doom ; methinks I fee the Lord of heaven and earth, and his attributes appearing before him, * The mercy of God, the goodnefs of God, the wifdom of God, the power of God, the patience, and long-fuffering of God,' and they come all to a finner, an hypocrite, or to a carnal profeflbr, and fay, mercy hath relieved you, goodnefs hath fuccour-cd you, wifdom hath inftruCled you, power hath defended you, patience hath born with you, long-fufFering hath endured you: now all thefe comfortable attributes will bid you adieu, and fay, * Farewel, damned fouls ; you muft go hence to hell, to have your fellowfhip with damned ghofts: mercy Ihall never more relieve you, goodnefs fliall never more fuccour you, wifdom ftiall no more inftruft you, power (l^ all never more defend you, patience Ihall never more bear with you, long-fuffering-'iiall never more endure with you :' And then ihall you to endlefs, eafelefs, and

remedilefs torments, where you will ever remember your fins, and fay, * My cove-toufnefs and pride was the caufe of this, I may thank my fins for this. Think of thefe things.l befeech you,ferioufly,and fee your fins here, to prevent this fight hereafter.

SECT. IIL

Senfe of Divine wrath.

THE finner by this time having his eyes fo far opened that he beholds his fins, he begins then to confider. That God hath him in chafe : and this fenfe of Divine wrath difcovers itfelf in thefe two particulars;

1. It works a fear of fome evil to come.

2. It pofiefleth the foul with a feeling of this evil.

I. The foul confiders, that the punifii-ment, which God hath threatened, Ihall be executed on him fooner or later; he c*ies therefore, * What if God Ihould damn me ? God may do it ? And what if God fhould execute his vengeance upoa me ?' Thus the foul fears that the evil dif-covered will fall upon him : this is the rea-fon of thofe phrafes of fcripture. We have not received the fpirit of bondage to fear again, Rom. viii. 15. the fpirit fhews our bondage, and thence comes this fear: again,. Cod hath not given us the fpirit of fear ^ I Tim. i. 17. that is, the fpirit of bondage that works fear. It is with a foul in this fear, as it was with Belihazzar, when he comrnanded the cups to be brought out of the houfe of the Lord; Jn hand-writing carne againji him on the "wall, and luhen he fanv it, his thoughts troubled hifn, and his face began to gather palenefs, and his knees knocked againfl one another; Dan. ix. 5. as if he fliould fay, ' Surely there is. fome ftrange evil appomted for me;' and wLch that his heart began to tremble and fiiake: juft fo it is with this fear ; he that runs riot in the way of wickednefs, and thinks to defpife God's Spirit, and to hate the Lord almighty, and to rtfill the work

The NEW BIRTH.

ofh'ts grace; now it may be there comes this fear, nnd hand-writing againjl him, and then he cries, * Thefeare my fins, and thefe are the plagues and judgments threatened againft them, and therefore why not I be damned ? why may not I be plagued ?' 2. The Lord purfues the foul, and dif-charges that evil upon him which was formerly feared; and now his confcience is all on a flame, and he faith to himfelf, ' O 1 have finned, and offended a jufl God, and therefore I muft be damned, and to hell I muft go:' Now the foul ihakes, and is driven beyond itfelf, and would utterly faint, but that the Lord upholds it with one hand, as he be*ts it down with the o-ther; he thinks every thing is againft him, he thinks the fire burns to confume him, and that the air will poifon him, and that hell-mouth gapes under him,and that God's wrath hangs over him, and, if now the Lord fliould but take away his life, that he fhould tumble down headlong into the bottomlefs hell: fliould any man, or mi-nifter perfuade the foul in this cafe to go to heaven for mercy, it replies in this manner, * Shall I repair to God ? O that's my trouble ! is he not that great God, whofe juftice, and mercy, and patience I have a-bufed ? And is not he the great God of heaven and earth, that hath been incenfed againft me ? Oh, with what a face can I appear before him ? and with what heart can I look for any mercy from him ? I have wronged his juftice, and can his juftice pardon me ? I have abufed his mercy, and can his mercy pity me ? What, fuch a wretch as I am? If I had never enjoyed the means of mercy, I might have had fome plea for myfelf; but oh, I have refufed that mercy, and have trampled the blood of Chrift under my feet, and can I look for any mercy ? No, no, I fee the wrath of the Lord incenfed againft me, and that's all I look for.

SECT. IV.

Sorrcw for fin.

THE next ftep is forrow for fin ; concerning which, are two queftions:

1. Whether it be a work of faving grace?

2. AVhether God work it in#11 alike? To the firft, I anfwer,There is a double

forrow, one in preparation, the other in fa notification: they differ thus; forrow in preparation, is when the word of God leaves an impreffion upon the heart of a man, fo that the heart of itfelf is as it were a patient, and only bears the blow of the Spirit; and hence come all thofe phrafesof fcripture, as wounded, pierced, pricked, in the pafTive voice : fo that this forrow is rather a forrow wrought on me, than any work coming from any fpiritual ability in me: but forrow in fancStification flows from a fpiritual principle of grace, and from that power which the heart hath formerly received from God's Spirit; fo that in this a man is a free worker : now both thefe are faving forrows, but they differ marveloufly; many think, that every faving work, is a fandlifying work, which is falfe: Thofe "whom he calleth, (faith the apoftle) them he alfo juflifies, and "whom he jufijies, he glorifies^ Rom. viii, 30. You may obferve, that glorification in this place implies fan£tification here, and glory hereafter; now before glorification, you fee there is juftification and vocation, and both thefe are faving.

To the fecond, I anfwer, Howfoever this work is the fame in all for fubftance, yet in a different manner it is wrought in moft : two men are pricked, the one with a pin, the other with a fpear; two men are cut, the one with a pen-knife, the other with a fword : fo the Lord deals kindly and gently with one foul,and roughly with another: there is the melting of a thing, and the breaking of it with hammers; fb there is a difference in perlbns: for in-ftance, if the perfon be a fcandalous liver,

and

and an oppofer of God and his grace. 2. If a man hath harboured a fikhy heart, and continues long in fin. 3. If a man hath been confident in a formal civil courfe. 4. If God purpofe by fome man to do fome extraordinary great work : in all thcfe four cafes he lays an heavy blow on the heart, the Lord will bruife them, and rend the caul of their hearts, and make them feek to a faithful minifter for direftion, and to a poor Chriftian for counfel, whom before they defpifed. But if the foul be trained up among godly parents, and live under a foul-faving mini-ftry, the Lord may reform this man, and cut him off from his corruptions kindly, and break his heart fecretly, in the appre-henfion of his fins, and yet the world never fee it. In both thefe we have an example in Lydia and the Jaylor : Lydia was a fin-ful woman, and God opened her eyes and melted her heart kindly, and brought her to a tafte of his goodnefs here, and glory hereafter : but the Jaylor was an outragi-ous, rebellious wretch, for when the a-poflles were committed to prifon, he laid them up in flocks, and whipped them fore, now there was much work to bring this man home : when the apoftles were finging pfalms, there came an earthquake, which made the prifon-doors flie open, and the prifoners fetters to fall off, but yet the jay-Jor's heart would not fliake : at lalf the Lord did ihake his heart too, and he came trembling, and was ready to lay violent hands upon himfelf, becaufe he thought the prifoners had been fled ; but the apo-flles cried to hiin. Do thyfdfno hs^rm, for ive are all here. With ihct he fell down before them, and faid, IVlen and brtthreriy luhatjhall I do to be favcU? Arts r.vi. ^?o. For conclufion, give n^e a Chriftisn ihat God doth plcale to wotk upon in :nis extraordinary manner, and to break his heart foundly, and to throw him dovv:i to purpofe, though it coft him full dear, this man walks ordinarily with more care and

rhe NEW BIRTH. 63

confcience, and hath more comfort coming to himfelf, and gives more glory unto

God.

Ufe. I. Is it fo, that the foul of a man is thus pierced to the quick, and run through by the wrath of the Almighty ? then let this teach all how to carry them-felves towards fuch as God hath dealt withal : Are they pierced men ? O pity them! let our foul, O let the bowels of commiferation and compafTion be let out toward them ! let us never eeafe to do good to them, to the very uttermofl of our powers: and to the performance of this, reafon and religion and pity, methinks, fhould move us: hear the cry, ' Oh (faith the poor foul), will thefe and thefe fins never be pardoned ? Will this proud heatt never be humbled V Thus the foul fighs and mourns, and fays, ' O Lord, I fee this fin, and feel the burden of it, and yet I have not an heart to be humbled for it, rfor to be free from it: O when will it once be ?' Did you but know this, it would make your hearts bleed to hear him : Oh ! the fword of the Almighty hath pierced through his heart, and he is breathing out his foirow, as tho' he were going down to hell, and he faith, ' If there be any mer-cy, any love, any fellowfliip of the Spirit^ have mercy upon me a poor creature, that am under the burden of the Almighty !" O pray, and pity thefe wounds and vexations of fpirit, which no man finds nor feels, but he that hath been thus wounded. It is afign of afoul wholly devoted ta deftrurtion, that hath a defperate difdaiti againft poor wounded creatures: is it pcf-fible there fiiould harboi-r fuch a fpirit in any man ? If the devil himfelf were incarnate, I cannot conceive what he could da worfe.

U/e. 2. If ever thou wouldeft be comforted, and receive mercy from God,, labour never to be quiet, till thou dofl bring thy heart to a right pitch of forrow ; thou hafl a little flight forrow, but oh ! labour

to

The NEW BIRTH.

to have thy heart truly touched, that at laid it may break in regard of thy many diftempers; remember, the longer feed-time, the greater harveft : Bleffcd are they that mourn, for they (hall be comforted, Matth. V. 4. But TOO to you that are at eafe in Zion, Amos vi. i. Thou hadfl; better now be wounded, than everlaftingly tormented; and therefore if thou dcfireft to fee God's face with comfort,if thou wouldft hear Chrift fay, ' Come, thou poor heavy-hearted finner, I will eafe thee,' labour to lay load on thy heart, with forrow for thy fin; O what a comfort (hall a poor broken heart find in that day !

S EC T. V.

The extent of this forrow.

Hitherto of Contrition; the next work is Humiliation, which differs from the other, not in fubftance, but circum-ftance: for humiliation, as I take it, is only the extent of forrow for fin, of which we have fpoken ; and it contains thefe two duties. I. Submiffion. 2. Contentednefs, to be at the Lord's difpofal.

• The firfl part of Humiliation, Is fubraif-fion, which is wrought thus : the finner having now had a fight of his fins,and a forrow in fome meafure for fin, he feeks far and wide, improves all means, and takes up all duties, that if it were pofiible, he might heal his wounded foul: thus feek-ing and feeking, but finding no fuccefs in what he hath or doeih, he is forced at laft, in his defpairing condition, to make trial of the Lord : it is true, for the prefcnt he apprehends God to be juft, and to be in-ccnfcd againfi him, he hath no experience of God's favour for the while, no certainty how he (liall fpeed, if he go to the Lord; yet bccaufe he fees he canno be worle than he is, and that none can help him but God, if it would pleafe him ; therefore he f?lls at the footUool of mercy, and he lies grovelling at the gate of grace, and lub-mlts himfdf to the Lord, to do with him

as pleafeth himfelf, or as it feemeth good in his eyes.

This was the Ninevites cafe, when Jonah had denounced that heavy judgment, and as it were, thrown wilJfire about the Areets, faying, Within forty days Nineveh fhall be dcfiroyed, Jon. iii. 9. See what they refolved upon. They faftcd and prayed, and put en fackcioth and afjes ; who can tell, fa id they, but God may turn, and repent him of his fierce wrath, that we perijh not ? As if they had fud, ' We know not what God will do, but this we know, that we cannot oppofe his judgments, nor fuccour ourfelves :' Thus it is with a finner, when he feeth hell-fire to fla(h in his face, and that he cannot fuccour himfelf, then he faith, * This I know, that all the means in the world cannot fave me, yet who can tell, but the Lord may have mercy on me, and cure this diftrefied confcience, and heal all thefe wounds that fin hath made in my foul V This is the lively picture of the foul in this cafe.

Or for a further light, this fubjedion difcovers itfelf in four particulars.

1. He feeth and confefieth that the Lord, for ought he knows, will proceed in juftice againft him, and execute upon him thofe plagues that God hath threatened, and his fins have deferved; he feeth that jufiice is not yet faiisfied, and ihofe reckonings between God and him are not yet made up, and therefore he cannot apprehend but that God will take vengeance on him : whatelfe? when he hath done all he can, he is unprofitable ftill; jufiice remains un-fatisfied, and faith, ' Thou hall finned, and I am wronged, and therefore thou flialt die'.

2. He conceives, that what God will do, that he will do, and he cannot avoid it; if the Lord will come, and require the glory of his juftice againft him, there is no way to avoid it, nor to bear it; and this cruiheth the heart, arid makes the foul to be beyond all llufts and evafions, whereby

it

It may feem to avoid the dint of the Lord's pifture of thofe poor famidied lepers may

blow. fitly refemble this poor finner, when the

3. He cafts away his weapons, and falls famine was great in Samaria, There were

down before the Lord, and refigns himfelf four leprous men fate in the gate of the ci-

into the fovereign power and command of ty, and they faid^ Why fit we here until we

God. Thus David, when the Lord cart die? if we enter into the city ^ the famine

him out of his kingdom, he faid to Zadok, is there, and if u'<? fit here, we die alfo \

Carry back the ark of Cod into the city ; if rtow therefore, let us fall into the hands of

J Jha I I find favour in the eyes of the Lord, our enemies, and if they fave us alive, we

he vjill bring me back again, and fhew me both it and his habitation: but if he thus fay to me, I have no delight in thee: behold, here I am, let him do with me as feemeth good in his eyes, 2 Sam. xv. 25, 26. This is the frame of a poor foul; when a poor finner will ftand upon his privileges, the Lord faith, * Bear my juftice, and defend thyfelf by all thou haft, or canft do : and the foul anfwereth, I am thy fervant, Lord, do what is good in thine eyes, I cannot fuccour myfelf.'

4. The foul freely acknowledgeth, that it is in God's power to do with him, and difpofe of him as he will; and therefore he lies and licks the dull, and cries, Mercy, Mercy, Lord : he thinks not to purchafe mercy at the Lord's hands, but only faith, * It is in God's good pleafure to do with me as he will:' only he looks for favour, and cries, * mercy, Lord, mercy to this poor diftrefled foul of mine:' O, (replies the Lord) doll thou need mercy ? Cannot thy Hearing, and Praying, and Fading carry thee to heaven without hazard ? Gird up now thy loins, and make thy ferventeft prayers, and let them meet my juftice, and fee if they can bear my wrath, or purchafe any mercy : ' No, no, (faith the finner) I know it, by lamentable experience, that all my prayers and performances will never procure peace to my foul, nor give any fa-tisfa<ftion to thy juftice, I only pray for mercy, and I delire only to hear fome news of mercy, to relieve this miferable, wretched foul of mine ; it is only mercy that muft help me; O mercy, if it be poflible, to this poor diftrelTed foul of mine.' Merhinks the

fhall live, and if they kill us, we f)all but die, 2 Kings vii. 3, 4. They had but one means to fuccour themfelves withal, and that was to go into the camp of the enemies, and there, as it happened, they were relieved. This is the lively pi61ure of a poor finner in this defpairing condition, when he feeth the wrath of God purfuing him, and that the Lord hath befet him on. every fide ; at lad he refolves thus with himfelf, ' If I go and reft on my privileges, there is nothing but emptinefs; and if I Xeft in my natural condition, I peri{h there alfo: let me therefore fall into the hands of the Lord of hofts. I confefs he hath been provoked by me, and for ought I fee he is mine enemy ; I am now a damned man, and if the Lord caft me out of his prefence, I can be but damned,' And then he comes to the Lord, and he falls dov/n before the footftool of a confuming God, and faith, as Job did, * What ftiall I fay unto thee, O thou Preferver of men ? I have no reafon to plead for myfelf, and I have no power to fuccour myfelf, my ac-cufations are my heft excufe, all the privileges of the world cannot juftifie me, and all my duties cannot fave me ; if there be any mercy left, O fuccour a poordiftreffed finner in the very gall of bitternefs.' This is the behaviour of the foul in this work of fubjeflion.

The fecond part of humiliation, is, con-tentednefs to be at the Lord's difpofal; and this point is of an higher pitch than the former: for example, take a debtor who hath ufed all means to avoid the creditor, in the end, he feeth he cannot avoid K the

The NEW B IRTH,

theTuit, and to bear It he is not able: therefore the onl}' way is'to come in, and to yield himfelfinto his creditor's hands; butfuppofe the creditor fhould exadl the utmoft:, and throw him into prifon, to be content now to undergo the hardeft dealing, it is an hard matter, and a further degree. So v.-hen the foul hath offered himfelf, and he feeth that God's writs are out againft him, and he is not able (whenfoever the judgment comes) to avoid it, nor to bear it, therefore he fubmits himfelf, and faith, * Lord, whither fliall I go ? thy anger is heavy and unavoidable ;' nay, whatfoever God requires, the foul lays his hand on his mouth, and goes away conftnted, and well fatisfied, and hath nothing at all to fay againfl the Lord. This is the nature of Contentednefs.

Or, for a further light, this contentednefs difcovers itfelf in thefe three following particulars:

I. The foul reflefls on God's mercy, which though he begged when he fubmit-ted, yet now he feeth fo much corruption and unworthinefs in himfelf, that he ac-l^n.owlcdgcih himfelf unfit for mercy: O mercy, mercy,Lord ! What? faiththeLord, I had thought your own duties would have ■purchafed mercy: * O no, faith the foul, it is only mercy that muft relieve and fuc-cour me ; but fuch is my vilenefs, that I am not fit for the leafl mercy and favour; and fuch is the wickednef* of this wretched heart of mine, that whatfoever are the grcateft plagues, I am worthy of them all, though never fo unfupportable: all the iudgments that God hath threatened, and prepared for the devil and his angels, they are all due to my wretched foul; O, faith the foul, had the devils the like hopes, and means, and patience that I have enjoyed, for ought I know, they would have been better than I am.' It is that which lliames the foul in all his forrows, and makes him fay, * Had they the like mercy ? O thofe fweet comforts, and thofe precious promifes that 1 have had.! how many heavy journeys

hath the Lord Jefus made to mc ? How often hath he knocked at my heart, and faid, Come to me, ye rcbelliour: children ; turn ye, turn ye, why will ye die ? O that mercy that hath followed me from my houfe to my walk, and from thence to my clo-fet; her6 mercy hath conferred with mc, and there mercy hath wooed me; yea, in my night-thoughts, when 1 awaked, mercy kneeled down bef'^'re me, and befought me to reno\ince my bad courfes, yet I rcfufed mercy, and would needs have mine own will; had the devil but fuch hopes, and fuch offers of mercy, tl.ey thai tremble now for want of mercy, they would, for ought I know, have given entertainment to it; and what, do I leek for mercy ? iliall I talk of mercy > What, I mercy ? 1 he leafl of God's mercies are too good for rne, and the hea-vieA of God's plagues are too little for me; I fuppofe (for fo is my opinion) that God cannot do more againft me than Ihavejuft-ly deferved, but be fure, God will not lay more upon me than I am juflly worthy of.* Nay, lure it is, the foul cannot bear nor fuffer fo much as he hath deferved, if God fliould proceed in rigour with him; therefore it reafons thus: * I, only for one fin, defcrve eternal condemnation, for the wages of all fin is death, being committed a« gainft divine jufiice, and again ft an infinite majefly; and then what do all thefe my fins deferve, committed and continued in, againfl all checks of confcience, and cor-redlions, and the light of God's word ! hell is too good, and ten thoufand hells too little to torment fuch a wretch as 1 am: what, I mercy ? I am afliamed to expctSl it; with what heart, I pray you, can 1 beg this mercy, which I have trodden vujdcr my feet ? The Lord hath often wooed me, and when his wounds were bleeding, and his fide gored, and his hideous cries coming into mine ears,' My God, my God, why haft thou for-faken me ? ' then, evert then this Chrifl have I flighted, and made nothing of his blood ; and can this blood of Chrift do me now a-

ny

The

ny fervlce ? Indeed I crave grace, but how do I think to receive any ? All the pillars of the church can teftifie how often grace and mercy have been olfered and offered, but I have ever refufed : how then can I beg any grace? O this flnbbornnefs and villainy, and this wretchednefs of mine ! v/hat, I mercy ? it is more than 1 can expert, I am not worthy of any ; Oh no, I am only worthy to be caft out for ever.' 2. The foul reflertson juftice, and now it acknowledgeth the equity of God's dealings, be they never fo harfh ; he confefTeth that he is as clay in the hands of the potter, and the Lord may deal with him as he will; yea, the foul is driven to an amazement at the Lord's patience, and that he hath been pleafed to reprive him fo long, that God hath not cafl: him out of his pre-fence, and fent him down to hell long ago: it is the frame of the fpirit which the poor lamenting church had, // is of the Lord's mercy that we are not confumed, hecaufe his compajfions fail not. Lam. iii. 22. When the Lord hath humbled the heart of a drunkard or adulterer, he begins thus to think with himfelf, * The Lord faw all the evils I committed;' and what then ? O then the foul admires that ever God's juftice was a-ble to bear with fuch a monfter, and that God did not confound him in his drunken-nefs, or burning lufts, and caft him down into hell. * Oh, faith he, It isbecaufe his mercies fail not, that my life and all have not failed long ago.' Hence it is that the foul will not maintain any kind of murmuring, or heart-rifing againft the Lord's dealings; or, if nature and corruption will be ftriving fometimes, and fay, not my prayers anfwered ? I know fuch a foul humbled, and I fee fuch a foul comforted, and why not I as well as he V Then the foul Rifles, and crufiieih, and choaks thcfe wretched diftempers, and doih alfo abafeitfelfbefore the Lord, faying, ^ What if God will not hear my prayers, .vhat if God will not pacific my confcience, cloth

JSt E W B I R T n, 67

the Lord do me any wrong ? Vile hellhound that I am, I have my fin and my fhame ; wrath is my portion, and hell is my place, tliither may I go when I will, it is mercy that God thus deals with me,' And now the foul clears God in his juftice, and faith, * It is juft with God that all the prayers which come from this filthy heart of mine, fliould be abhorred, and that all my labours, in holy duties ftiould never be bleffed ; it is I that have finned againft checks of confcience, againft knowledge, againft heaven, and therefore it is juft that I (hould carry this horror of heart with me to the grave; it is I that have abufed mercy, and therefore it is juft that I ftiould go with a tormenting confcience down into hell: and O that (if I be in hell) I might have a fpirit to glorify and juftifie thy name there; and fay, now I am come down to hell among you damned creatures, but the liord is righteous and blefled for ever in all his doings and dealings, and I am juftly condemned.'

3. Hence the foul comes to be quiet and frameable under the heavy hand of God in that helplefs condition wherein he is; it takes the blow, and lies under the burthen, and goes away quietly and patiently : O this is an heart worth gold ! ' O, faith he, it is fit that God fhould glorifie himfelf, though I be damned for ever, for I deferve the worft : whatfoever I have, it is the reward of my own works, and the end of my own ways: if I be damned, I may thank my pride, and my ftubbornnefs, and my peevilhnefs of fpirit: what, ftiall I repine againft the Lord, hecaufe his wrath and his Why are difpleafure lies heavy upon me ! Oh no ! let me repine againft my fin, the caufe of all; let me grudge againft my bafe heart that hath nouriOied thefe adders in my bo-fom, but let me blefs the Lord, and not fpeak one word againft him.' Thus David, / held my tongue, laith he, and fpake nothing, hecaufe thou Lord haft done it, Pfal. xxxix. 9. So the foul, when the fentence K2 of

of condemnation Is even fclzing upon him, and God feems to call him out of his favour, then he cries, * I confefs God is juft, and therefore I blefs his name, and yield vinto him ; but fin is the worker of all this rnifery on me.' Jeremiah pleading the cafe of the church, now going to captivity, Wo is me for my hurt^ faith he, my wound is grievous; hut Ifaidy truly this is my grief and I mufl bear it, Jer. ji. 19. Such is the frame of an heart truly humbled, it is content to take all to itfelf, and fo to be rjuiet, faying, ' This is my wound, and I mufl bear it: this is my fcrrow, and I will i'litier it.' Thus you fee what is the behaviour of the foul in Bbis contentednefs to be -at the Lord's difpofal.

Ohjefl. But fome may objecV, ' Mufl the -^oul, or ought the foul to be thus content to be left in this damnable condition V

ylyifw. For anfwer, This contentednefs implies two things; i. A carnal fecurity, and a rcgardlefnefs of a man's eflate, and this is a mofl curfed fin. 2. A'calmnefs of foul, not murmuring againfl the Lord's difpen-fation towards him ; and this contentednefs is ever accompanied with the fight of a • man's fin, and fuing for mercy: it ever improves all means and helps that may bring him nearer to God ; but if mercy fliall deny it, the foul is fatisfied, and refts wellapay-, cd, [contented] : and thiscontentednefs(op-pofedtoquarrellingwiththe Almighty) every humbled foul doth attain to, tho'in every one it is not fo plainly feen. To give it in a com pari fon : A thief taken for robbery, on whom the fentence of death hath pafTed, he fliould not neglcdl the means to get a pardon, and yet if he cannot procure it, he mult rot murmur againfl the judge for condemning him to death, becaule he hath done nothing but law : fo wc fliould not be carelefs in ufmg all means for our good, but Hill feek to God for mercy : yet thus we mufl be, and thus we ought to be, contented with whatfocver mercy fliall deny, becaufe we are not worthy of any favour.

BIRTH,

The foul in a depth of humiliation, It firf^ floops to the condition that the Lord will appoint, he dares not liy away from God, nor repine againfl the Lord, but he lies down meekly. 2. As he is content with the hardefl meafure, fo he is content with the longefl time; he will flay for mercy, be it never fo long: 1 ivillivait upon the Lord (faith Ifaiah, ch. 8. i 7.) that hidcth his face from Jacob; and I vjill look for him : fo the humbled finner, * Although the Lord hide his face, and turn away his loving countenance from me, yet 1 will look towards heaven, fo long as f h?vc an eye to fee, and a hand to lift xip ; the Lord m.ay take his own lime, and it is manners for me to wait:' nay, the poor, broken licart refolves thus, * If I lie and lick the dufl all my days, and cry for mercy all my life long, if my laft words might be mercy, mercy, it were well, I might get mercy at my lall gafp. 3. As he is content to flay the longefl time, fo he is content with, the leafl pittance of mercy ; * Let my condition be never fo hard, (faith the foul) do. Lord, what thou wilt for me ; let the fire of thy wrath confurne me here, only recover me hereafter; if I find mercy at the lafl, I am content, and whatfoever thou givefl, I blefs thy name for it:' He quarrels not, faying» ' Why are not my graces increafcd; and why am I not thus and thus comforted r* No, he looks for mercy, and if he have but a crumb of mercy, he is comforted and quieted for ever. And now you may fup-pofe the heart is brought very low.

Lfe I. Hence we coliccl, i. That they who have the greateft parts, and gifts, and ability, and honour, arc, for the mofl part, hardly brought home to the Lord Jefus Chrifi; they that are moll hardly humbled, are raofl hardly converted ; what is hurnili-aiion, but the einptying of the foul from, whatfocver makes it fwell ? The heart mufl notjoy in any thing,nor-refluponany things but only yield to the Lord, to be at his dif-pofing and carving: now thefe parts, and

gifts.

gifts, and abilities and means are great props

and pillars for the heart of a carnal man to red upon, and to quiet itfelf withal; whence the apoftle. Not many ivife msn after the fiefh, not many mighty men, not many noble men are called, I Cor. i. 26, Indeed, blefled be God, fome are, but not many; few that have fo much of themfelves are brought to renounce themfelves; and no wonder,for a rich man to become poor, and a noble man to be abafed, and a wife man to be nothing in himfelf, this will coft hot water, [much work] : and yet this muft be in all that belong to the Lord : not that God will take away all thefe outward things and parts, but that they muft loofen their af-feftion from thefe, if they will have ChriH. 2. That an humble heart makes all a man's life quiet, and marvelloufly fweeten-eth whatfoever eftate he is in. Indeed fome-times he may be toffed and troubled, yet he is not diftraftcd, becavife he is contented ; as it is with the fliip on the fea, when the billows begin to roar, and the waves are violent, if the anchor be faftened deep, it ftays the (l^ip : fo this work of humiliation is the anchor of the foul, and the deeper ir is faftened, the more quiet is the heart: when Job, in time of his extremity, gave way to his proud heart, he quarrelled with the Almighty, his friends, and all; but when the Lord had humbled him, then. Behold, 1 arn vile and bafe, once have Ifpo-ken, yea, twice, but nozu no more.

And this humiliation quiets a man, both in fierceft temptations; and in heavieft op-politions.

I. In fiercefl: temptations; when Satan begins to belicge the heart of a poor finner, and lays battery againft him, fee how the humbled heart runs him out of breath at his own weapons: Dofl: thou think (fays Satan) to get mercy from the Lord, when thy own conTcicnce dogs thee ? Nay, go to the place where thou liveft, and to the chamber where thou liefi, and conllder thy fearful abomlnaiions j fure God will not

BIRTH, 67

refpedl the prayers of any fuch vile finners. ' True, faith the poor foul, I have often denied the Lord when he called upon me, and therefore he may juflly deny me all the prayers I make; yet thus he hath commanded, that feek to him for mercy I muft; and, if the Lord will call me away, and reje£l my prayers, I am contented therewith; what then, Satan V What then, faith the the devil ? I thought this (hould have made thee to defpair ; but this is not all, for God will give thee over, and leave thee to thy-felf, to thy lufts and corruptions, and thy latter end fhall be worfe than thy beginning; thou mayflcall and cry, and, when thou haft done, be overthrown ; God will leave thee to thyfelf, and fuffer thy corruptions to prevail againft thee, and thou Ihalt fall fearfully, to the wounding of thy con-fcience, to the grieving of God's people, to the fcandal of the gofpel, to the reproach of thy own perfon. To this anfwers the humbled foul, * If the Lord will give me up to my bafe lufls, which I have given myfelf fo much liberty in, and if the Lord will leave me to my lins, becaufc I have left his gracious commands; and if I fliall fall one day, and bedifgraced and diflionoured, yet let the Lord be honoured, and let not God lofe the praife of his power, and juflice, and I am contented therewith : what then, Satan ?' What then, faith the devil ? I fure thought now thou wouldft have defpaired ; but this is not all, for when God hath left thee to thy fins, then will he break out in vengeance againft thee, and make thee an example of his heavy vengeance to all ages to come; and therefore it is befi: for thee to prevent this untimely judgment by fome untimely death. To this replies the foul, * Whatfoever God can do, or will do, I know not, yet fo great are my fms, that he cannot, or at leaft, will not do fo much againlt me, as I havejuflly deferved : come what will come, I am contented ftill to be at the Lord's difpofal: what then, Satan V And thua he runs Satan out of breath.

The

The want of this humiliation many times brings a man to defperare (lands, and fomctimes to untimely deaths: alas, why will you not bear the wrath of the Lord ? it is true indeed your fins are great, and the wrath of God is heavy, yet God will do you good by it, and therefore be quiet. In time of war, when the great cannons fly off, the only way to avoid them, is to lie down in a furrow, and fo the bullets fly over: fo in all temptations of fatan, lie low, and be contented to be at God's dif-pofing, and all thefe fiery temptations fliall not be able to hurt you,

2. In heaviefl: oppofitions ; when Satan is gone, then come*troubles and oppofitions of the world, in all which humiliation will quiet the foul. A man is fometimes fea-fick, not becaufe of the tempeft, but be-caufe of his full flomach, and therefore, when he has emptied his ftomach, he is well again ; fo it is with his humiliation of heart, if the heart were emptied truly, though a man were in a fea of oppofitions, if he have no more trouble in his ftomach, and in his proud heart than in the oppofitions of the world, he might be very well quieted. Caft difgrace upon the humble heart caufelefly, and he cures it thus; he thinks worfe ofhim-felf than any man elfe can do, and if they would make him vile and loathfome, he is more vile in his own eyes than they can make him: O that I could bring your hearts to be in love with this bleffed grace of God!

Is there any foul here thathathbeen vexed with the temptations of Satan, oppofitions of men, or with his own diflempers? and would he now arm and fence himfelf, that nothing fliould difquiet him, or trouble him, but in all, to be above all, and to rejoice in all ? O then be humbled, and then be above all the devils in hell: certainly they fhall not fo difquiet you, as to caufe you to be mifled, or uncomforted, if you would but be humbled.

Ufi' 2. AVhat remains then ? Be exhort-

BIRTH,

ed, as you defire mercy and favour at God's hands, to this humiliation. And for motives, confider the good things that God hath proraifed, and which he will bellow upon all that are truly humbled : I (liall reduce all to thefe three following benefits;

1. By humiliation we are made capable of all thofe treafures of wifdom, grace, and mercy that are in Chrifi.

2. Humiliation gives a man the comfort of all that good in Chrift : many have a right to Chrift, and are dear to God, yet they want much fweet refrefhing, becaufe they want this humiliation, in fome mea-fure. To be truly humbled, is the next way to be truly comforted : The Lord ivill look to him that hath an humble contrite heart, and trembles at his wordy Ifa. Ixii. 8. The Lord will not only know him (he knows the wicked too, in a general manner) but he will give him fuch a gracious look, as fliall make his heart dance in his breaft. Thou poor humbled foul, the Lord will give thee a glimpfe of his favour, when thou art tired in thy trouble; when thou looked up to heaven, the Lord will look down upon thee, and will refrefli thee with mercy; God hath prepared a fweet morfel for his child, he "will receive the humble : O be humbled then, every one of you, and the Lord Jcfus, luho comes with healing under his wings, will comfort you, and ye fliall fee the falvation of our God.

3. Humiliation ufhers glory, Whofoever

humbles himfelf as a little child, fhall be greatefl in the kingdom of heaven y Matth. xviii. 4. He fliall be in the highefl degree of grace here, and of glory hereafter: for as thy humiliation, fo fliall be thy faith, and fan£tification, and obedience, and glory. And now, methinks your hearts begin to fiir, and fay, ' Hath the Lord engaged himfelf to this ? O then, Lord, make me humble.' >iow the Loid make me, and thee, and all of us humble, that we may

have

n^e NEW

have this mercy. See how Everlafting Happinefs and BiefTednefs looks and waits for every humbled foul ; ' Gome, (faith Happinefs) ihou that haft been vile, and bafe, and mean in thy own ej'es ; come, and be greateft in the kingdom of heaven. Brethren, though I cannot prevail with your hearts, yet let Happinefs, that kneels down, and prays you to take mercy, let that, I fay, prevail with you : if any man be fo regardlefs of his own. good, I have fomething to fay to him, that may make

his heart fnake within him. But oh ! •

"Who would not have the Lord Jefus to dwell with him ? who would not liave the Lord Chrift, by the glory of his grace to honour and refrefh him ? Methinks your hearts fliould yearn for it,and (ay,' O Lord, break my heart, and humble me, that mercy may be my portion for ever :' nay, methinks every man fhould fay as Paul did, ' I would to God that not only I, but all my children and fervants were not only thus as I am, but alfo, if it were God's will, much more humbled, that they might be much more comforted and refreflicd.' Then might you fay with comfort on 3'our desth-bed, ' Though I go away, and leave wife and children behind me, poor, and mean in the world, yet I leave Chrift with them :' when you are gore, this will be better for them, than all the beaten gold or honours in the world. What can I fay ? but fince the Lord offers fo kindly, now kifs the/on^ Pfal. ii. 12. be humble, yield to ail God's commands, take home all truths, and be at God's difpofing : let all the evil that is threatened, and all the good that is offered prevail with your hearts, or, if means cannot, yet the Lord prevail with you; the Lord empty you, that Chrift may fill you; the Lord humble you, that you may enjoy happinefsand peace, and be lifted up to the higheft pinnacle of glory, there to reign for ever and ever.

B IR TH.

7»

CHAP. V.

Tke call on God's part, for the foul to clofe ivithy and rely on ChriJ}.

HITHERTO of our fir ft general. to wit, the

preparation of the foul for Chrift:' the next is, the * implantation of the foul into Chrift;* and that hath two parts;

1. The putting of the foul into Chrift,

2. The growing ofthe foul with Chrift, As a graft is firft put into the ftock,

and then it grows together with the ftock : thefe two things are anfwerable in the foul, and when it is brought into this, then a finner comes to be partaker of all fpiri-tual benefits.

The firft part is, the putting in of the foul: when the foul is brought out of the world of fin, to lie upon, and to clofe with the Lord Jefus Chrift; and this hath two particular paffages:

The call on God's part; and the anfwer on man's part.

The Call on God's part is this, when the Lord, by the call of his gofpel, ai^d work of his Spirit, doth fo clearly rcve.*! the fulnefs of mercy, that the foul hnmbied returns anfwer.

In which obferve i. the means, and 2. the caufe, whereby God doth call.

I. The means is only the miniftry of

thegofpel; thefumwhereof, is this, ' That

there is fulnefs of Mercy, and Grace, and

Salvation, brought unto us through the

Lord Jefus Chrift.' Hence the phrafe of

fcripture calls this gofpel, or this mercy,

Atreafury, Col. ii. 2. All the trea/ures

ofijjifdojn and holinefs are in ChriJ} : not

one treafure, but all treafures; not fome

treafure, but all treafures; where the gof-

ptl comes, there is joy for th.e forrowfu},

peace for the troubled,ilrength for the weak,

relief feafonable and fuitable to all wants,trii-

feriesandnecelfities,bothprefentandfuture»

Vfe. If then forrow alfail thee (when

thou art come thus far} look not on thy

fins,, to pore npon them ; neither look Into thy own fufficiency, to procure any good there. It is true, thou mud fee thy fjns, and forrow for them, but this is for the lower [clafs] and thou muft get this lelTon before-hand ; and when thou haft gotten this leffbn of Contrition and humiliation, look then only to God's mercy and the riches of his grace in Ghrift.

2. For the Gaufe: the Lord doth not only appoint the means, but by the work of the Spirit, he doth bring all the riches of his grace into the foul truly humbled : If you aflc, how ? i. With ftrength of e-vidence; the Spirit prefents to the brokenhearted /inner, the«rightof the freenefs of God's grace to the foul: And 2. The Spirit doth forcibly foak in finfufe] the re-liQi of that grace, and by an over-piercing work, doth leave fome dint of fupernatural and fpiritual virtue on the heart.

Now the word of the gofpel, and the work of the Spirit always go together ; not that God is tied to any means, but that he tieth himfelf to the means: hence the gofpel is called, The poiver of Cod to falva-tioHy Rom. i. i6. becaufe the power of God ordinarily, and in common courfe appears therein : the waters of life and fal-vatioii run only in the channel of the gofpel ; there are golden mines of grace, but they are only to be found in the climates of the gofpel: nay, obferve this, when all arguments prevail not with corruption, to perfuade the heart to go to God, one text of fcripture will ftand a man inftead above all human learning and inventions, becaufe the Spirit goes forth in this, and none elfe.

Ufe. I. This may teach us the worth of the gofpel above all other things in the world, for it is accompanied with the Spirit, and brings falvation with it. "What if a man had all the wealth and policy in the world, and wanted this ? he were a fool: what if one were able to dive deep into the fecrets of nature, to know the motions of the liars, to fpeak with the

BIRTH.

tongues of men and angels, and yet know nothing belonging to his peace, what avails it ? Why do we value a mine, but becaufe of the gold in it? or a cabinet, but becaufe of the pearl in it ? O this is that pearl we fell all for.

Ufe. 2. Wouldft thou know whether thou art carnal or fpiritual ? Obferve then, if thou h,aft the Spirit, it ever came with gofpel : fee then how the foul ftands af-fe<5\ed with the gofpel, and fo it Aands affected to the Spirit. * Is it fo'(may every foul reafon with itfelf) * that I will not fuffer the word to prevail with me ? then fhall I mifs of the Spirit, then will Ghrift none of me.'

0 remember, the time will come when you muft die, as well as your neighbours, and then you will fay, ' Lord Jefus, forgive my fins; Lord Jefus, receive my foul:' but Ghrift will anfwer, ' Away, be gone, j'ou are none of mine, I know you not.' Any man, whether noble, or ignoble, let him be what he will be, if he has not the Spirit, he is none of Chrift's; His you are to vjhorn you obey, Rom. vi. i6. but pride and covctoufnels you obey ; pride therefore will fay, * This heart is mine, Lord,

1 have domineered over it, and I will torment it: Corruptions will fay, * we have owned this foul, and we will damn it.' You therefore that have made a tu(li at [defpif-ed] the word, *this wind Ihakes no corn,and ihefe words break no bones ;' little do you think that you have oppofed the Spirit: what, refift the Spirit ? methinks it is e» nough to fink any foul vinder heaven : hereafter therefore think this with thyfelf, * Were he but a man that fpeaks, yet would I not dcfpife him ; but that is not all, tliere goeth God's Spirit with the word, and ftiall I defpife it ? There is but one ftcp between this and that unpardonable fin againft the holy Ghoft, only adding malice to my rage : I oppofe the Father, perhaps the Son mediates for me; I defpife the Son, perhaps the holy Ghoft pleads

for

The NEW

for me ; but if I oppofe the Spirit, none can fuccour me.

G H A P. VI. SEC T. I.

The anpiuer on man's part for the foul to cicfe with, and to rely on ChriJ},

HIcherto of the call on God's part; now we are come to the anfwcr on man's part. No fooner hath the gofpel and God's Spirit clearly revealed the fulnefs of God's mercy in ChriO:, but then the whole foul (both the mind that dilcovers mercy, and Hope that expefts it, and Defire that purfues it, and Love that entertains it, and the will that refls on it) gives an-fwer to the call of God therein. Mercy is a proper obje£l of all thefe ; of the mind to be enlightened, of hope to be fuflained, of defire to be fupported, of love to becheared : nay, there is a full fa-tisfaftory fufficiency of all good in Chrift, that fo the will of man may take full re-pofe and reft in him ; therefore the Lord faith. Come unto me, all that are weary and heavy laden, Matth. xi, 28. Come, mind, and hope, and defire, and love, and will, and heart: they all anfwer, Wecome: the mind faith, Let me know this mercy above all, and defire to know nothing but Chrift and hi?n crucified: let me expcft this mercy, faith Hope; that belongs to me, and will befal me : Defire faith. Let me long after it: O, faith Love, let me embrace and welcome it: O, faith the heart, let me lay hold on the handle of falvation; here we will live and here we will die at the footftool of God's mercy. Thus all go, mind, hope, defire love, joy, the will, and al! lay hold upon thepromife, and fay, ' Let us make the promife a prey, let us prey upon mercy, as the wild bealls do upon their provifion.' Thus the fa-culcies of the foul hunt and purfue this mercy, and lay hold thereupon and fatis-fy themfelves herein.

SECT. IL J Sight of Chrift J or of mercy in Chrijl.

BUT for a further difcovery of thefe works of the foul, we (hall enter in-

BIRTH. 7^

to particulars: and for their order, i. The Lord lets a light into the mind, for what the eye never feeth, the heart never de-fireth, hope never expefteth, the foul never embraceth : if the foul then feemeth to hang afar off, and dares not believe that Chrift will have mercy on him, in this cafe the Spirit lets in a light into his heart, and difcovers unto him, that God will deal gra-cioufly with him. It is with a finner, as-with a man that fits in darknefs, haply he feeth a light in the ftreet out of a window, but he fits Aill in darknefs, and is in the dungeon all the while, and he thinks, ' How good were it if a man might enjoy that light?' fo many a poor, humble-hearted broken finner feeth, and hath an ink ling of God's mercies, he heareth the faints fpeak of God's love, and hisgoodnefs, and compafTion ; Ah, (thinks he) how happy are they ? blefiTed are they, what an excellent condition are they in ? But I am in darknefs ftill, and never had a drop of mercy vouchfafed unto me: at laft, the Lord lets a light into his houfe,and puts the candle into his own hand, and makes him fee by particular evidence, * Thou flialt be pardoned, and thou fhalt be faved.'

The manner hov/ the Spirit works this, is difcovered in three paffages:

1. The Spirit of the Lord meeting with an humble, broken, lowly, felf-denying finner (he that is a proud, ftout-hearted wretch, knows nothing of this matter) it opens the eye, and now the humbled (inner begins to fee (like the man in the gofpel) fome light and glimmering about his underftanding, that he can look into, and difcern the fpiritual things of God.

2. Then the Lord lays before him all the riches of the treafures of his grace: no fooner hath he given him an eye, but then he lays colours before him {,the un-Cearchable riches of Chrijl, Eph. iii. 8.) that he may fee and look, and fall in love with thofe fweet treafures ; and then faith the (oul, O that mercy, and grace and pardon were mine: O that my fins were done

away ! The Lord faith, T will refrerti them that are heavy laden; then faith the foul, * O that I had that refrefhing !' * You (hall have reft,' faith God ; * O that I had reft too,' faith the foul! and now the foul begins to look after the mercy and compaf-lion which is laid afore it.

3. The Spirit of the Lord doth witnefs or certify throughly and effeftually to the foul, that this mercy in Chrift belongs un-to him, and without this, the foul of an humble, broken-hearted finner hath no ground to go unto Chrift : what good doth It an hungry ftomach to hear that there is a great deal of cheer and dainties provided for fuch and fuch Then, and he have no part therein ? Take a beggar that hath a rhoufand pounds told before him (he may apprehend the fum of fo much gold, and i'o jTiuch filver) * but whafis all that to me, (faith he) if in the mean time I die and ibrve ?' It falls out in this cafe with a broken-hearted finner as with a prodigal child: the prodigal he hath fpent his means, and abufed his father, and now is there a famine in the land, and poverty is befallen him ; he knows indeed there is meat and cloaths enough in his father's houfe, but slas ! what can he expe(St thence but his father's heavy difplcafure ? If a man fhould fay, * Go to your father, he will give you 2 portion again;' would he, think 5'ou, believe this ? ' No, (would he fay), it is my father I have offended, and will he now receive me?' Yet Hiould a man come and tell him, that he heard his father fay fo, :md then fl'>ew him a certificate vmder his father's hand that it was fo, this would fure draw him into fome hope that his father meant well towards him : fo it is with a finner when he is apprehenfive of all his rebellions; ifamanfliould tell fuch afoul, * Go to God, and he will give you abundance of mercy and companion ;' the foul cannot believe it, but thinks, * AVhat, I mercy? no, no : bleffed are they that walk humbly before God, and conform their

BIRTH.

lives to his word, let them take it j but for me, it is mercy I have oppofed, it is grace I have reje6\ed ; no mercy, no grace for me :' but now if God fejid a mcffcnger from heaven, or if it come under the hand of his Spirit, that he will accept of him, and pafs by all his fins, this makes the foul grow into fome hopes, and upon this ground it goes unto the Lord; but here oblerve me, that none either in heaven or in earth, but only God's Spirit can make this certificate; when it is night, all the candles in the world cannot take away the darknefs; fo all the means of grace and falvation, all the candle-light of the minifiry, they are all good helps, but the darknefs of the night will not be gone, before the fun of righ-teoufnefs ariie in our hearts. Hence it is that it proves fo difficult a matter to comfort a diflrellcd foul; / Jhall one day pe-rifj, faith David ; I fall one day go dovjn to hell, faith the foul: let all the miniflers under heaven cry, * Comfort ye, comfort ye:' flill he replies, * I Mercy ? and I comfort? will the Lord pardon me ? It is mercy I have defpifed and trampled under my feet, and I mercy? no, no.' Thus we mi-niO-ers obferve by experience, fome that in their own apprehenfions are going to the bottom of hell, we make known to them reafons, and arguments, and promifes, but nothing takes place; what's the reafon .^ O none but God's Spirit can do it, hemufl either come from heaven, and fay, Cotn-fort ye, comfort ye, my people, or it -will never prevail: let me fpeak therefore to you that are minifters, you do well to labour to give comfort to a poor fainting foul, but always fay, * Comfort, Lord: O Lord, fay unto this poor foul, Thou art his falvation.'

SECT. III. Hope in Chrijt.

THE mind being thus enlightened, the Lord calls on the affections; Come, Defire: Come, Love: but the fiifl voice is to Hope i now Hope is a faculty of the

foul

7he NEW B IRTH,

foul that looks out for mercy, and waits for the fame; fo the apoflle, Phil. i. 20. According to my earnej} expcSIation : it is a (imilitude taken from a man that looks after another, and lifts up himfelf as high as he may, to fee whether any be coming after him : io here the foul ftands as it were a tip-toe, [or, earneftly] expelling when the Lord comes ; he hath heard the Lord fay, ' Mercy is coming towards thee, mercy is provided for thee :' Now this af-feftion is fet out to meet mercy afar ofij it is the looking out of the foul: ' O when will it be, Lord ? Thou fayefl: mercy is prepared, thou fayeft mercy is approaching ;' the foul ftandeth a tip-toe, [or,look-eth earnefUy] * O when will it come, Lord!' here is the voice of Hope j * This finful foul of mine, it may through God's mercy be fanftified ; this troubled, perplexed foul of mine, it maj' through God's mercy be pacified; this evil and corruption which harbours in me, and hath taken pof-felFion of me, it may through God's mercy be removed; and when will it be ?

The manner how God's Spirit works this, is difcerned in three particulars.

1. The Lord doth fweetly (lay the heart, and fully perfuade the foul, that a man's fins are pardonable, and that all his fins may be pardoned, and that all the good things he wanteih, they may be be-flowed : this is a great fuftainer of the foul; when a poor finner feeth his fins in their number, nature; when he feeth no reft in the creature, nor in himfelf, though all means, all help, all men, all angels, fiiould join together, yet they cannot pardon one fin of his; then the Lord lifteth up his voice, and faith from heaven, * Thy fins are pardonable in the Lord Jefus Chrift.'

2. The Lord doth fweetly perfuade the foul that all his fins fliall be pardoned ; the Lord makes this appear, and perfuades his heart that he intendeth mercy, that Chrift hath procured pardon for the foul of a broken-hearted finner in Ipecial, and that

75

be cannot but come unto It; by this means Hope comes to be aifured, and certainly perfuaded to look out, knowing the pro-mife fliallbe at the laft accompliihed: the former only fuftained the heart, and provoked [or, encouraged] it to look for mercy, but this comforts the foul, that undoubtedly it fhall have mercy: The Lot\i Jefus came to feek and tofave that ivhich luas lojl: now faith the broken and humble finner, * I am loft ; did Chrift come to fave finners ? Chrift muft fail of his end, or I of my comfort. God faith, Come unto me, all ye that are weary and heavy laden : • I am weary, and unlefs the Lord intend good unto me, why fliould he invite me, and bid me come ? furely he means to fhew me mercy, nay he promifeth to relieve me, when I come, therefore he will do good unto me.'

3. The Lord lets in fome relilh and tafte of the fweetnefs of his love, fome fcent and favour of it, fo that the foul is deeply affefted M'ith it, and carried mightily unto it, that it cannot be fevered ; it is the letting in the riches of his love, that turneth the expeflation of the foul another way, yea it turneth the whole ftream of the foul thitherward.

Ufe I. This reproves,

1. Thofe that caft off all hope.

2. Thofe that without ground will do nothing but hope.

I. If the Lord ftir up the heart of his to hope for his mercy, then take heed of that fearful fin of defpair. Defpair we muft in ourfelves, and that is good; but this defpair we fpeak of, is hainous in the eyes of God, and hurtful to thee. i. Injurious to God, thou goeft to the deep dungeon of thy corruption, and there thou fayeft, * Thefe fins can never be pardoned, 1 am ftill proud, and more flubborn, this diftrefs God feeth not, God fuccours not, his hand cannot reach, his mercy cannot fave. Now mark what the prophet faith to fuch a perplexed foul, Why fayejl 2 thou

The NEW BIRTH.

thou thy way is hid from the Lord P Ifa. xl. 27. The Lord faith, ]Vhy Jay eft thou? Is any thing too hard for the Lord ? O you wrong God exceedingly, you think it a matter of humility, when you account fo vilely of your felves : * Can God pardon fin to fuch unworthy creatures? It is true, (faith the foul) ManafTes was pardoned, Paul was converted, God's faints have been received to mercy; but can my fins be pardoned ? can my foul be quickened ? No, no, my fins are greater than can be forgiven.' Why then, poor foul, Satan is ftronger to overthrow thee, than God to fave thee; an^ thus you make God to be no God, nay you make him to be weaker than fin, than hell, than the devil. 2. This fin is dangerous to thy own foul, it is that which taketh up the bridge, and cutteth off all paffages, nay it plucks up a man's endeavours, as it were quite by the roots: ' Alas,(faith he) what availeth it for a man to pray ,' what profits it a man to read \ what benefit in all the means of grace ? The fione is rolled upon me, and my condemnation fealed for ever: I will never look after Chrifi, grace, falvation any more; the time of grace is pad, the <3ay is gone.' And thus the foul finketh in itfelf; Will the Lord caji me ojf for e-vcr ? and ivill he be favourable uo more ? IJaidy faich David, This is my infirmity, Pf. Ixxvii. 7. 10, The word in the original is, This is my ficknefs ; as who fhould fay, ' What \ is mercy gone for ever ? This U'ill be my death, then is life gone.' 2. This reproves and condemns that great fin of Prcfumption, a fin more frequent, and, if pofTibly may be, more dangerous ; as they faid, Saul had Jlain his thoufands, and David his ten thoufands : So hath Dcfpair flain his thoufands; but Prefnmption his ten thoufands. It is the counfcl of Peter, that every man P^ould be ready to give an account of his faith and hope that is in him, i Pet. iii. 15. Let US fee the rcafous tlwt perfuade you to

thefe groundlefs fooIi(h hopes ? You fay, ' You hope to be faved, and you hope to go to heaven, and you hope to fee God's face with comfort;' and have you no grounds?' It is a fooliih hope, an unrea-fonable hope.

Ufe 2. But comfort ye, comfort ye, poor drooping fpirits; They that wait upon the L<,rdfhall renew theirftr ength, Ifa. xl. 31. You fay, ' You cannot do this, and you cannot do that;' I fay, ' If you can but hope, and wait for the mercy of the Lord, you are rich Chrifl:ians.' If a man havemany reverfions.ihey that judge of his efiate, will not judge him for his prefent efiate, but for the reverfions he fiiall have: haply thou haft not for the prefent the fenfeand feeling of God's love and afTurancc; away with that feeling, do not dote upon it, thou haft reverfions of old leafes, ancient mercies, old companions, fuch as have been referved from the beginning of the v.'orld, and know thou haft a fair inheritance.

Ufe 3. You will fay, ' Were my hopes of the right ftamp, then might I comfort myfelf; but there are many falfe, flaftiy hopes, and how fliould I know that my hope is found and good ?' 1 anfwer, you may know it by thefe particulars.

I. A grounded hope hath a peculiar certainty in it, it doth bring home unto the foul in fpecial manner,thegoodnefsofGod, and the riches of his love in Ghrift Jefus. It ftands not on Ifs and Ands, but faith, • It muft undoubtedly, it muft certainly be mine;' and good reafon, for this hope hath a word to hang an hold upon : What is that? / will wait upon the Lord, and I will hope in his -word, Pfal. cxxx. 5. It is a fcripture-hope, a word-hope : the word faith. The Lord came to fave thofe that were lofh Matth. xviii. u. Why, * I find myfelf to be loft, (faith the foul), and therefore I hope: the Lord will fcek me, though I cannot fcek him ; I hope the Lord will find me, though I cannot find

my-

The NEW

myfclf; I hope the Lord will fave me, tho' I cannot fave myfelf.' So the word faith, * He appointeth unto them that mourn in Zion,togive unto them beauty for aflies:' will you have a legacy of joy, mercy and pity? Here it is,theLord Chrifl left it you,*I bequeath and leave this to all broken-hearted finners, to all you humble mourning finners, this is your legacy, fue for it in the court, and you (hall have it for ever.'

2. A grounded hope is ever of great power and ftrength to hold the foul to the truth of the promife ; hence take a poor finner when he is at the weakefl, under water, when all temptations, oppofitions, corruptions grow ftrong againfi him, and he faith, * I fhall one day perilh by the hand of Saul, this proud, foolilli, filthy heart of mine will be my bane, I ihal! never get power, ftrength and grace againft thefe lins.' Here is the lowefl: under of a poor foul. If a man fhould now reply, ' Then cad off all hope and confidence, rejefl the means, and turn to your fins :' Mark how Hope fleppeth in, and faith, * Nay, what-foever I am and do, whatfoever my condition is, I will ufe the means; I am fure all my help is in Chrifl, all ray hope is in the Lord Jefus, and if I mu^ peri(h, I will periilii feeking him, and svaiting upon him,' "Why, this is hope, and I warrant that Ibul fhall never go to hell; / ivill u-ait for the Lord, yea though he hath hid himfelf from the houfe of Jacob, Ifa. viii. 17.

Ufe 4. The laft ufe is of Exhortation : I defire you, I intreat you (I will not faj', I command you, tho* this may be enjoy-ned) If you have any hope of heaven, if you have any treafurein Chrill, labour to quicken this afTedion above all: the means are thefe.

1. Labour to be much acquainted with the precious promifes of God, to have them at hand, and upon all occafions: thefe are thy comforts, and will fupport thy foul; as the body without comfort is unfit for any thing, fo it is here, unlefs a

BIRTH. yy

man hath that provifion of God's promifes, and have them at hand daily, and have them [fo to fpeak] diihed out, and fitted for him, his heart will fail.

2. Maintain in thy heart a deep and fe-rious acknowledgment of that fupreme authority of the Lord, to do what he will,and how he will.according tohispleafure : alas, we think too often to bring God to our bow, [or will] ; * "VVe have hoped thus long, and God hath not anfwered, and fliall we wait ftill ?' Wait! Ah wait, and blefs God that you may wait: if you may lie at God's feet, and put your mouths in the duft, and at the end of your days have one crumb of mercy, it is enough ; therefore check thofe diftempers, * Shall I wait ftill?' It is a mofl admirable flrange thing, that a poor worm, worthy of hell, fhould take up ftate, and ftand upon terras with God ; * He will not wait upon God ;' who muft w^it then? mufl God wait, or man wait? It was the apoflles queftion. Wilt thou at this time rejhre the kingdom to Ifrael? To whom our Saviour anfwered. It is not for you to know the times orthe feafons; As who Ihould fay, Hands off, [aflc no fuch que-ftions] it is for you to wait, and to ex-peft mercy, it is not for you to know. If you begin to wrangle and fay, * How long^ Lord ? When, Lord ? And why not now. Lord, Why not I, Lord V Now check thy own heart, and fay, * It is not for me to know, it is for me to be humble, abafcd^ and to wait for mercy.'

SECT. IV.

A Defire after Chrifr.

WHEN the foul is humbled and the eye opened, then he begins thus ro reafon ; ' O happy I that fee mercy, but miferable I, if I come to fee this, and never have a (hare in it? O why not I, Lord ? ^V'hy not my fins pardoned? And why not my corruptions fubducd? My foul now thirfleth after thee as a thirfly land, my afieftions now hunger after righteoufhefs

botk

The NEW B IRTH.

both infiifed and imputed:' Now this de-fire is begotten thus.

When the foul is come fo far, that after a thorough Convi6lion of fin, and found Humiliation under God's mighty hand, it hath a timely and feafonable revelation of the glorious myfteries of Ghrift, of his excellencies, invitations, truth, ten-der-heartednefs, etc. of the heavenly fplen-dor, and riches, of the pearl of great price ;

am heavy laden with my fins, which are innumerable, I am ready to fink, Lord, even into hell, unlefs thou in thy mercy put to thine hand and deliver me; Lord, thou haft promlfed by thine own word cut of thy own mouth, that thou wilt re-frefli the weary foul.' And with that he thruft out one of his hands, and reaching as high as he could do towards heaven, with a louder voice and a flralned, fee

then doth the foul conceive by the help of cried, ' I challenge thee. Lord, by that the holy Ghoft, this defire and vehement word, and by that promife which thou haft longings and left any couzen themfelves made, that thou perform and make it good

by any mifconceits about it, as the notori ous finner, the mere civil man,and the formal profefror,it isihen known to be faving: I. When it is joined with an hearty wil-lingnefs and unfeigned refolution, ' to fell - all,to part with all fin,' to bid adieu for ever

to me, that call for eafe and mercy at thy hands, 6^r.' Proporiionably, when heavy-heartednefs for fin hath fo dried up the bones, and the angry countenance of God fo parched the heart, that the poor foul begins now to gafp for grace, as the thirfty

to our darling delight; it is not an effeft of land for drops of rain ; then the poor fin-

felflove, not an ordinary wifti of natural ner, (though duft andafhes) with an holy

appetite (like Balaam's. Numb, xxili. lo.) humility thus fpeaks unto Ghrift; *0

of thofe who defire to be happy, but are merciful Lord God, Thou art Alpha an4

unwiUing to be holy; who would gladly Omega, the beginning and the end; thou

be faved, but are loth to be fanftified; no, if thou defireft earneftly, thou wilt work accordingly; for as the defire is, fo will thy endeavour be.

2. When it is earneft, eager, vehement, extremely thirfting^ after Ghrift, as the parched earth for refreftiing fliowers, or the hunted hart for the water-brooks. We read of a ScotKh penitent, f who a little before his confelfion, * freely confeffed his fault, to the fliame, as he faid, of him-felf, and to the (hame of the devil, but to

fayeft it is done, of things that are yet to come ; fo faithful and true are thy decrees and promifes, that thou haft: promlfed by thine own word out of thy own mouth, that unto him that is athirft,thou wilt give him of the fountain of the water of life,free-ly, Rev. xxi. 6. O Lord, I thirft, I faint, I languifli, I long for one drop of mercy: as the heart panteth for the water-brooks, fo panteth my foul after thee, O God, and after the yearning bowels of thy wonted compafiions; had I now in pofTcfllon the

the glory of God; he acknowledged it to glory, the wealth and pleafures of the

be lb hainous, and horrible, that had he a thoufand lives, and could he die ten thoufand deaths, he could not make fatis-faflion: notwithftanding, faid hey Lord, thou haft left me this comfort in thy word, that thou haft faid. Gome unto me, all ye that are weary and heavy laden, and I will refreftiyou: Lord, I am weary. Lord, I

whole world; nay, had I ten thoufand lives, joyfully would I lay them all down and part with them, to have this poor trembling foul of mine received into the bleeding arms of my blefied Redeemer. O Lord, my fpirlt within me is melted into tears of blood, my heart is {hivered into pieces; out of the very place of dragons

f See the preface wtitten by G. Abbot, D. D. bcioic the cxaminatiun tf George Sprat, p. ^j.

and

TJie NEJV

and /hadow of death, do I lift up my thoughts heavy and fad before thee ; the remembrance of my former vanities and pollutions, is a very vomit to my foul, and it is forely wounded with the grievous re-prefentation thereof; the very flames of liell, Lord, the fury of thy juft wrath, the fcorchings of my own confcience, have fo wafted and parched mine heart, that my thiril is infatiable, my bowels are hot within me, my defire after JefusChrift, pardon and grace, is greedy as the grave; the coals thereof are coals of fire, which have a moft vehement flame : and, Lord, in thy bleffed book thou calleft and crieft, Ho, every one that thirfteth, come ye to the Waters, Ifa. Iv. i. In that great day of the feaft, thou ftoodeft and criedft with thine own mouth, If any man thirft, let him come unto me, and drink, John vii. 37. And thefe are thine own words, Thofe who hunger and thirft after righteoufnefs, ftiall be filled, Matth. v. 6. I challenge thee, Lord, in this my extreameft thirft after thine own blefl'ed felf, and fpiritual life in thee, by that word, and by that pro-mife which thou haft made, that thou perform, and make it good to me, that lie grovelling in the duft, and trembling at thy feet: Oh ! open now that promifed well of life, for I muft drink, or elfe I die.' The means to obtain this defire, are thefe three.

1. Be acquainted thoroughly with thine own necelfities and wants, with that no-thingnefs and emptinefs that is In thyfelf: a groundlefs prefumption makes a man carelefs; fee into thine own neceflities, confefs the want of this defire after the Lord Jefus Chrift.

2. Labour to fpread forth the excellency of all the beauty and furpafting glory, that is in the promifes of God: couldft thou but view them in their proper colours, they would even ravllli thee and quicken thy dcfires.

3. After all this, know it is not in thy

BIRTH. 79

power to bring thy heart to defire Chrift, thou canft not hammer out a defire upon thine own anvil, dig thy own pit, and hew thy own rock as long as thou wilt; nay, let all the angels in heaven, and all the mini-fters on earth provoke [i. e. encourage] thee,3'etif thehand of the Lord be wanting, thou flialt not lift up thine heart, nor ftep one ftep towards heaven; then go to him who is able to work this defire in thy foul. It is the complaint of a Chriftian.O they are troubled, becaufe they cannot fetch a good defire from their own fouls, and one falls, another finks, a third ftiakes, and they are overwhelmed with difcouragement: ' What a wretched heart have I ? (faith one) I grace ? No, no; the world I can defire, the life of my child I long for, and I fay with Rachel, Let me have honour or eKe I die : but I cannot long for the ua* conceivable riches of the Lord JefusChrift ; aritl will the Lord ftiew any mercy upon me ?' Is it thus ? Remember now, defires grow not in thy garden,they fpring not from the root of thy abilities : O feek unto God, and confefs, ' In truth. Lord, it is thou fiom whom come all our defires, it is thou muft work them in us as thou haft promifed them to us; and therefore. Lord, quicken thou this foul, and inlarge this heart of mine, for thou only art the God of this defire.' Thus hale down [derive] a defire from the Lord, and from the promife, for there only muft thou have it: The fmoahingflax God will not quench^ Matth. xii. 20. Flax will not fmoak, but a fpark muft come into it, and that will make it catch fire and fmoak; thus lay your hearts before the Lord, and fay, * Good Lord, here is only flax, here is only a ftubborn heart, but ftrike thou by thy promife one fpark from heaven, that I may have a fmoaking [ardent] defire after Chrift, and after grace. SECT. V. A Love of Chrifl-.

WE have run through two afle(51ion5^ Hope and Defire, and the next is

Love ;

yo

The NEW BIRTH.

Love : a pofUble good ftirs up Hope; a neceflary excellency in that good, fettletli Defire; and a relilh in that good fettled, Icindies Love. Thus is the order ofGod's work: if the good be abfent, the Under-flanding fairh, ' It is to be dcfired, O that I had it!' Then it fends out Hope, and that waits for that good, and ftays till it can fee it; and yet if that good cannot come, then Defire hath another proper work, and it goes up and down wandering, and feeketh and fueth for Chrift Jefus. After this, if the Lord Jefus be pleafed to come himfelf into the view of the heart, which longeth thus after him, then Love leads him into the foul,and tells the Will of him, faying, * Lo, here is Jefus Chrift the Meffiah, that hath ordered thefc great things for his faints and people.' The motive or ground of this Love, is God's Spirit in thepromife, letting in fome intimation of God's love into the foul; thus Pfal. xlii. 8. The Lord -will command his loving-kindnefs in the day-time : this is a phrafe taken from kings and princes, and g-reat commanders in the field, whofe ■words of command Hand for laws : fo the Lord fends out his loving-kindnefs, and faith, 'Go out, my everlafting love and kindnefs, take a commiflion from me, and ^o to that humble, thirfty, and hunger-bitten finner, and go and profper, and prevail, and fettle my love efiedlually upon him, and fallen my mercy upon him ; I command my loving-kindnefs to do it. Thus the Lord doth put a commiffion into the hands of his loving-kindnefs, that it fhall do good to the poor foul, yea though it withdraw itfclf, faying, ' AVhat, I mercy? will Chrift Jefus accept of me? No, no ; there is no hope of mercy for me : indeed if I could pray thus, hear thus, and perform duties with that enlargement, and had thofi; parts and abilities, then there were fome comfort, but now there is no hope of mercy for me.' We demand, Is this your cafe? is it thus and thus? are you thus humbled? and have you thus

longed for the riches of his mercy in Chrift ? Lo then,the Lord hath put a commiffion into the hands of his loving-kindnefs, faying, * Go to that poor foul, and break open the doors upon that weary, weltring heart,and break off all thofe bolts, and rend off that veil of ignorance and carnal reafon, and all thofe arguments: go (I fay) to that foul, and chear it, and warm it, and tell it from me. That his fins are pardoned, and his foul fliall be faved, and his fighs and prayers are heard in heaven ; and I charge you do the work before you come again.'

Here is the ground of love; God's love afFe<^ing the heart, and fettled upon it, it breeds a love to God again; IVe love him, becanfe he loved us firp^^ i John iv. 19. Theburning-glafs muft receive heat of the beams of the fbn before it burn any thing; fo there muft be a beam of God's love to fall upon the foul, before it can love God again: / drei\3 them with the cords of a man, even toith the bands of love, Hof. xi. 4. God lets in the cords of love into the foul, and that draws love again to God ; He brought me into thebanqueting-hou/e,and his banner over me was love; flay me with fliiggons, cornfortme with apples, for 1 am fick oj love. Cant. ii. 4,5. When the banner of Chrift's love is fpread over the foul, the foul comes to be fick in love with Chrift. Now this Love of God doth beget our love in three particulars:

X. There is a fweetnefs and a relifli which God's love lets into the foul, and warms the heart with ; you ihall fee how the fire is kindled by and by: As when a man is fainting, we give him aqua-vitce; fo a fainting finner is cold at the heart, and therefore the Lord lets in a drop of his loving-kindnefs, and this warms the heart, and the foul is even filled with the happinefsof the mercy of God; Let him kifs me with the kiffes of his mouth (faith the" fpoufe, in the Canticles, chap. i. 2.) J or his love is bet' ttr than wine: the kiffts of his mouth, are the comforts of his word and Spirit;

the

The NEW

the foul faith, * O let the Lord refrefh me with the kifTes of his mouth, let the Lord Jpeak comfort to my hearty' and tj-us is better than wine.

2. As tliat fweetnefs warms the heart, fo the freenefs of the love of God let in and intimated, begins even to kindle this love in the foul, that it fparkles again : God fetteth out his love towards us, feeing that -while we were yetjinners, ChriJ} died for us, Rom. V. 8. This commends the love of God ; the Lord fends to poor and miferable, finful, broken-hearted finners, and faith, * Commend my mercy to fuch a one, and tell him; that though he hath been an enemy to me, yet I am a friend to him, and though he hath been rebellious againft me, yet I am a God and Father to him : when the poor (inner con-fiders this with himfelf, he faith, ' Is the Lord fo merciful to me? I that loved my fins, and continued in them, had it not, been juft that I ihould have periflied in them ? but will the Lord not only fpare his enemy, but give his Son for him ? O Jet my foul for ever rejoice in this unconceivable goodnefs of God!' be thy heart never fo hard, if it have but the fenfe of this, it cannot but llir thee to humiliation. 3. The greatnefs of the freenefs of this mercy of God, being fettled upon the heart, inflames it; the Sweetnefs warms the heart, this Freenefs kindles the fire ; and when the greatnefs of the fweetnefs comes to be valued,this fets the heart all on a flame ; the apoftle defires, that the Ephe-fians, being rooted and grounded in love, 7night be able to comprehend zvith allJaints^ what is the breadth, and height of the love of God in Chrijl; Eph. iii. 17, 18. as if he had faid, The unmeafurablenefs of God's mercy will blow up the foul, and inflame the heart with admirable love of God again, and will make the foul fay, * AVhat, I that have done all I could againft this good God ? O, it breaks my heart to thiuk of it! there was no name under

BIRTH. gr

heaven that I did blaPphcme and tear m pieces more than this name; no command under heaven I fo much dcfpifed as the command of God, and of Chrift; no fpi-rit I grieved fo much as the good Spirit of God ; and therefore, had the Lord only given me a look, or fpoken a word to me, it had been an infinite mercy, but to fend a Son to fave me, it is incomparable; I could not conceive to do fo much evil a-gainft him, as he hath done good to me:

0 the breadth of tliat mercy beyond all limits! O the length of that mercy beyond all time! O the depth of that mercy below a man's mifery! O the height of that mercy above the height of my underftandingl if my hands were all love, that I could work nothing butlove,andifmine eyes were able to fee nothing but love, and my mind to think of nothing but love, and if I had a tlioufand bodies, they were all too little to

»love that God that hath thus unmeafura-bly loved me a poor, finful hell-hound:

1 will love the Lord dearly, (faith David)

0 Lord, my ftrength, Pfal. xviii. 1. Have

1 gotten the Lord Jefus to be my comfort, my buckler, and my fliicld i If I have any good, he begins it; if I have any comfort, he bleffeth it; therefore, I will love thee dearly, O Lord, my ftrength, O how fhouid I but love thee !'

Ufe I. Methinks there is a poor, fin-cere foul that faith, ' My underftandings are not fo deep as others, my tongue runs not fo ghb as fuch and fuch; I cannot talk fo freely of the things of grace and falva-tion, I have meaner parts, and cannot enlarge myfelf in holy duties and holy fer-vices; I cannot difpute for a Saviour, or perform fuch duties as others can do:' yet fweet foul, canft thou love Chrift Jefus' and rejoice in him i * O yes ! I blefs the name of the Lord, that all I have, all my friends, and parts, and means, and abilities, are but as dung, and drofs in com-parifon of Chrift jefus; it were the comfort of my foul, if I might be ever with ^^ him.'

him.* Say you fo? Go thy way, and the God of heaven go with thee : this is a work of God that will never leave thee, it is a badge and proper livery that the Lorrl Je-fus gives only to his faints; never a mere profellbr under heaven ever wore it, never any hypocrite under heaven to whom God did intend it, but only to thofe vUioni he hath effeflually called, and whom he will fave ; therefore though thou wantell all, thou hafl: this to comfort thee in the want of all ; and thou mayeft fay, * I can fay little for Chrift, my tongue faulters, and my memory is weak, yet the Lord knows, I love the Lord Jefus.' This is enough, David defired no m*re, but what God was wont to do to his children that loved his name, Do to me (faith the text, Pfal. cxix. J 32.) (IS thou ufcft to do unto thofe that love thy name \ * 1 know thou lovefl them that love thee, and wilt fave and glorify them in the end ; I dcfire no more but this,' do iis thou ufcft to do laito thofe that love thy name. And doth David, a king, defire no more? fure then, if thou, poor foul, haft fo much as he had, it is enough, be quiet with thy child's part; ' Thy lot is fallen into a marvellous fair ground.'

ObjeO:. * Some may fay, this is all the difficxilty : how may I know whether my lovebeatruelove,orafalfe love? How may I know that my love is of the right ftamp?' Anfw. Let every man put his love upon the trial, and examine thus, ' A\'hether doft thou welcome Chrift and grace according to the worth of them ?' if thou dort, it will appear in thefe particulars: i. Ob-ferve the root and rife from whence thy love came; canft thou fay, ' I love the Lord, becaufe he hath loved me ?' Then thy love is of the right mettal, and know it for ever, that that God which cannot but love himfelf, he cannot but like that love which cam.e from himfelf: is thy foul afletfted and enlarged in love to the Lord, becaufe thou hafl felt and retained the re-lifli and fweetnefs of his grace \ Gaaft thou

B IRT H.

fay, * The Lord hath let in a glimpfe of his ffivour : and the Lord hath faid in h'!!= truth, he looks or him that trembles at his word ; the minifler faid it, and the Spirit faith it, that my mercy is reglHred in heaven : O how ihould I love the Lord ! my fins are many, which I have bewailed; my fi'hs and fobs 1 have put up to heaven, and, at the laft, the Lord hath given me a gncious anfwer: O how fliould I love the Lord my ftrength dearly?' If it be thus with thee, thy love is fovind, and will never fail. 2. If thou entertain thy Saviour, as it befeems him, thou muft entertain him as a king, and that is thus; give up all to him, and entertain none with him upon terms of honour, but fuch as retain to him, or be attendants upon him ; love all in Chrift, and for Chrift, but exprefs thy love and joy to Chrift above all: he is as a king, and all the reft are but as retainers; he that loves any thing equal with a Chrift, it is certain he did never love Chrift; to fet up any thing cheek by jole with Chrift, it is all one as if a man did put a Have into the fame chamber with the king, which is, upon the point, to drive him away.

3. The foul that rightly entertains Chrift, and ftudies wholly to give him 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 : fee this. Cant. iii. 4, 5. the fpoufe fought long for her beloved, and at laft brought him home, and when ftie had welcomed him, ftie gave a charge to all the houfe, not to ftir or awaken her love till he pleafe. When a prince comes unto the houfe of a great man, what charge is there given to make no noife in the night, left fuch and fuch a man be awakened before his time ? The foul, when • it hath received the Spirit of the Lord Jefus Chrift, doth thus; he gives a peremptory charge to keep watch, and ward, and gives a charge to Hope, and Defire, and Love, and Joy, and the Mind^ and ail, not to

grieve

The N E W B I R r H.

gfleve and moleft the good Spirit of God.

* Let there be no motion but to entertain it, no advice but to receive it, and do nothing that may work the leafl kind of diflike unto it.'

4. He that truly entertains ChriO, re-joyccth in the good and glory of Chrift : when Mephibofheth had been wrongfully accufed to David, and when David, who had taken away all the inheritance from him, was returned in fafety; then faid David, to comfort him. Thou and Ziba divide the laud: 2 Sam. xix. 29, 30, Nay^ faid Mephibojheth, let him take all, forafmtich as my lord the king is come again in peace,

* It matters not for inheritance, and for my-felf and my life, I pafs not, fith the king is returned in peace ; it is enough that I enjoy thy prefence, which is better to me than goods, life, or liberty ;' fo it is with a kind, loving heart, which cannot endure to fee Chrift's honour and glory laid in the dufl, but if his prai.^e be advanced, then is he glad, * Lord, I have enough,' faith the foul, ' that Chrifl: is mine, and that his honour and glory is magnified, whatfbever becomes of me it matters not; let the world take all, if I may have Chrifl, and fee him praifed and magnified :' let this try any man's fpirit under heaven, and labour to bring the foul to this pitch: a minifter in his place, and a mafter in his place, and e-very chriftian in his place; let it be our care to honour God, not ourfelves; and let it be our comfort, if God may be better honoured by others, than by ourfelves: this is our bafenefs of fpirit, we can be content to lift up Chrill upon our flioul-ders, that we may lift up ourfelves by it; but we fliiould be content to lie in the duft, that the Lord may be praifed; and if any of God's people thrive and profper more than thou, let that be thy joy.

5. He that welcomes Chrift truly, covets a nearer union with Chrift : love is of a lir:king and gluing nature, and will carry the loul with fome kind of flrength and

83

earneftnefs, to enjoy full pofleflion and fellowPaip of the thing that is loved ; it cannot have enough of it: ' Nothing' (laith the foul) • but Chrifl, Hill I dcfire more of that mercy, and holinefs, and grace, and Jove in Chrifl Jefus. As it is with parties that havehved long together in one houfe, and their affeflions are linked together in way of marriage, they will ever dcfire to be talking together, and to be drawing on the marriage ; fo the foul that loves Chrifl Jefus, and hath his holy afieflion Idndled,. and his fpirit enlarged therein ; when the Lord hath let in fome glimpfe of his Jove, he thinks the hour fweet when he prayed to the Lord Chrifl, he thinks the Lord's day fweet wherein God revealed, by the power of his holy ordinances, any of that rich grace and mercy of his: it is admirable to fee how the heart will be delighted to recount the time, and place, and means, ..when and where the Lord did re\eal it • * Oh this is good,' faith the foul; ' Oh that I might be ever thus cheared and re-frefiied !' Or, as the fpoufe con traded thinks every day a year, till fhe enjoy her beloved, and take faiisfafiion to her foul in him : fo the foul that hath been truly humbled, and enlightened, and is now con-traded to Chrifl Jefus, * Oh when will that day be,' faith it, ' that I fhall ever be with my Jefus r He takes hold of every word he hears, every promife that reveals any thing of Chrill; * But oh ! when will that day be, that I fhallever be with Chrifl, and be full ofhisfulnefs forever ! Phil. i. 23.'

Ufe 2. And now let me prevail with your hearts, and work your fouls to this duty. Love the Lord, all ye his faints ; Pfal. xxxi. 23. whom will you love, if you love not him ? Oh, you poor ones, love you the Lord, for you have need ; and all you lich ones, love you the Lord, for you have caxife ; and you little ones too, (if there be any fuch in the congregation) he knocks at every man's heart, and perfuades every man's foul, love ye the Lord. M 2 The

The means are thefe, i. Labour to give attendance daily to the promife of grace and Ghrift; drive away all other fuitors from the foul, and let nothing come between the promife and it; forbid all other bands, that is, let the promife confer daily with thy heart, and be exprefhng and telling of that good that is in ChriTl, to thy own foul. If all things be agreed between parties to be married, and there wants nothing but mutual affeftion ; the only way to fix their affeflions upon one another, is to keep company together, fo as they meet wifely and holily; fo let the foul daily keep company with the promife. And this is the firft %ay.

2. Labour to be throughly acquainted

with the beauty and fweetnefs of Chriftin

fhe promife. Now there are three things in

the promife we mufl eye and apprehend,

that our hearts may be kindled with love

in the Lord ; i. The worth of the party

in himfelf, Ghrift is worthy of it. 2. 7'he

defert of the party, in regard Chrifi: dc-

ferves it. 3. The readinefs of the party

in himfelf to feek our good, Chrift feeks it.

(i.) Ghrift is worthy in himfelf: if we

had a thoufand hearts to beftow upon him,

we were never able to love him fufficient-

ly, asKehemiah faid. The name of the Lord

is above all pra'tje. Will you let out your

r love and affections .^ you may lay them

here with good advantage: what would

you love ? wouldft thou have beauty ? then

thy Saviour is beautiful. Thou art fairer

than the children of men, Pfal. xlv. 2.

"Wouldft thou have ftrength ? then is thy

Saviour ftrong, Gird thy fivord upon thy

thigh, 0 mojlmighty, Pfal. xlv. 3. Wouldft

thou have riches ? thy Saviour is more rich

(if it be pofTible) than he is ftrong, He is

heir of all things, Heb. I. 2. Wouldft thou

have wifdom ? then thy Saviour is wife,

yea, v/ifdom itfelf; In hitn are hid all the

treafures of wifdom and knowledge, Gol. ii.

3. Wouldft thou have life eternal ? Ghrift

w> the author of life and happinefs to all

BIRTH,

that have him ; and he hath not only thefe

in himfelf, but he will infeoffthee in them, if thou wilt but match with him,

(2.) Ghrift deferves our love, in regard of benefits to us. Be man never fo worthy in himfelf, yet, if he hath wronged, or ex-preffed the part of an enemy, a woman faith, * I will not have him though he have all the world;' this takes off the affedlion : it is not fo with the Lord Jefus ; as he is worthy of all love in himfelf, fo he hath dealt mercifully and gracioufty with you : In your ficknefs, who helped you ? in wants, who fupplied you ? in anguifh of heart, who relieved you ? It was Jefus Ghrift, Oh therefore love him, deal equally with him, and as he deferves, fo enlarge your hearts to him for ever.

(3.) Ghrift feeks our love.. Here is the admiration of mercy, that our Saviour, who hath been rejected by a company of (inful creatures, fliould feek their love: for fhame refufe him not, but let him have love ere he go : Had the Lord received us, when. we had come to him, and humbled our hearts before him ; had he heard, when we had fpent our days, and all our ftrength in begging and craving, it had been an infinite mercy : but when the Lord Jefus Ghrift ftiall feek to us by his meffengers (it is all the work we have to do, to wooe you, and fpeak a good word for the Lord Jefus Ghrifi; yea, and if we fpeak for ourfelves, it is pity but our tongue ftiould cleave to the roof of our mouth) when the Lord Jefus. ftiall come and wait upon us, and feck our love, O this, this is a wonder of mercies! think of this, O ye faints ! the Lord now, by us, offers love to all you that are weary and have need ; what anfwcr (hall I return to him in the evening ? fliall I fay, Lord, I have tendered thy mercy, and it was refu-fed : brethren, it would grieve my heart to return this anfwer ; O rather let every foul of you fay, Gan the Lord Jefus love me ? In truth. Lord, I am out of love with myfelf, i have abufed thy majefty, I

have

have loved the world, I have followed bafe lufts, and can the Lord Jefus lo ve fuch a ■wretch as I am ? Yea, faith the Lord, I will heal their backflidingj-will love them freely, Hof. xiv. 5. He looks for no portion, he will take thee and all thy wants: get you home then, and every one in fecret labour to deal truly with your own hearts; make up a match in this manner, and fay, Is it poflible that the Lord fhould look fo low ? that a great prince (hould fend to a poor peafant ? that Majefty fhould floop to meannefs ; Heaven to earth ? God to man ? hath the Lord offered mercy to me ? and doth he require nothing of me but to love him again ? Call upon your hearts, I charge you, and fay thus, Lord, if all the light of my eyes were love, and all the fpeeche? of my tongue were love, it were all too little to love thee : O let me love thee dearly ! If thou wilt not fay thus, then fay hereaf-

BIRTH. 85

And this repofing or refling itfelf, dif-covers a five-fold aft :

I. It implies * a going out of the foul to Chrifl :' When the foul feeth this, that the Lord Jefus is his aid, and muft eafe him, and pardon his fins, then. Let us go to that Chrift, faith he, It is the Lord's czWfiome to me, all ye that are weary : now this voice coming home to the heart, and the prevailing fweetnefs of the call overpowering the heart, the fouLgoes out, and falls, and flings itfelf upon the riches of God's grace.

2. * It lays fall hold upon Chrift ;' when the Lord faith, Covie, my love, my dovei 0 come aw ay J Cant. Behold, I coyy.ey faith fhe, and when fl:ie is come, flie * fafle-neth upon Chrift,' faying. My beloved is 7nine, and I am his : faith lays hold on the Lord, and will not let mercy go, but cleaves unto it, though it conflict with the Lord ;

ter, you had a fair offer, and that a poor* Should he flay me, (faith Job, ch. xiii. 15.)

minifter of God did wifh you well. Alas be not coy and fqueemifa, the Lord may have better than you ; lie down therefore and admire at the mercy of the Lord,that fhould take a company of dead dogs, and now at the laft, fay as the Pfalmift did, Lift up your heads, 0 ye gates ! and be ye lift up, ye everlafting doors, and the King of glory [hall come in, Pfal. xxiv. 7.

SECT. VI.

A Relying on Chrift.

WE are now come to the work of the will, which is the great wheel and commander of the foul. The former af-feftions were but as hand-maids to ufher HI Chrift and the promifes; the Mind faith,. * I have feen Chrift :' Hope faith, ' I have waited :' Defire faith, * I have longed :' Love faith, * I am kindled :' then faith the "Will, * I will have Chrift, it fhall be fo :' And this makes up the match ; the fpawn and feeds of faith went before, now faith is eome to fome peifeftion, now the foul re-pofeth itfelf upon the Lord Jefus^

yet will 1 truft in him. The cafe is like Benhadad's, who being overcome by Ahab, his fervants thus advifed him ; We have heard that the kings of Ifrael are merciful kings, we pray thee let us put ropes about our nechs, and fdckcloth on our loins, and go out to the king, peradventure he will fave thy life, i Kings xx. 31, 32, 33^ Thus the fervants go; and, coming to A-hab, they deliver the meffage ; Thy fer-vant Benhadad faith, I pray thee, let me live: and he fnid. Is he yet alive F he is my brother: Now the men diligently ob-ferved whether any thing would come from him, and did haftily catch at it, and they faid, Thy brother Benhadad and they went away rejoicing: this is the lively pifture of a broken-hearted finner, after he hath taken up arms againft the Almighty, and that the Lord hath let in juftice, and he feeth (or hath feen) the anger of God bent againft him ; then the foul reafons thus, * I have heard, though I- am a rebellious. Cnner, that none but finner? are pardoned,, and God is a gracious God> and therefore.

«fS

The NEW BIRTH,

unto bim let me go: with this be falls down at the footflool of the Lord and cries, * O what fliall I do ? what (ha'I T fay nnto tbee ?

0 thou Prefcrver of men ! O !et me live,

1 prny thee, in the fight of my Lord ! the foul thus bumbled, the Lord then lets in his fweet voice of mercy, and faith, * Thou art my fon, my love, and thy fins are pardoned : thefe words no fooner uttered, but hecatcheth thereat, faying, * Mercy, Lord? and a fon. Lord ? and love, Lord •• and a pardon, Lord?' The heart holds itfelf here, and will never away.

3. It flings the weight of all its occafions and troubles, guilt and corruptions, upon the Lord Jefus ChrilT: He that ivalks in darknefs, and hath no light, let him trufl in the name of the Lord, and flay upon his God, Ifa. I. 10. That is, if a man be in extremity, hopelefs in mifery, and walks in defperate difcouragements, yea, and hath no light of comfort, let him truft in the name of the Lord, and flay upon his Cod: as when a man cannot go of himfelf, he lays all the weight of his body upon another J fo the foul goes to a Chrifl, and lavs all the weight of itfelf upon Chrifl:, and faith, ' I have no comfort, O Lord, all my difcomforts I lay upon Chrifl:, and I rely upon the Lord for comfort and confolati-

^on :' IVho is this, faith Solomon, that comet h up from the wildernef, leaning upon her beloved? Cant. viii. 5. Tiie party coming is the church, the wildernefs is the troubles and vexations the church meets Vv'ithal, and the beloved is the Lord Jefus Chrifl:; now the church leans hcrfclf all upon her huf-band, (he walked along with him, but he bare all the burden : Cafl all your care upon him, faith Peter, 'for he caret h for you, 1 Pet. V. 7. The original is, Hurl your care upon the Lord: The Lord will not thank you for carrying your cares and troubles about you, he requires that you hurl them upon him, for he caret h J or you.

4. It draws vertue, and derives power from the Lord Jefus Ghrift for fuccour and

fupplies, and here is the efpecial life of faith, it goes for mercy, and grace, and comfort in Chrifl:; he knows 'tis to be had from him, and therefore he fetcheth ail from him ; IVith joy fmil ye draw water out of the wells of Jalvation, Ifa. xii. 3. The fountain of falvation is Chrifl, and all the waters of life, of grace and mercy, are in Chrifl Jefus : now it is not enough to let down the bucket into the well, but it rauft be drawn out alfo ; it is not enough to come to Chrifl:, but wemufl: draw the water of grace from Chrifl to ourfelves: They ftmll fuck and be fatisfied, faith Ifaiah, with the breafls of her conflations, that they may milk out, and be delighted with the a-bundance of her glory, Ifa. Ixvi. i\. The' church is compared to a child, and the breafls are the promifes of thegofpel; now the elect mufl: fuck out, and be fatisfied with it; the word in the original is, Exa£l upon the promife, and opprefs the promife : as the opprcfTor grinds the face of a poor man ; fb with an holy kind of oppreffion, you fliould exact from the promife, and get what good you may from it.

5. Faith leaves the foul with the promife: yea, notwithftanding all delays, denials, difcouragements, from God, faith brings on the heart Hill, it will be fure to lie at the gate, and keep the foul with the promife, whatever befals it. Excellent is that paf-fage. Gen. xxxii. 26. when the Lord and Jacob were wreflling. Let me go, faith the Lord, * I wUl leave thee to thyfelf, I care not what becomes of thee '.'no, 1 will not let thee go, until thou hafl bleffed me, faith Jacob : fo the faithful foul lays hold upon the Lord for mercy, pardon, power and grace, and though the Lord feem to give him up to the torment of fin and corruption, yet the foul (hith, * Tho' my foul go down to hell, 1 will hold here for mercy, till the Lord comfort and pardon, and fubdue gracioufly thefe curftd corruptions, which I am no: able to mafier my fclf.' As it is with a fun-dial, the necdic

The NEJF B I RTH.

87

is ever moving, and a man may jog it this way and that way, yet it vviil never (land flill, till it come to the north-point: fo when the Lord leaves oif a believing heart with frowns, and with the expre.Iion of difpleafure, and the foul turns to the Lord Chrift, and will never leave till it go God-ward, and Chrift-ward, and grace-ward, and faith, * Let the Lord do what he pleafe, I Avill go no further, till he be pleafed to ihew mercy.' Thus the foul once come to ChriH-, it will never away, but ever cleaves to the promife, and is turned towards God and Chrift, whatfoever befals-it.

UJe I. Poor foul! art thou yet fliut up in unbelief? do then as the prifoners in Newgate, what lamentable cries do they utter to every paffenger-by ? So do thou, look out from the gates of hell, and from under the bars of infidelity, and cry, that God will look on thee in mercy, and fay, * Spare, Lord, a poor unbelieving wretch, lockt up" under the bars of unbelief: good Lord, fuc-cour, and deliver in due time. David could fay, Lei the Jighing of the prifoner come up before thee^ Pfal. Ixxix. 11. That indeed was meant of bodily imprifonment, yet the argument prevails much in regard of the fpiritual: ' Good Lord, let the (ighing of prifoners come up before thee; let the figh-ing of poor diftrullful fouls come up before thy majefty: O fend help from heaven, and deliver the foul of thy fervant from thofe wretched diftempers of heart.' Is there not caufe thus to pray ? He that be-lieveth not, faith our Saviour, is condemned already, John iii. 18. He is cad in heaven and earth, by the law and gofpel, there is no relief for him abiding in this condition ; lay this xmder thy pillow, and (ay, * How can I fleep, and be a condemned man ? What if God Ihould take away my life this night? Alas r I never knew what it was to be enlightened, or wounded for fin ; I can commit fin, and play with fin, but I never knew what it was to be wounded for fin JI never knew what it was to be

zealous in a good caufe; OI confefs I have no faith at all.!' Beloved ! would you yield thi?, then were there fome hopes that you might get out of this condition and ftate; to have a fenfe of its want, to go to the Lord by prayer, and to afK hearty counfel of fome faithful minifter, are the firfl: fteps to obtain it. And to help a por^r wretch in this cafe, O you that are gracious, go your ways home, and pray for him : brethren, let us leave preaching and hearing, and all of us fall to praying and mourning: in truth, I condemn my own foul, becaufe I have not an heart to mourn for him; we reprove his fin, and condemn him of his fin; and we muft do fo: but where are the heart-blood petitions that we put up for fuch a one ? Where are * the tears that we make for the /lain of our people ?' You tender-hearted mothers, and j'ou tender-hearted wives, if your children or hufbands be ' in this woful cafe, O mourn for them, let your hearts break over them, and fay, * O wo is me for my children ! O wo is me for that poor hufband of mine !'

Ufe 2. Or Secondly, Hafl: thou gotten faith ? then labour to hulband this grace well, and to improve it for thy befi good.. It is a marvellous fhame, to fee thofe that are born to fair means, I mean the poor faints of God, that have a right and title to grace and Chrifl^, and yet to live at fuch an under-rate: I would have you to live above the world, for the Lord doth not grudge his people of comfort, but would have them live chearfully, and have firong

confolations, and mighty affurance of God's love ? Is there not caufe ? Why; faith, if it be right, will make the life of a Chrifii-an mofl: eafie mofl comfortable. Unfaithful fouls fink in their forro'As wpon eveiy occafion, but faith gives eafc to a mm in all his converfation : r. Becaufe faith hath a flcill, and a kind of flight to put over ,',11 cares to another; we take up the crofs, but faith hurles all the care on ChriO ; rii eaiie matter it is to lie under the burden,.

wheu

n^e N EW B I RT H.

when another bears all the weight of it. Look how it is with two ferry-men, the one hales his boat about the rtioar, and cannot get off, but tugs and pulls, and never puts her forth to the tide ; the other puts his boat upon the ftream, and fets up his fail, and then he may fit flill in his boat; and the wind will carry him whither he is to go: juft thus it is with a faithful foul, and an unbeliever; all the care of the faithful foul is to put himfelf upon the flream of God's providence, and to fet vip the fail of faith, and to take the gale of God's mercy and providence, and fo he goes on chear-fully, becaufe it is rmt he that carries him, but the Lord Jefus Chrift:: whereas every unfaithful foul tugs and pulls at the bufi-riefs, and can find neither eafe nor fucccfs: alas ! he thinks by his own wits and power to do what he would. 2. Becaufe faith fvveetens all other affliflions, even thofe that are mofl: hard and full of tedioufnefs; and howfoever it apprehends all troubles End affli(5tions, yet withal it apprehends the faithfulnefs of God, ordering all for our good: and that's the reafon why all our troubles are digefted comfortably, without any harflmefs at all: when the patient takes bitter pills, if they be well fugared they go down the eafier, and the bitternefs never troubles him : fo it is with faith, it takes away the harfhnefs of all inconveniencies, which are bitter [as] pills in themfelves, but they are fwectcncd and fugared over by the faithfulnefs of God, for the good of the foul; and therefore it goes on chearfully.

You will fay, if faith bring fuch eafe, how may a man that hath faith, improve it to have fuch comfort by it ? I anfwer, the rules are four:

I. Labour lo gain fome evidence to thy own foul, that thou haft a title to the pio-mife: the reafon why poor Chriftians go drooping, and overwhelmed with their fins and miferies, is, becaufe they fee not their title to mercy, nor their evidence of God's love ; To the iijord, and to the teJIimonicSy

Ifa. viii. 20. Take one evidence from the word, 'tis as good as a thoufand ; if thou haft but one promi(je for thee, thou haft all in truth, though all be not fo fully and clearly perceived.

2. Labour to fet an high price on the pro-mifes of God: one promife, and the fweet-nefs of God's mercy in Chrift is better than all the honours or riches in the world : prize thefeat this rate, and thoii canft not choofe but find eafe, and be contented therewith.

3. Labour to keep thy promifes ever at hand. What is it to me if I have a thing in the houfe, if I have it not at my need .' Ifa man ready to fwoon and die, fay, * I have as good cordial water as any in the world, but I know not where it is;' he may fwoon and die before he can find it: fo when mifery comes, and thy heart is furcharged, * O then fome promife, fome comfort to bear up a poor fainting, drooping foul, my troubles are many, and I cannot bear them :' Why, now Chrift and a promife would have done it; but thou haft thrown them in a corner, and they are not to be found : now for the Lord's fake let me intreat thee be wife for thy poor foul; there is many a fainting and anguifti fit and qualm comes over the heart of many a poor Chriftian ; perfecutions without, and for-rows and corruptions within ; therefore keep thy cordials about thee, and be fure that thou haft them within reach, take one, and bring another, and be refrelhed by a-nother, and go finging to thy grave, and to heaven for ever.

4. Labour to drink an hearty draught of the promife; beftow thyfelf upon the promife every hour, whcnfoever thou doft find the fit coming ; and this is the way to find comfort: Eat, 0 fritnds, and drink ye a' hundantly, 0 ivell-beloved, Cant. v. 1. The original is, in drinki^ig drink. Ye cannot be drunken with the Spirit, as you may with wine, drink abundantly; were dainties prepared, if an hunger-ftarved man comes

ln>

The NEW

jn, and takes only a bit and away, he muft needs go away an hungred: think of it fadly, you faithful faints of God ; you may come now and then, and take a fnatch of the pro-mife, and then comes fear, and temptation, and perfecution, and all quiet is gone again j it is your own fault, brethren, you come thirfty, and go away thirfty, you come dif-comforted, and fo you go away. Many times it thus befals us miniflers; when we preach of confolation, and when we pray, and confer, we think we are beyond all trouble; but by and by we are full of fears, and troubles, and forrows, becaufc we take not full contentment in the promife, we drink not a deep draught of it: of this take heed too; I. Of cavilling and quarrelling with carnal reafon. 2. Of attending to the parlies of Satan's temptations; if we liften to this chat, he will make us forget all our comfort.

CHAP. VII. The growing of the Soul vjith Chrljl.

HITHERTO of the firfl part of the foul's implantation ; to wit, of the putting of the foul intoGhrifl:: we are now come to the fecond, which is, the growing of the foul with Chrift. Thefe two take up the nature of ingrafting a finner into the flock Chrift: Jefus. Now this growing together is accompliflied by two means.

1. By an union of the foul with Chri/l:.

2. By a conveyance of fap or fweetnefs (or all the treafures of grace and happinefs) that is in Chrift to the foul.

1. Every believer is joined unto Chrift, and fo joined or knit, that he becomes one fpirit. I. He is joined, as a friend to a friend, as a father to a child, as an hufband to a wife, as a graft to a tree, as the foul to a body : fo is Chrift to a believer, I live, yet not /, but the Lord Jc/us livcth in me, Gal. ii, 2o. Hence the body of the faithful is called Chrift, I Cor. xii. 12. 2. So joined, that the believer comes to be one Spirit with Chrift ; this myftcry is great, and be-

N

BIRTH. %

yond the reach of that little light I enjoy: only I Ihall communicate what I conceive, in thefe three following conclufions. i. That the Spirit of God, the third perfon. in the Trinity, doth really accompany the vyhole word, but more efpecially the precious promifes of the gofpel. 2. The Spirit, accompanying the promife of grace and falvation, it doth therein, and thereby leave a fupernatural dint and power, a fpiritual. and over-powering virtue upon the foe.!, and thereby carries it, and brings it unto Chrift: it is not fo much any thing in the foul, as a fpiritual afTifting and moving, and working upon the foul, by virtue whereof It is moved and carried to the Lord Jefus^ Chrift. 3. The Spirit of grace in the promife working thus on the heart, it cauferh the heart to clofe with the promife, and with itfelf in the promife; and this is to he one Spirit. As it is with the moon (the philofopher obferves, that the ebbing and flowing of the fea, is by virtue of the moon) fhc flings her beams into the fea, and not being able to exhale as the fun doth, flie leaves them there, and goes away, and that draws them, and when they grow wet, they return back again ; now the fea ebbs and flows not from any principle in itfelf, but by vertue of the moon : fb the heart of a poor creature is like the water, unable to move towards heaven, but the Spirit of the Lord doth bring in its beams, and leaves a fupernatural virtue by them on the foul, and thereby draws it to itfelf.

Ufe r. Hence an nfe of inftru(51ion : this may fliew us that the fins of the faithful, are grievous to the blcfll'd Spirit; not only becaufe of mercies, bonds and engagements which the believer hath received, but becaufe a man is come fo near to Chrift and the Spirit, to be one Spirit with Chrift. Should a wife not only entci toin [receive] a whoremonger into the houfe, but alfo lodge him in the fame bed with her hufband, this were not to be endured : and wilt thou receive a company of bafelufts, and that in the

very

very face and fight of the Lord Jefus Ghrlft ? What ? lodge an unclean fpirit, with the clean Spirir of the Lord ! the holy Ghoft cannot endure this ; Let no filthy communication come out of your mouth, Eph. iv. 29. JVhat if there do ? (you may fay) What ? a Chriftlan and a liar ? a Chriftian and a fwearer ? 0 grieve not the holy Spirit of Cod, becaufe by it you are fealed unto the day of redemption, Eph. iv. 30. The good Spirit of the Lord hath fealed you imto redemption, and knit you unto himfelf, and will you rend yourfelves from him and grieve him ? O grieve not the holy Spirit! ' Ufe 2. For examination : If thy heart be therefore eflranged from fuch as walk ex-^6tly before Cod, becaufe they are humble and faithful, it is an ill fign ; when they r.re made one fpirit with Ghrift, wilt thou be of two fpirits with them ? I confefs a godly heart will have his fits and excurfi-ons now and then, but all this while this is poifon, and the foul of a godly man fees this, and is weary of it, and is marvelloufly burdened with it, and faith, * O vile wretch that I am, what would I have ? and what 13 he that I cannot love him ? Is it becaufe the good Spirit of the Lord is there ? (hall I relift the good Spirit of the Lord ? and jb commit the fin again ft the holy Ghoft ? away thou vile wretched heart, I will love liim :' thus the foul labours and ftrives for that exaftncfs, and would fain have that goodnefs which he fees in another.

2. As there is an xmion with Ghrift, fo there is a conveyance of all fpiritual grace from Ghrift, to all thofe that believe in him: if you would know the tenor of this covenant, and how Ghrift conveycth thefc fpiritual graces unto us, it difcovers itfelf in thefe particulars: i. There is fully enough in the Lord Jefus Ghrift for every faithful foul. 2. As there is enough in Ghrift, fo Ghrift doth fupply or communicate what-foever is moft fir. 3. As the Lord doth communicate what is fit, fo he doth pre-ferve what he doth bcftow and communi-

BIRTH.

cate. 4. As the Lord doth prefer\'e what he communicates, fo he quickens the grace that he now doth preferve. 5. As the Lord quickens what he preferves, fo he never leaves till he perfects what he quickens. 6. As the Lord perfefts what he quickens, fo in the end he crowns all the grace he hath perfected. And now may I read your feoffment to you, you poor faints of God, you live beggarly and bafe-ly here: oh, if you have a Saviour, you are made for ever ; it is that which will maintain you, not only Ghriftianly, but triumphantly ; what you want, Ghrift hath, and what is fit, Ghrift will beftow; if you cannot keep if, he will preferve it for you; if you be fluggifh, he will quicken it in you; what would you have more .' he will perfect what he quickens ; and laftly, he will crown what he perfefls, he will give you an immortal crown of glory for ever and ever.

Ufe. Hence we fee whither the faints of God fliould go to fetch fuccour and fupply of whatfoever grace they want, yea increafe and perfection of what they have already. Ghrift is made all in all to his fervants; why then, away to the Lord Jefus; he calls and invites, / counfel thee to buy of me eye-falve^ Rev. iii. 18. If thoubean accurfedman.buy of Ghrift juftification ; if thou be a polluted creature, buy of Ghrift fan6lification. With thee is the ivell-Jpring of life, faith David, and in thy light lue Jhall only fee light, Pfal. xxxvi. 9. It is not with us, but with thee; it is not in our heads, or hearts, or performances, 'tis only in Ghrift to be found, only from Ghrift to be fetched : I deny not but we fhould improve all means, and ufe all helps, but in the ufe of all, feek only to a Ghrift, with him is the well of life ; away to Ghrift ; wifdom, righteouf-nefs, etc. all is in him, and there we muft have them.

You will fay, < what are the means to obtain thefe graces from Ghrift V I anfwer, I. Eye the promife daily, and keep it with-

io

In view. 2. Yield thyfelf, and give way to the ftroke of the promife, and to the power of the Spirit: for inftance, imagine thy heart begins to be peftered with vain thoughts, or with a proud, haughty fpi

The NEW B IRTH. 91

I may live, though in mifei^ : fo it is with a poor believing foul; every man that hath committed fin, muft fuffer for fin, faith juftice ; the fentence is pafTed, Every man that believeth not, is condemned already^

rit, or fomebafe lufts and privy haunts of faith our Saviour, John iii. i8. Whatwould

heart, how would you be rid of thefe ? you muft not quarrel and contend, and be difcouraged ; no, but eye the promife, and hold faft thereupon, and fay, * Lord, thou haft promifed all grace unto thy fervants, take therefore this heart, and this mind, and thefe affections, and let thy Spirit frame them aright according to thine own good will: by that Spirit of wifdom. Lord, inform me ; by that Spirit of fandlification. Lord, cleanfe me from all my corruptions; by that Spirit of grace. Lord, quicken and enable me to the difcharge of every holy fervice: thus carry thyfelf, and convey thy foul by the power of the Spirit of the Lord, and thou fhalt find thy heart ftrengthened and fuccoured by the virtue thereof upon all occafions.

For conclufion, to dart this ufe deeper into your hearts; If every believer be joined with Chrift, and from Chrift there be a conveyance of all fpiritual graces unto e-very believer ; then sbove all labour for a Chrift in all things, never let thy heart be quieted, never let thy foul be contented until thou haft obtained Chrift. Take a male-faflor, on whom fentence is pafTed, and execution to be adminiftred, fuggefttohimhow to be rich, how to be honoured, or how to be pardoned, he will tell you, * Riches are good, and honours are good, but O pardon, or nothing:' ah, but then ftiould you fay, he muft leave all for a pardon; he will anfwer again, ' Take all, and give me a pardon, that I may live, though in poverty; that

you have now ? Thou fayeft thou wouldfl have a pardon, but w ouldft thou not have riches ? Alas! ' What is that to me, faith the foul, to be rich, and a reprobate ? honoured, and dam.ned ? let me,be pardoned, though impoveriflied ; let me be jufti-fied, though debafed, yea, though I never fee a good day.' "Why, then labour for a Chrift, for there is no other way under heaven ; get a broken heart, get a believing heart; but, O, above all, get a Chrift to juftify thee, get a Chrift to fave thee : if I could pray like an angel, could I hear and remember all the fermon, could I confec [or fpeak] as yet never man fpake, what iithat to me, if I have not a Chrift ? I may go down to hell for all that I have or do -yet take this along, and underftand me a-right, * Chrift is not only a Saviour of alf his, but he is the God of all grace ; as he is the God of all pardoning, fo he is the God of all purging and purifying unto the foul of each believer :' grace therefore is good ; and'duties are good; feek for all, we fhould do fo; perform all, we ought to do fo; but, oh, a Chrift, a Chrift, a Chrift, in all, above all, more than all. Thus I have fhewed the way to the Lord Jefus, I have fliew-ed you alfo how you may come to be implanted into the Lord Jefus; and now I leave you in the hands of a Saviour, in the bowels of a Redeemer j and I think I cannot leave you better.

Soli Deo Gloria.

FINIS,

MEDIA;

THE

MIDDLE THINGS.

In Reference to ♦

The Firfl and Lafl Things ;

OR, THE

Means, Duties, Ordinances,

Both Secret, Trivate, and TubUck ;

for Continuance, and increafe of a Godly life, once begun, till we

come to Heaven.

Wherein are difcovered many blefTed Mediums, or Duties, in their right Method, Manner, and Proceedings; that fo a Chriftian (the Spirit of Chrift afTifHng) may walk on in the holy Path, which leads from his New-Birth, to Everlajiing Lije.

Drawn, for the moft Part, out of the moft eminently pious and learned writings of our Native Praftical Divines : With the Author's own Additional.

Matth xii 50. Whofoever Shall do the will of my Father -who. is m Heaven, the Jams is

my brother, andjifter, and mother. "^

John xiii. 1.7. If ye 'knoxv thefe things, happy are ye if ye do them. John XV. 14. Ye are my friends, if ye do -whatfoever I command you.

w. ''''"■ ' I' In ^r-^^^^ ^'''^' '^°"' ^^^ '^"/^ '^'^'^^ -^^^'/^ ^^' commanded you, fay. We are unprofitablefervants, we have done that which was our duty to do.

THE

BELIEVERS PRIVILEGES-

CHAR I. SECT. I.

The Troem, or Entrance into the Book,

YO U have heard in my Firft Things the doftrine, precepts, and the pattern of a man in his Second or New Birth: now remains what follows all his life; and therein is confiderable,

I. His privileges. 2. His duties. I. His privileges (as he is now a believer in Chrift) are, Juftification, Reconciliation, Adoption, Sanftification, Gloriifi-cation.

Of thefe Tome of our worthies have written largely; and among the reli, that watchful foul-rouzlngjfoui-fearching Shepherd *: I (hall not therefore dwell on them, but fum what he hath delivered in thefe following fedlions.

SECT. n.

of the firjh privilege, viz. Jujiification.

THE firfl privilege which immediately follows our union with Chrift, is, Juftification ; which confifts in thefe particulars. Imputation of Chrifi's righteouf-nefs^ and remijfion of Jin.

To prevent erroneous mifconceits,which fpring from the confounding of things that differ, underftand, That a man may befaid to be juftified, either intentionally, or, virtually, or adlually; either in. God, or in Chrift, or in himfelf.

I. Intentionally in God, i. e. in God's purpofe and decree : this is from all eternity, but this decree and intention doth

not put any thing into an eftate of aftual being, but in the fulnefs of time.

2. Virtually in Chrift : and this is froni the day of Chrift's paflion, and in the virtue of his fatisfaftion ; yet this intendeth no more, but that fatisfaftion is made, and remifTion purchafed by the blood of Chrift.

3. AcTtually in himfelf: when amanhatb the pofleilion of Juftification, immediately after his Union with the Lord Jefus Chrift. Now this Juftification confidered, as it is a ftate of favour, a covenant-ftate with God, which a man at his firft believing is put into, is not reiterated, no more than a wife, after that firft entrance intO' the relation, is frequently made a wife ; yet, the particular a£ls of pardon, and imputation of Chrift's righteoufnefs, are continually by God communicated unto the believer. In this refpe(ft, this actual juftification, or particular afts of pardon,, hath its degrees of progrelTion : the beginning thereof is laid in our firft union and incorporation into Chrift; the con-fummation of it is not till the Judge at the latter day hath folemnly pronounced the fentence of final abfolution, and fo fet us in full poftelfion of entire remifti-on : between both thefe, there is a pro-greffive work of juftification, by the con-ftant agings of the Spirit, applying the blood of Chrift by the hand of faith> to the (^uiet and comfort of the foul: the

Slicpbcrd's.Sound Believer,

firft

q(y The BELIEVER'S

firft we may term, initial juftification, the fecond progrelfive, the laft, perfeftlve: the fecond is the fruit of the firft, and the preludial aflurance of the laft: the firft is wrought and fealed in the firft facrament, the fecond is wrought and fealed in the fecond facrament; and both thefe branches of facramental juftification are, to us, the pre-alfurance of that complemental and perfeftivc juftification, the fentence whereof putteth an end to all fears, changing our faith and hope into fruition and full poffeflion.

It hath been commonly faid by fome of our beft divines, That juftification is tranf-afted in our firft i^ion and incorporation into Chrirt ; at which time it is conceived, That the pardon of all fin is fealed to the believer at once. But I fear the mifun-derftanding of this point (not untrue in itfelf, if not miftaken and mifapprehendcd) hath laid the ground upon which fome build that unhappy ftrudurc, which turn-eth the grace of God into ivantonnefs ; who knoweth not that juftification, in the proper acceptation of the word, according to the fcripture phrafe, is, * The aft of a judge pronouncing a judicial fentence, wherein he abfolveth the perfon of a fin-ner from all fin and punilhment due to him for fin, and that for the alone righte-cufnefs of the furety Ghrift, freely imputed, and by faith received of him V And according to this, I fuppofe we ftiall not err from the truth, if we fay, i. That the main work of juftification, is even as yet to us future, viz. at the great and laft day of judgme'nt, when we IhaJl receive a final quietus eji and difclxarge, and when God ftiall wipe away all tears from our eyes: and yet, 1. 1'hat in our firfl union with Chrift, there is a work of juftification, viz. actual imputation of Chrift's riG,hteoufnefs, and adtual remifiion of what fin for the prcfent

PRIVILEGES.

the foul ftands guilty of, at that time when it is firft united to Ghrift. Idare notfay,that juftification, quatenus it comprehends imputation, and remifiion of fin, is one in-diviJual aft; or, that all fins paft, pre-fcnt, and to come are remitted to the believer at once; but this I fay. That in our firft union, all our fins, paft, and prcfent, are aftually pardoned; and this favour received, is a pledge of afturance. That in future alfo, by applying ourfelves to Chrift, we may and Ihall receive the for-givenefs of our daily fins, and that at the laft day we (hall at once be abfolvcd from all accufations and charges laid in againft us; and that juftification (befides thofe particular afts of pardon, and imputation of Chrift's righteoufnefs) doth connote a ftate that the fubjeft at his firft believing is put into, viz. * A ftate of grace, and favour, and reconciliation with God, for the imputed righteoufnefs of Chrift, M'ithout apoftacy from it either total or final.'

O glorious privilege ! efpecially in tTiefe refpefts :

1. By this a finner is righteous ; a wonder that may aftonilh angels, for a man accurfed and finfulin himfelf, to be at that very inftant blefled and righteous in another: our own duties, works, and reformation may make us at the beft but lefs finful, but this righteoufnefs makes a finner finlefs. t

2. By this a finner is righteous before the judgment-feat of God: // is God that ju/}ifics,ivhoJhall condemn? Rom. viii. ^X,

34. iNot chrift, he is our advocate ; not iin, for chrift was made fin for us ; not the law, for Chrift hath fulfilled the law for us ; not Satan, for God is his judge, and if he have acquitted us, what can the jaylor do ?

3. By this we have perfeft rightcouf-ncls: we are as pcrftftly righteous, as

f ^o.d rcaium. i.e. hs to his^i.illincrs, or being callid in 4ucftbn.

t ChriJ}

X Chr'tJ} the ri^htecus. Little children, let fie hath made an end of fin, and brought

no man deceive you, he that doth righteouj in aneverlafting righiccupiefs, Dan. ix. 24.

nefs is righteous, even as he is righteous. 6. By this we plesfe God more, than if

Indeed our own righteoufnefs, though it we had a perfedt righteoufnefs in our-

be the fruit of the Spirit of grace, is a felves: do not fay, ' This is a poor righ-

blotted, flained righteoufnefs, very imper teoufnefs, which is out of myfelf in ano-

fe£V, and very little; hut by this, the faith of David, Peter, and Paul, was not more precious than ours is, becaufe we have the fame righteoufnefs as they had : what

fincere foul but efteems of perfeft holinefs what is angelical righteoufnefs, when corn-more than of heaven itfelf? O confider, pai-ed to the righteoufnefs of God?' Tis

ther:' fuppofe it were in ourfelves, fucha righteoufnefs at beft would be nothing but man's righteoufnefs, but this is called. The righteoufnefs of God, 2 Cor. v. 2 i. Now

we have it, in the fenfe I now fpeak of, in the Lord Jefus.

4. By this we have continual righteoufnefs : do we complain becaufe we feel new fin, or old fins confefled, lamented, fub-dued, returning upon us again, and the fprings in the bottom filling our fouls a-gain, that we are weary of ourfelves i O but remember, this is not a ciftern, hut a foun-t.iin opened for us to xvafl} in, Zech. xiii. I. Jsjin abounds^fo grace, in this gift of righteoufnefs, abounds much more : the Lord hath changes of garment for us, Zech. iii. 4. by means whereof there (hall never enter into the Lord's heart one hard thought towards us, of calling us off, or of taking revenge upon any new occafion, or fall into fin, fo as for final defiru(5>ion.

5. By this we have eternal righteouf-nels, that never can be loft: if the Lord finould make us as perfe(ftly righteous as once Adam was, or as the angels in hea

but as a glow-worm before the fun; the fmell of Efau's garments (the robes of this righteoufnefs of the Son of God) are of fweeter odour than ours can be, or ever ftiall be.

7. By this we glorifie God exceedingly : Abraham believed, and gave ghry unto Cod, Rom. iv. 20.: So when we believe, we glorifie God, we advance his raercy

»and free grace, and triumph in it.

8. By this we have peace in our con-fciences : for Chrifi's blood is fprinkled on them, Heb. ix. 14. and that cools the burning torments of them : none of our duties can pacific confcience, but as they carry us hither to this righteoufnefs ; only if this rainbow appear over our heads, it is a certain fign of fair weather, and that there fhall be no more deluge of wrath to overwhelm us.

9. By this all miferies are removed: when our fins are pardoned, there is fome-

ven are, we might be in danger of lofing thing like ficknefs, fiiame and death, but

they are not; The inhabitant of Zion fhall not fay, I am fick : the people that dwell therein fhall be forgiven their ini~ quity, Ifa. xxxiii. 24. 'Tis no ficknefs in

this; but now the Lord hath put our righteoufnefs into a fafer hand, which never fliall be loft : Chrift hath obtained an eternal redemption for us, Heb. ix. 12.

\ Non formoM et intrw/ecn jiijfitia, fed rdativa, mn quoad quaiititali'ii Jed veritatcm, fit enim jiit'ua upplicatlo infih\t£ juftilix. Si aliter, oeque jifti efjemits ut Chrijlus, pojjlmiis alios Jhlvure ut Chrijins ; at non, juftit.a Chrijli fit nojirn, noil quoad uuiverfakm valon-m, fed partictilaiem tiectjjitatetn, et iinputatur nobis, mn ut caujis falvatioins, fed ut fu jeFfis falvai.dis ji'iiitia ■Chrifii efl vcre meritoriii, iiojlra autcm ex mera gratia, jtijiilia Cbrijii cJIfntjeHive inbacftva.nob:s t n-tnm comiiiuiticativa quoad vit tut em et efficacuim. i. e. " We are as perKilly righteous as Chrilt the rijjhtecus "] I ut, not by a forn^al and intrinficrightcoufnef':, but relative, not as to quantity, but verity, for tlicre is made a finite ap. plication of infinite righteoufnefs. If it were ctherwife, we would be as righteous as Chiill, we might f^vt o-thers as Clui'l ; but far from tiiat, for Chrift's righteoufnefs becomes ours, not as to univerfal ■ fficac), bit particular ncccdity, and it is imputed to us, not as caufes of falvation, but as (uhjccJts to he favcd, Ciiriit's rigbteoi.fru ft is iruly meritoiioui, but ours is of mere giacc ; the righteoufnefscf Chrjfl is liibjiilivtly inhirtiit, atid communicative to us, only as to its own virtue »ni efficacy upon us.

O «man*

ne BELIEVER'S TRIVILEGES.

a manner, nor forrow, nor afflidlion, if the venom, fting, andcurfe be taken away by pardon of fin, this is the bleffednefs of all believers. BleJJed is he ivhofe iniquity is forgiven, and ivhofe Jin is covered : blejjed is the man to luhom the Lord iniput-ethnot iniquityy Pf. xxxii. i, 2. Here's a bleffing pronounced ; what fliould we do but believe it, and rejoice in it i

SECT. III. Of the fecond privilege, viz. Reconciliation.

THE fecond privilege is Reconciliation : this I called the ftate or condition which a believer in his juftification , is put into; and ^re I confider it as a privilege, which in order of nature follows pardon of fin, as pardon of fin in order of nature follows imputation of Chrift's righteoufnefs; Being juftified by faith, we have peace with God, Rom. v. I. (/. £".) Chrifii's righteoufnefs being imputed, and our fins pardoned, we have peace with God; not only peace from God in our confcicnces, but peace with God in our reconcilement to him, and in his favour towards us ; in our imputation and pardon the Lord accounts us juft, in our reconciliation the Lord accounts us friends: indeed our meritorious reconciliation is by Chrift's death : as the king's fon, who procures his father's favour towards a malefafVor, who yet lies in cold irons and knows it not; and this is before aftual pardon, or adual being: but aftual and efficacious reconciliation, whereby we come to the fruition and pof-feflion of it, is, to my weak conception, after pardon of fin. Now this reconciliation confifts in two things: i. In our peace with God, whereby the Lord lays by all afls of hoftility againflus. 2. In the love and favour of God : he now loves us not only with a love of good-will, as in our election, but with a love of complacency and delight. O confider what a blef-fed Itate is this!

1. That God fhould be pacified with us after anger, after provocation by fin, after fuch wrath, which like fire hath con-fumed thoufand thoufands, and burnt down to the bottom of hell, and is now, and ever ftiall be burning upon them in hell.

2. That God fiiould be pacified wholly and throughly, that there fiiould be no confuming fury left for us to ht\ : Fury is not in me, faith God, Ila. xxvii. 4. In-deeds briar and thorns, /. e. obftinate fin-ners, that prick and cut him to the very heart by their impenitency, he will burn them together. God out of Chrifl: is a confuming fire, but in Chrifl he is Love, I John iv. 16. And though there may be fatherly frowns,chafiifements,reproofs and rods, though he may for a time hide his face, fliut out our prayers, defer to fulfil promifes, yet all thefe are out of love to us in fome fort, and we (hall fee it, and feel it fo in the latter end.

3.That the Lord fhould be pacified eternally, never to cafl^ us off again for any fins or miferies that we fall into: this is wonderful. Thofe whom men love, if their love be abufed, or if their friends be in affliftion, they many times forfake, but the Lord's love and favour is everlafiing : The mountains may depart, and the hills be removed, but my kindnefs fhall not depart from thee, neither fijall the covenant of my peace be removed, faith the Lord, that hath mercy on thee, Ifa. liv. 10, Nay, that which is fomething more, the abounding of our fin, is now the occafion of the abounding of his grace, Rom. v. 20. Our very wants and miferies, are the very objects and occafions of his bowels and tender mercies : O w^hat a privilege is this ! did the Lord ever fiiew mercy to the angels that finned ? Did not one fin caft them out of favour utterly ? and yet tiiat fo many thoufand thoufands of fins Ihould gu(h out of my heart, and thy heart that read-^ft:, againft the mercy, love and kindnefs

of

rhe BELIEVER'S

©f owr good God, and for all this he not be incenfed; thit the Lord who poured out all his anger upon his own Son for us, cannot now pour out, nay hath not one drop left, though he would, to pour out upon us for any»one of our fins! ftand amazed, ye angels, and all the hoft of heaven at this!

4. That the Lord fl^ould be thus pacified with enemies: a man may be ealily pacified with one that offends him but a little, but with an enemy that ftrikes at his life (as by every fin we do at the living God,) what can we fay to this ?

5. That he Ihould be pacified by fuch a wonderful way as the blood of JefusChrift: this is fuch a love, as one would think the infinite wifdom of a blefled God could have devifed no greater: it is enough to burft the heart with aftonifiiment and a-mazement, to think that the party offended, who therefore had no caufe to feek peace with us again, fhould find out fuch a way of peace as this: wo to the world that defpife this peace.

6. That being thus pacified, we may come into God's prefence with boldnefs at any time, and alk what we will; I wonder what he can deny us, if he love us: This is the confidence that ive have in him, That if we afk any thing according to his will, he heareih us, i John v. 14.

7. That all creatures fliould be at peace with us: Thou /halt he in league with the J}ones of the field, and the beafls of the field fio all be at peace with thee. Job v. 23. As when the captain of an army is pacified, none of the foldiersmufl hurt or flrike that man: fo no creature muft hurt us, nay all the creatures that feem our enemies, fhall be forced to do us good : 0 death, where is now thy fling ? 0 grave, where is thy victory ? iCor.jtv. 55. All our v'ants will make us pray the more, our forrows humble us the more, our temptations make us exercife our graces, ourfpi-riiual defertions make us long for heaven.

PRIVILEGES. 99

and to be with Chrift; not only Paul and Jpollcs, and the iJCorld, and life, but death itfelfis ours, to do us good: we may now fleep, and none fo all make us afraid. Job xi. 19. We fliall not be afraid of evil tidings, our hearts are fixed, trufling in the Lord, Pfal. cxii. 7.

SECT. IV. Of the third privilege, viz. Adoption. '" I "^ H E tliird privilege Is Adoption, wliich X in order of nature follows Reconciliation ; whereby the Lord accounts us fons, and gives us the fplrit and privilege of fons : Behold what manner of love the father hath heflowed upon us, that we floould be called the fons of God, I John iii. I. The Lord accounts us jufl in our Juftification, friends in our Reconciliation, fons in our Adoption: now this Adoption is either begun here in this life, or perfe6led in the world to come, when we fliall receive all the privileges of fons, not one excepted. For this latter Adoption, to wit. The redemption of our bodies, Rom. viii. 23. we wait; but of the former we fpeak, the manner of which is thus:

1. God loves Jefus Chrifl with an un-fpeakable love, as his only Son, and our elder brother.

2. Hence when we are in Chrifr his Son, he loves us with the fame love as he doth his Son.

3. Hence the Lord accounts us fons, having prede.flinated us unto the adoption cf children by Jefus Chrijl to himfelf, according to the good pleajure of his will, Eph. i. 5. O the excellency of this privilege ! it appears in thefe refpeds.

1. That the Lord fliould prize us as his fons: a man that hath fons, efleems them more than all his goods and fervants; fo the Lord efteems of the poorefl, unwor-thiefl believer, more than of all his houf-hold-ftuff, more than of heaven, earth, and all the glory of ir, more than of all the kings and great men in the world.

2. That the Lord fhould take care for

The BELIEVER'S TRIVILEGES.

VIS as For fons: in times of want we are ready to queftion, IVhat we /hall eat or drbik ? ' how fhall we live V Mat. vi. 31. O confider, are we the fons of God ? then he that feeds the ravens, and clothes the lillies, will provide for us; or fuppofe we continue in the want of temporal things, why the Lord is therein plotting our eternal good : No chajlening for the prefent Jeemeth joyous, but grievous : neverthelefs, (ifterivardit yieldeth the peaceable fruit of rightcoufncfs, unto them who are exercif-i-dthereby, Heh. xii. 11.

3. That the Lord fhould love us as his fons: fometimes we think that the Lord loves us not, beca^fefe we do not feel his love, or know his love; but do not we love our fons becaufe while they are young,they know not their fathers, or becaufe their lathers are fometimes out of fight, and have not them always in their arms ? Zion /'aid, 'The Lord hath Jorfaken me, and my Lord hath forgotten me : Can a woman forget her fucking child, that fje fhoidd not have compaffion on the fan of her womb P yea, they may forget, yet will I not forget 'thee, Ifa. xlix. 14, 15. 'Wt may think, becaufe we have fo man}' fins, or fo many afflictions, that therefore the Lord loves lis not; but judge we righteoufly ? Have our children no love from us, becaufe they ' are lick, and we keep them under a fpare diet? ' God knows our mold, and that we are but dull:' he hath freely chofen us to he his fons, and therefore, notwith-ilanding all our fins and fufferings, he joves us ftill: if he fees Ephraim bemoaning his fiubbornnefs, as luell as ficknefsy the Lord cries out, and cannot hold. Is Ephraim my dear fon P Is he a pleafant child P forftnce Ifpake again ft him, 1 do earneflly remember him fUll: therefore 7ny bowels are troubled for him ; I will

furely have mercy upon him^faith I he Lordy Jer. xxxi.20.

4. That the Lord fliould make us heirs and co-heirs with Chrift, Rom.viii. 17. Sons by nature are not always heirs, but all fons by Adoption ^re; we are heirs i. Of the viftble world, i Cor. iii. 22. 2. GJ the other world, i Pet. i. 4. 3. Of all the promifes, Heb. vi. 17. And herein Jehovah himfelf comes to be our inheritance and portion for ever : O that fuch veflels of wrath, fire-brands of hell by nature, fliould thus become the children of God by grace, and heirs of heaven !

5. That the Lord fliould give us the fpirit of fons. The fpirit of adoption, whereby we cry Abba Father, The fpirit of af-fiirance, witneffmg with our fpirit, that we are the children of God, Ro. viii. 15, i 6. It doth not only witnefs to our fpirit s,h\i\. with our fpirits, i. e. with our renewed confciences, thus, ' All believers are fons, * but I am a believer, therefore I am a fon :' herein the Spirit bears witnefs with us in every parr, premifes, and conclufion; only it tefiifies more clearly, certainly, comfortably, fweetly, ravilhing the foul with unfpeakable joy, and peace, in the conclufion : fometimes indeed it may be fuf-pended, and fometimes we may not hear it; or if we do, we may objedl againfl it, through the unbelief in part remaining in us; yet f *if we want it in the witnefs and comfort of it, we have it in the holi-nefs of it:' hence it is called. The holy Spirit of Cod, whereby we are fealed unta the day of redemption, Eph. iv. 30.

SECT. V.

Of the fourth privilege, viz, SaJi^ification,

THE fourth privilege is Sandlirication, which in order of natiue follows a-doption . no fooner are we fons, but we receive the image of our heavenly Father in

i ^uando aBus intermittilur, habitui not amittitur, i. e. When the aft is difcoutinucd, the habit is not loft.

^ Sane-

The BELIEVER'S TRIVILEGES,

loi

Sanft'ification ; The manner of it is thus: The excellency of this privilege appears I. The Spirit works in us a principle of in thefe particulars :

This is our glory, and beauty, even

fpirituallife : thefcripture fornetimes calls it zfted, I John iii. 9. fornetimes a fpring, or fountain, John iv. 14. fornetimes the life of Chrifty 2 Cor. iv. 10, 11. becaufe it is conveyed unto us by the Spirit of Chrift, by means of our infeparable union with Chrifl. What name foever we give it, we may conceive it to be a new faculty added unto thole which are in men by nature, but an improvement of thofe abilities to work fpiritually, as they did naturally before regeneration. Hence it is that a regenerate man in fcripture, is faid To walk afterfhe Spirit, Rom. viii. i. To be led by the Spirit, To walk in the Spirit. Gal. v. 18. 25.

2.'From this fountain fpring all thofe habits of fpiritual grace, which are feveral-]y diftingui(hed by the names of Faith, Hope, Love, &c. although to fpeak properly, they are but the diverllfications of that fpiritual principle within us, diftin-gui(hed by thefe names.

From thefe habits of grace abiding in us, ordinarily proceed fpiritual motions and operations according to thofe habits. And as it is with natural habits, fo it is with fpiritual, they are much increafed and ftrengthened by their motions, operations, 3. e. by the ufc andexercife of them, and are as much weakened by difufe, and ne-gle6l of fuch an exercife. I deny not but for all this, there is within us a woful, finful nature, crofs and contrary unto holinefs, and leading us daily into captivity: yet here's our privilege, even Sanftification in part; furely the Lord hath given us another nature, a new nature: there is fome-thing elfe within us, which makes usv/ref-tle againft lin, and ihall in time prevail o-ver all fin: Ahrulfed reedfhall he not break, andfmoaking fta'x fhall he not quench, till he fend forth judgment unto vi6iory, Mat. Xii. 20.

glorification begun : what greater glory than to be like unto God ? We are changed into the fame image, from glory to glory^ 2 Cor. iii. 18. Every degree of grace is glory, and the perfe£lion of glory in heaven, confifis chiefly in the perfection of grace.

This will give us abundance of fweet peace. For whence come troubles, and doubts of God's favour and love .-* Is it not fome guile, or decay here .■' Is it not fome boldnefs to fin .•' Is it not our fe-cret dalliance with fome known fin, con' tinued in with fecret impenitency ? On the other fide, what was Paul's rejoicing ? Hezekiah's peace ? The one cried. That in all fincerity and fimplicity he had his converjation among ft men; the oiher, Lord, rememberf I have walked before thee uprightly ; not that this was the ground of their peace, for that is only free grace in Chrifl, but the means of their peace, 2 Cor. i. 12. Ifa. xxxviii. 2, 3. That is a curfed peace, that is kept by looking to Chriif, and yet loving our lulls.

3. This will make us fit for God's ufe : a filthy unclean velTel is good for nothing, till cleanfed; a man mufi firfi purge him-felf, and then he fhall be a veffel unto honour, fari6iified, and meet for the maf}er's ufe, and prepared unto every good work, 2 Tim. ii. 21.

By this we have a fweet and comfortable evidence of our juftification : nor is this a running upon the covenant of works: Is not Sanftification (the writing of the law in our hearts) a privilege of the covenant of grace, as well as juUification ? and can the evidencing of one privilege by a-nother, be a running upon the covenant of works? O confider, how many evangelical promifes are made to pei !bns inverted wiih fuch and fuch graces ! as^ of Poverty, Mourning, Meekatls,. etc.

Matti;.

Matth. V. 3, 4, 5, 6. and to what end? but that every one may take, and be aflured of his portion manifefted particularly therein ? furely none are jiiflified, but they arc fanfViHed ; or if not fanftified, they are not juftiiied.

SECT. VI. Of the fifth Privilege, viz. Clorificathn.

TH E fifth privilege, is, glorification, which is the laft, in execution, of God's eternal purpofe towards all his beloved and choftn ones: and hereby are we

IE S in General,

made partakers of thofe endlcfs and unuttC' rable joys, which neither eye hath /ecu, nor ear hath heard, nor the heart of man cott' ceived'. but of this you have feveral fer-mons in my La ft Things, enough to chear up all thofe prcciovis hearts that have any title to, or intereft in the Lord Jefus Chrilh my meaning therefore, is, to pafs by thofe privileges, and, Secondly, to come to the Duties, which gracious fpirits, in all faithful and thankful obedience unto him that hath called them, are ready to fall upon.

CHAP. II.

SECT. I.

Of the Equity of Duties.

NO fooner is the foul tranflated info the ftate of grace, and crowned with thofe glorious privileges, but immediately it cries out, ' O Lord, what (hall I now

Of DUTIES In General.

ofChrift, and P^exu forth the praifes of him ivho hath called them ? Dearly belovedy (faith the apoAle) / befeechyou, as (Iran-gers and pilg7'ims, abjiain now from fief}-ly lujls, which war againj} the foul : having your converfation honefl among . the Gentiles, that whereas they fpeak again/}

do for thee ? how ft^all I now live to thee ?' you as evil doers, they may by your good

Good reafon, the foul fnould now give up herfelf to Chrifl:, for flie knows, flieisnot her own, but Chrift's. Can there be fuch an heart in any ChrifHan, as now to cafl: off duty, and continue in fin, becaufe fo much grace hath abounded? O no ! The love of Chrijl conftraineth us ; (faith the a-poftle) becaufe we thus judge, that he died for all, that they who live, fijould not henceforth live unto themfelves, but unto him who died for them, and rofe again.

works which they flyall behold, glorifie Cod in the day of v'tfitation. But W'hat duties mull: they fall on ? i. Submityourfelves to every ordinance of man for the Lord's fake. 2. Honour all men. 3. Love the brotherhood. 4. Fear God. 5. Honour the king. 6. Suffer wrongs, i Pet. ii. 11, 12, 13, 17, 19. You have herein Chrift for example, and you mull; do all forChrift's fake ; or, if thefe duties will not contain all, Za-chary tells us, that beino delivered out

2 Cor. V. 14, 15. There is a principle of of the hands of our enemies, we muj} fcrve

love now in the hearts of believers, and this love of Chrift conftrains them to live to Chrift, Te are now a chofen generation, a royal prieflhood, a holy nation^ a peculiar people, that ye fl^ould floew forth the praifcs of Chrijl, who hath called you out ofdarkncfs into his marvellous light, i Pet. ii. 9. What bleffed titles are thefe ? and to what end ? but that they who are fo eno-bled by Chrift, may now adorn the gofpel fure.

hitn without fear, in holinefs, (in all the duties of the firft table) and righteoujnefs, (in all the duties of the fecond table) all the days of our life, Luke i. 74, 75. Indeed, how can we love Chrift, and negle(ft duty to Chrilt ? If you love jne, faith Chrift, keep n?y commandments, Jolin xiv. 15. the love of Chrift will conftrain us to embrace his commandments, as amoft precious trea-

* I hope affuredly, that the God of

grace

ofDvrrEs

grace and mercy will keep, by his power to falvation, all thofe perfons he doth deliver ; and that he will fow the feeds of grace in their hearts, that they may not fin prefumingly. And I hope alfo, God will meet with fuch as are difturbers of the truth of Chrift, and peace of thegofpel, by (heir bafe and vile converfations: and I fhall recommend to them the reading of the epiftle of Jude, where they may fee the fearful wrath of God upon fuch perfons as abufe the grace of God to ^m. O let not the love of Chrifl: thus manifefted, be fo bafely requited at your hands, feeing the Lord hath fo freely loved you, and given Jure to the Almighty, that thou art righte-

tn General, 103

Chrift, and therefore ftands ready to fpeak forth the praife of the glory of his grace, that hath fo freely faved him, it muft needs be an acceptable fervice to God in Chrift.

SECT. II.

Of the Infufficiency of Duties.

BUT alas, what are thefe duties to my Lord ? Or what are thefe duties in themfelves ?

I. All the duties of man, they are nothing at all unto God : Can a man be profitable unto God, as he that is ivife may be profitable unto him/elf? Is it any plea-

Chrifl: to you, that you might be to the praife of the glory of his grace, in agodly chriftian converfation, whereunto you are ordained *. For you are Cod's workman-Jhip, faith the apoflle, created in ChriJ} Je-fus unto good ivorks, which God hath before ordained^ that you fioould walk in thtm^ Eph. ii. ID. And I befeech you always to remember, that you cannot anfwer the free love of God towards you any other v,'ay,but by fhewing it in a fruitful converfation in the world ; confidcring/^i^^ one end of your

Or is it gain to him, that thou makeft thy ways perfect r'Job. xxii. 2. 3. If thou be righteous, what givefi thou him ? or what receiveth he from thine hand P Job XXXV. J. 0 my foul, thou haflfaid unto the Lord, Thou art my Lord, Pfal. xvi. 2. And what then ? what recompence to God for this propriety ? Nay, David is here non-plufs'd,/)fy goodnefs extendeth not to thee. All the fervices of men and angels, though they run parallel with the longell: lines of e-ternity, are an infufficient recompence for

redemption, that Chrift, who gave himfelf my foul's deliverance : When we have done

for you, might redeem you from all iniquity, and purify you unto himjelf, a peculiar people, zealous of good works,'Tit. ii. 14.' Here's good equity for duties : the foul cannot confider her deliverance by the blood of Chrift, and by the fpirit of Chrift, but Ihe cries, What fimll I render unto the Lord, for all his benefits towards me P I will take the cup of falvation, and call upon the name of the Lord: I will pay my vows unto the Lord,now in theprefence of all his people : 0 Lord, truly I am thy fervant, I am thy fervant, and the fon of thy handmaid ; thou hafl loofed my bonds. For a man that hath a touch of the loving-kindnefs of

all we can, fiill we mufi fay. We are unprofitable fervants, Luke xvii. 10,

2. All the duties of man, as they are done by man, are, in that refpefl, finful. AVhat is duty, but man's tye to that which is due ? or, if we follow the Latins, what is duty, but obedience commanded by God, to be performed by man ? Now wherein any thing is to be done as of man, therein is fome mixture of fin : All our righte-oupnefies is as filthy rags,as a menjlrous cloth, Ifa. Ixiv. 6. How ? All our righteoujnejfes ? Is it true, whilft a believer's heart is over-caft with grofs vapours, and is more than ordinarily dull in hearing, whilft it fties

* An ingenuous conftrtion of Dr. Crifp. an open adverfary of good works : fyme ti.atcxtollhim, may do well t.-> remember it. Ste Dr. Crifp's Afluiauce of Faitli.

low

\o\!r and llow in praying, and is fomewhat ftiff, and untoward in farting above mea-fure, fuch righteoufnefs goes ufually for fin : but if a foul gets under full fail ; if it be filled with a ftiffgale of the Spirit of Chrift ; /if floods of meltings flow from it, if it cry mightily, be fwift to hear, be greedy in fuckingr in divine truths, and be fomewhat exacSi in obferving pra^lical righteous means, to mourn, and pray fervently, being helped by the Spirit herein : are fuch prayers, mournings and other divine exercifes in any fort finful ? yes, as there is fome mixture of man's infirmity in them -.and in our beft duties there is fome fuch mixture; for all our righte^fneffes is as filthy rags, as menfirous cloths. I know who hath faid it, and yet I know not wherein to contradict it: * Chrirtians may difl;ingui(h between that which is the Spirit's, in works after renovation, and the whole work after they have done it: now although the motions and affifliance of the Spirit be pure, holy, and without fcum in the fpring, to wit, in itfelf; yet, by that time thefe motions and affirtance have pafled through the channels of their hearts, and have been mixed with their manifold corruptions in doing, even the whole work thereby becomes polluted t'. ^Vith him agreeth one truly orthodox; faying, ' Albeit our good works are perfect in refpe£l of the Spirit,' from whom they firrt flow, yet are they polluted, when they pafs from us, becaufe they run through our corrupted hearts and wills, as fair water runs through a dirty channel X\ If this be fo,that our beft recom-pence to Chrifl:, for his loves, be unprofitable to him, and finful, as done by man ; what fliall I fay? how muft I carry, faith the foul, to my Redeemer ?

Of DVT IE S in Gcmrol

SECT. III.

Of the Healing of Duties.

I Dare not difobey ; tho'all the duties in the world are infufficientto recompenfe thofe bowels of God's mercies in Chrifl, I mufl not therefore caft away duties. It is true, I cannot but fin in all I do, mybefl: duties (nakedly and barely confidered in themfelves) are tainted, poifoned, and mingled with fin * : But will it follow, that, becaufe I cannot be more clean, therefore I mufl be more filthy than needs? Nay, O my foul, if thou art married to that bridegroom Chrifl, duties and all things elfe are clean to thee ; * The whole filth and dung of our works, through faith in Chrifl, is extradled by Chrifl, and he pre-fenting the fame purged by himfelf alone, they are accepted with God :' In this re-fpe£V there is an healing of duties, if we be in Chrifl. Certainly, that fruit which Cometh from a root of faith, mufl needs be good fruit; I believe, therefore Ifpeaky faith the Pfalmifl, Pfalm cxvi. lo. O my foul, canfl thou fay thus ? I believe, therefore I pray ; I believe, therefore I fan6>ify the Lord's day; I believe, therefore I do all duties of obedience : thy obedience then is the fruit of paradife, for it grows on the very tree of life. Chrifl is The Sun of riphteoufnefs that arifeth with healing in h^s -wings, Mai. iv. 2. Chrifl is that fun, that by his heat of love extra61-s all the filth of fin out of thy duties performed ; and fo thy duties are healed, and the fpiri-tual part of them being prefcnted by the interceflion of Chrifl, and the carnal defe(f^s covered by the righteoufnefs of Chrifl, in whom the Father is always well pleafed.

^. I. Of the Manner of healing our Duties.

NOW the manner, O my foul, ho^r Chrifl heals our duties, it is t>jus:

t Dr. Crifpin \<^% fcrmon on Philip, iii- «• A known aJvcrfavy to the pure do£\niie ofduiies. \ Tukc's high-way to htavcn. • Dr. Crilp in his lamon m. Tialip. iv. 3.

I. He

Of DU T IE S in General

1. He takes our perfons, and carries them into God the Father, hi a moft un-perceivable way to us; he knows, that if our perfons be not firft accepted, our duties cannot be accepted : Love me, and love my duty; hate me, and hate my duty. It is true, that in the covenant of works, God fir A accepted of the work, and then of the perfon ; but in the covenant of grace, God ^Irfl: accepts of the perfon, and then of the work : now therefore, that our works (our duties) may be accepted, Chrifl; Jefus our great High Prieft firil tnkes our perfons, and carries thsm into the prefence of God the Father. This was plainly fhadcwed out to us by that of the high Prieft, who went into the holy of holiej}, with the tmmes of all the tribes upon his breaft^ Exod. xxviii. 29.

2. As Chrift takes our perfons, and carries them in to God the Father : fo, when we perform duty, he obferves what evil or failing there is in that duty, and draws it out before he prefents it to God the Father : as a child that would prefent his father with a pone, he goes into the garden, and gathers flowers and weeds together ; but coming to his mother, fhe p5cks out the weeds, and binds up the flowers by themfelves, and fo it is prefented to the father. Thus we go to duty, and we gather [as it were] weeds and flowers together, [i. e. fin and duty] but Chrift comes, and picks out the weeds, [or fin] and fo prefents nothing but flowers [or pure duty] to God the Father : Who may abide the day of his coming (faid the prophet of Chrifl:, Mai. iii. 2, 3, 4.) and who fJmll fland when he appear eth P for he is like a refiner's fire, and like fuller's foap : and he jhallfit as a refiner and purifier of fil-ver, and Jhallpurifie the fons of Levi, and purge them as gold and filver, that they may offer unto the Lord an offering in righ-te-MfneJs ; then fljall the offerings of Judah and Jertfatem he pleafant unto the Lord-. Mark, Then Jhall their offerings be pleafant:

105

Then ? when ? when he had purged their facrifices and their offerings. Thus it was in the days of his flelh, and much more now.

3. As Chrift takes away the iniquity of our holy things, fo he obferves what good there is in any of our duties, [not that there can be any good in them, until his own Spirit work it; but, after he hath done fo, he obferveth what good there is in thefe duties] and with that he mingles his own prayers, interceffions, and inc^nfe, [and he had much need, becaufe tho' the good put into thefe duties by hirnfelf was at firft pure, as being derived from the Fountain of purity,yet thefe duties have contradled a fin-ful mixture of imperfedlion, by running through the channel of corrupt nature, that is to fay, by our manner of performing them] and prefents all as one work mingled together unto God the Father : And another angel (viz. the angel of the cove-riSnt) came and flood at the altar, having a golden confer, and there was given to him much Incenfe, that he Jhould offer it with the prayers of all faints upon the golden altar, which was before the throne : and the fmoak of the incenfe which came with the prayers of the faints, afcended up before God, out of the angels hand, Rev. viii. 3,4.

§.2. The Soul's ^eries in this Cafe. ^lefi, I. T F this be fo, O my foul, what X. is thy cafe ? Are not moft of thy duties performed with many failings, infirmities, hardnefs of heart, ftraitnefs of fpirit, diftra£ling thoughts ? and is there any healing for fuch a duty as this ?

Anfw. O yes! For, i. In every duty we perform, there are two things; there is the facrifice, and there is the obedience in offering of the facrifice ; the faci ifice may be imperfect, and yet our obedience in offering the facrifice may be perfeiH: with golpel perfeflion. 2. God deals with our duties as with our perfons ; though he tind a great deal of ungodlinefs in them, yet he P im-

imputes his righteoufnefs unto them, and fo he juftifies our duties, which, in our eyes, are moft ungodly. This indeed is a wonder ; did we ever hear or read of any feal, that, when it was fet upon the wax, would change the wax into its own mettal ? Or, did we ever hear or read of any ftamp, that being fet upon brafs, it would change the brafs into fllver ; or, being fet upon filver, it woxald change the filver into gold ? O, but when Chrifl: comes unto a duty, and fets his own ftamp, and his own righteoufnefs upon a duty, that which v/as brafs before, *. e. full of failings and much unrighteoiifnefs, he changes it into filver, into gold : he only hath the philofopher's Hone (as I may foTpeak) and all that Chrift toucheth, it prefently turneth into gold ; [that is,] he turns all our duties into golden duties, and fo prefents them unto the Father.

^{er. 2. ' Buthowfhould I know that Chrirt thus takes my duties and heals them, and mingles theni with his own incenfe, and carries them in unto God the Father ?'

Anf-w. Confider, didft thou ever find a fpiritual fire come down (as it were) upon thy heart in duty, or after duty ? In the time of the Old Teftament, if they offered up a facrifice, and a material fire came down from heaven, and burnt up the fa-crifices to alhes, it was a certain teftimony that the facrifice was accepted : now in the times of the gofpel, we muft not expefl material fire to come down upon our duties : but hath the Lord at any time caufed an inward and fpiritual fire to fall down upon thy heart, warming thy fpirit in duty ? there the Lord fpeaks thus much to thee, That thy facrifice is turned into alhes, and it is accepted by Jefus Chrifl:.

j^ver. 3. * O but whence comes this fire now in thtfe gofpel times V

Anfvj. It ilfues from the blood and in-tercelfions ofChrift cur great High Prieft i it is the efficacy of his blood, and power of his glorious intercelfion, that when thou

IKS in General.

feeleft any good in duties, doth that very inftant prevail with God the Father for what thou feeleft : Say then, * Do I now in this ordinance, or in this duty, feel my heart warmed, or favingly affefted ? O I fee, I am bound to believe, that the Lord Jefus who fits in glory at the right hand of God, now, now he remembers me a poor worm on earth ; now I feel the fruit of his death, and interceflion in heaven ; now I feel his fpirit, power, grace, comfort, prefence, fweetnefs; now I tafte, I drink, I enjoy, and am abundantly fatisfied with his rivers of pleafures: and if this prefence ofChrift be fo fweet, what is himfclf then ?' O my foul, if ever thou doll thus relifh the blood and Spirit of Chrift upon thy fpirit in duties, go thy way, and give glory to God.

SECT. IV.

No rejiing in Duties.

AND yet be warj^ O my foul: it was Luther's laying, * Take heed not only of thy fins, but alfo of thy good duties;' they are apt (by reafon of our corruption) to bring men into themfelves, and this is very dangerous. Certainly a man may not only exclude Chrift from his foul by grofs fins, but by felf-confidence; Tou are they ivho ju/tifie yourfelves, faid Chrift, to the pharifees, Luke xvi. 15. Take a profane man, what makes him drink, fwear, cozen, game, whore ? Is there no God to punifh ? Is there no hell hot enough to torment ? Are there no plagues to confound him ? Yes : "VVhy fins he then ? Oh ! he prays to God for forgivenefs; he forrows and repents in fecret (as he faith) and this bears him out in his lewd pranks. Take a moral man, he knows he hath his failings, and his fins, as the beft have, and is overtaken fometimes as the beft are; why dotii he not remove thefe fins then ? \V"hy is he not more humbled under his fins ? the reafon is, he conftantly obferves evening and morning prayer, and then he craves for-

give^

givenefs for failings, by which coiirfe he thy fins can be quenched by all thefe duties*

hopes to make his peace with God : and nor by any of thefe forrows or tears, f hence he finncth without fear, and rifeth It was Auftin's faying, though it founds

out of his fall into fin without forrow; he har/h, * That repentance damns more thaa

maintains his fins by his duties. Take fin;' meaning, that thoufands did peridi

a profeflTor, fuch a one as may be exceed by refting therein : It is not digging with-

ingly troubled about his fins, as endeavours in ourfelves, for power to leave fin, to be

very much after mourning, repenting, re more holy, and humble, and religious, and

forming, and others commend him for a diligent Chrifiian ; E>o you not Tee how he mourns, and weeps, and prays ? and now the wind Is over, the tcrapefl down, and there is a great calm in iiis foul, how comes he to this quiet ? Oh ! his a.riidH-ons were enlarged, he hath reached fo high, as to a very proportion of repentance, and tears, and forrow, and fafting, etc. rnd this hath given him eafe, this hath taken a-way the burden, and laid his foul at reft; O poor foul, is this all the remedy lo rid thee of the fling and guilt of fin ? Haft thou no more pantings, but only after bit- 4ie3, if he never found it a hard raacter to

confcientious, and fo to think to vvork out ourfelves in time out of this ftatc: the words which the prophet putjnto Ifrael's mouth, if they would iruly turn unto God, were thefe, AJhur JhcAlmt fave us, iveiui/l ■>:ot ride upon korfts, Hof xiv. 3. q. d. We v/ili truT: no more to thefe outwird means, we will not fave ourfelves by our graces, or abilities.

* But how fhall any man know thathe refts in his duties ?'

I anfwer by thefe figns folIovv^ing:f:. It is a fign that a man refis in his du-

tcrnefs, heavinefs, mourning, melting, extraordinary enlargements ? Why then, let me tell thee, all thy righteoufnefs, though it were more perfedl than it is, is but as a filthy rail, If^' l^iv- ^- Gouldft thou weep thy heart out, fiiould thy heart melt like

come out of his dutlk:;s: examine, if thou never yet faweft, if thou canft not tell the time when thou didft reft in duties, and then didft groan to be delivered from thefe intunglements, thou haft juft caufe to fear. 2. It is a fign that a man refts in duties.

wax, diflblve into water: * Gouldft thou ifhe exceedingly prize the bare performance

defire and pray till heaven and earth (hook, till thou hadft worn thy tongue to the flumps : couldft thou faft till thy flcin and bones cleave together; couldft thou pro-mife and purpofe with full refolution to be better; couldft thou reform thy heart, head, life, tongue, fomCy nay, all fins; couldft thou live like an angel, ftiine like a fun, walk up and down the world like a diftref-fed pilgrim; couldft thou die ten thoufand deaths, lie at the fire-back in hell fo many millions of years as there be piles of grafs on the earth, or fands on the fea-ftiore, or ftars in heaven, or motes in the fun ; I tell

of duties; thofe duties that carry thee out of thyfelf unto Chrift, make thee to prize Chrift: now tell me, doft thou glory in thyfelf? Doft thou fay,' Now I am fome-body ? I was before ignorant, forgetful, hard-hearted, but now I underftand better, now I can forrow for my fins, I can pray with fome life, now I have done very well.* Alas poor foul! if thou refteft here, if thou thus inhanceft the price of duties, that thou beginneft to dote on them, then do I pronounce from God, * That thou doft reft in duties:' Thefe things, faith Paul, I accounted gain (i. e. before his converlion)

thee, not one fpark of God's wrath againft but now 1 account them lofs, Phil. iii. 8. This

f Shepherd's Sincere Convert.

P2

IS

is the rea(bn why a child of God commonly after his prayers doubts much of God's love towards him; whereas another man that falls ftiort of him, never fo much as queftions his eflate : the firft feeth much rottenn^fsand vilenefsinhisbeftduties, and fo adjudgeth meanly of himfeH; but the other is ignorant of any fuch vilenefs, and therefore he prizeth and efleems highly of them,

3. It is a fign that a man refls in his duties, if he never came to be fenfible of their poverty, and utter emptinefs of any good in them. Didft thou never feel thyfelf in this manner ? ' Oh I am as ignorant as a-ny beafl-, as vile a^any devil; what a neft

' and litter of fin and rebellion works in my heart ? I once thought, at leaf}, my heart

- and dcfires were good, but now I feel no fpiritual life; O dead heart, I am the poor-elt, vileft, bafefl and blindeft creature that ever lived !' If thou never feeleft thyfelf thus, thou never cameft out of thy duties.

4. It is a fign that a man refts in his duties, if he gain no evangelical righteoufnefs by duties, /. e. if he prize not, defire not, delight not in union with the Lord Jefus Chrift; hence a child of God aflcs himfelf after fermon, after prayer, aftcrfacrament, * What have I gained of Chrift ? Have I got more knowledge of Chrift ? more admiring of the Lord Jcfus Chrift ?' On the contrary, a carnal heart, that refts in his duties, alketh only, * What have I done ?' / thank Cod, faid the pharifee, / am not as other men are ; I fnfi twice in the week. J give tythes of all that IpoJJefs, Luke xviii. IX, 12. So M pray, and hear, and reform, and forrow for fin, therefore I think verily I (hall be faved ?' No fuch matter; let a man have a bucket of gold, doth he think to get water, becaufc he hath a bucket; no, nor he muft let it down into the well, and draw up water with it: fo muft thou let down all thy duties into the Lord Jefus Chrift, and draw life, and light from his ful-refs, otherwife, though thy duties be golden duties, thouftialt perifli without Chrift.

in General.

SECT. V. Of the Ufe and End of Duties.

AND canft thou not, O my foul, be faved by thy duties? to what end ftiouldeft thou pray, or hear, or forrow, or repent, or meditate, or examine, or confer ? I anfwer, There are many ends and purpofes, for which Chriftians may, and mi!ft perform duties.

1. Thar herein, and hereby, they may exprefs their obedience to God's will: Be-joice evermore, pray without ceajing, in every thing give thanks, for this is the will of Cod in Chrijl Jefus concerning you, faith the apoftle, i Theft", v. 16, 17,

18. And this was the ground of David's inference. Thou haft commanded us to keep thy precepts diligently : and what then i 0 that my ways were directed to keep thy Jlat'utes, Pial. cxix. 4, 5.

2. That God the Father of our Lord Jefus Chrift may be honoured by the performance of thefe duties: Herein is jny Father glorified, that you bear much fruity John XV. 8. And as the apoftle, Te are a chojen generation, a royal priefi-hood, an holy nation, a peculiar people, that ye fijould Poew forth the praifes of him who hath called you out of darknefs into his marvellous light; I Pet. ii. 9. Abraham believed, and gave God glory : fo we ftiould pray, and meditate, and hear, and all fhould tend to the glory of God. Indeed, hypocrites aims are at other ends, by giving ahns, and praying, and fafting, that they may have glory of men : That they may be feen of men : that they may appear unto meny Matth. vi. 2, 5, 16. But the child of God aims at the glory of God. I confcfs 'tis God's grace to account of man's duty as his glory, feting it is fo deftifblve.

q. That duties may be as evidences of God's everlafting love to them who are in Chrift Jefus: They cannot fave, but they let the foul into Chrift, and follow, and accompany fuch a man as ftiall be faved. * We hear of fome that boaftof joys, feel-

ing, gifts, fpirit, and grace ; f but if they walk in the commifTion of any one fin, or in the omiflion of any one known duty, or in the flovenly ill-favoured performance of duties, they can have no a durante (fay what they pleafe) without flattering of

Of DV TIE S in General. 109

poftle, having promlfts of the life thai now is, and of that -which is to come, I Tim. iv. 8. There are many promifes fcattered up and down in the word> and hereby if God be not a debtor unto thee, yet he is to himfelf, and to his owrv

themfelves :' If thcfe things he in you, faithfulnefs. Reddis debit a, nulli dcbens, (faith Peter,) and abound, they will make cried Auflin ; * Thou Lord payefl: debts, you that ye /hall neither be barren, or un- and owefl: to none; it was free for theebe-

fruitfulin the knowledge of our Lord Jefus Chrif} : and he that lacketh thefe things is blind : Wherefore, brethren, give diligence to make your calling and election jure, 2 Pet. i. 8, 9, 10. Duties bring you in to Chrift, and are evidences when you are in Chrift, that the Lord and mercy is yours, even as at the facrament, the elements of bread and wine are outward figns to bring Chrift and the heart together ; indeed the heart muft not reft in thefe figns, but when the foul is let in to Chrift, then faith muft let go the outward elements, and clofe, and treat immediately with the Lord Jefus Chrift. So grace and duties are inward figns, and whiles men make ufe of them only, as figns and means to let them come in unto Chrift, and their rejoicing is not in them, but in Chrift ; their confidence is not pitcht u-pon them, but upon Chrift ; there is and will be no danger at all in making fuch ufe of figns; efpecially feeing in nature, the eiFeft is a fign of the caufe : Neither is it

fore thouhadft promifed, whether to give me heaven or no : But now the word is out of thy mouth, I ufe duties as means, tho' I adhereonly to thee, and to thy faithfulnefs, who haft promifed.' To prevent mlftake, duties are confidered in a double relation : i. As fervices, in refpect of the command ; and 2. As means to obtain blelllngs at God's hands in relation to his promife. Now the moft in the world perform duties as acfts of obedience only, and fo reft in the prefent performance ; but if \ve do them in faith, we \ ftiall have an eye to the promife, and look on duties as means to obtain fome mercy ; yea, falvati-on itfelf at God's hands, Phil. ii. 12. Rom» X. 10, 2 Cor. vii. lo. i Pet. i. 9.

But is not this to be faved by duties ?

No fuch thing : for herein we fpeak not of Duties originally, ox per fe, but inftru-mentally, and with relation to the Lord Jefus Chrift; not as meritorious caufes, but as fubordinate means of our fali-ation: in the name of Chrift. The beft of duties

more derogatory to free-grace,or to Chrift's carry not fuch luftre, beauty and energeti-*■ '' ^ '' ' '^ ' -"^'^'^ cal virtue in their own faces and natures;

they are but mere empty pits, and dry channelS)Ofthemfelves,though never focu-riouflycut out, but Chrift fills them (and as fome defire minifters to do) fo I ara willing for my part to ' fay and exprefs thus much of Chrift, that the people may clearly underftand and remember fo much^

honour, for God to make fuch effeds figns of our union with him, than it was to make outward figns of his prefence : 'Tis true thefe are not full teftimonies without the Spirit of Chrift.

4. That they that ufe and exercife duties may obtain the promiles : Godlinefs is profitable unto all things, faith the a-

\ Shepherd's Sincere Convert. J Certainly duties are not only as figns, but they are means. waysanJ qualifications, which Godliath appointed antecedcmiy to grace and falvation ; Tho'fiiU we fay ihcy have no merit or condignity in them to puichafe falvation, yet they are ufed as means whereby heaven is obtaii.ed. Bunci oixViC true dodtrine of jullificatioD,

no Of D U TI E S in General

and be guiJcd explicltely to the fountain my delight, Pf. xvi. 2, 3

itfelf, Chrift alone. 4.

5. That thefe duties may turn to our comfort: not fo, as to put confidence in them, to take comfort from them as a caufe; that cannot be, for who can look upon' any thing he doth with tliat bold-

Jerom faid of Auftin, * That he loved Chrift dwelling in Auflin ; fo ought we to walk, that others may love Chrift dwelling in us. There's an exhortation to wives, fo to lualk that their hxjhands r.iay be won to the Lord^ I Pet. iii. I. ' Sweet foul! itmay bethou

refs i* but as the teflimony of God's eter prayed for thy hulband, in a carnal con-

ral love to us. Thus Hezekiah, not as a dition,thou dcfireit him to go to hear fuch

proud pharifee, but as a thankfulacknow a minifter, fuch a fermon ; goon in thtfe

ledger of what was in him, prayed, I be duties, adding,this to the reft, fee that thy

feech thee, 0 Lord, remember ::ie, hovj I life alfo may convert him.' have walked before thee in truth, and \iith 7. That duties may carry us to the Lord

a per feci heart, and have done that which Jefu's, the only Saviour ; he alone is able

is good in thy fight, 2 Kings xx. 3. Some fuppofe, ' That*fuch a temptation as this might fall on Hezekiah, that when he had laboured to demolifh all thofe fuperftiti-ons, and now became dangeroufly fick, that he had not done well; and therefore he comforts himfelf in his heart, that he did thofe things with a perfect heart, not abfolutely, but comparatively perfeft :' we may therefore take comfort from duties.

to favc theta to the uttermofi that come unto God by him, Hcb. vii. 25. /. e. in the ufe o; the means: hear a fermon to carry thee to the Lord Jcfus : fa ft and pray, and get a full tide of affections in them, ' to carry thee to the Lord Jefus Chriif, /. e. to get more love of him, more acquaintance with him , more union in him, and communion with him; ufe thy duties, as Noah's dove did her wings, to

not fo as to reft in them, but foas to praife carry thee to the ark of the Lord Jefus

God thereby. 'Tis a good way, nefciendo fcire, in not knowing to know, that fo we may praife God for them ; and fciendo ne-fcire, in knowing, not to know, that fo we may be humble in ourfelves.

6. That others might receive good, and thereby be occafioned to glorifie God: Theft things are good, and profitable to men.

Chrift, where only there is reft: if Ihe had never ufed her wings, fhe had fallen in the waters; and if flie had not returned to the ark, fhe had found no reft: fo, if thou fhalt ufe no duties, but caft them all off, thou art fure to periih; and if they convey thee not to Chrift, thou mayeft lie down in forrow : Or as it is with a poor

faith theapoftle, Tit. iii. 8. and. Let your man, that is to get over a great water for

light fo flnne before men, that they may a treafure on the other fide, tho' he can-

fee your good works, and glorifie your Fa not fetch the boat, he calls for it, and ufeth

iher who is in heaven, Matth. v. 16. it to carry him over to the ticalure : fo

Chrift doth not here encourage vain-glory, Chrift is in heaven, and thou on earth, he

but he propounds the true end of our vi doth not come to thee, and thou canft not

fible holinefs; for godlinefs being light, it get to him, now call for a boat; though

ought not, in fuitable duties, to be hid un there is no grace, no good, no falvation

<ler a bufliel: My goodnefs extendeth not in a pithlefs duty, yet ufe it to carry thee

t4nto ihee, but to the faints that are in the over to the treafure. The Lord'Jefus

earth, and to the excellent, in whotn is all Chrift: when thou comeft to hear, fay,

;} Dr. Crifp on Phil. iii. 8.

• Shcplierd'sSinccic G>nvcrC.

Have

Of DV T I E S in General

' Have over. Lord, by this fermon ;' when thou comeft to pray, fay, ' Have over, Lord, by this prayer to a Saviour :' but this is the mifery of people, like foolifh lovers, when they are to woo for the lady, they fall in love with her handniaid,that is only to lead them to her: fo men fall in love with and dote upon their own duties, and reft contented with the naked performance of them, which are only hand-maids, to lead the fovil unto the Lord Jefus Chrift.

8. That the Lord Chrift may be exalted, and advanced by duties. The main end of duties, is the glory of him who hath redeemed us with the price of his blood, and the power of his Spirit; this fets the crown on his head : Behold king Solomont -with the croivn, ivhereivith his mother crowned him, Cant. iii. n. How many perform duties, not to fet the crown on Chrift's head, but to fet the crown on their own heads ? So do hypocrites, that feek their own praife, and credit and profit ; fo do all, efpecially that do any thing with a conceit of meriting at God's hands. Now this is the main end of right obedience, that the crown may be let on Chrift's head, that he who is king of faints, may have the honour given him, due to his kingly office. In this refpe<5l, I cannot blame tncm who blame others, for crying up, and magnifying mah's works in their own name. To fay. That Chrift is always fuppofed as principal, is no fufficient apology : for why only fuppofed ? M'hy not he named, as well as duties and righteouf-nefs ? Certainly, it is not good manners, to fay no worfe, to forget him, while his poor inftruments are fo highly remem-bred. When fervants bring prefents from their mafters to any, they do not fay, * I beftow fuch and fuch a thing on you,'but, * My mafter fends it you;' if he fliould take it on himfelf, he fliould go for an ar-

III

rogant fellow : nor will it falve the matter, when he is taxed for fuch arrogancy, to fay, ' My mafter fliould have been fuppofed,' when he gave no hint of him.

* Methinks it were comely (faith the Author * rightly in this) in extolling of man's righteoufnefs, explicitely to afci ibe all the praife to the glory of Chrift, and his grace:'

* and I fee not (faith f another ingenioufly) but that minifters may be humbledjthat they have prefted religious duties, but not fo as to fet up Chrift : and hereby people have been content with duties, and facraments,. tho' no Chrift in them, but asvelfels were to be of pure gold in the temple, fo ought all our duties to be of pure and mere Chrift for acceptation.' Again, * if Bernard faid^

* He did not love to read Tull}^ becaufe he could not read the name of Chrift there; how much rather may we fay. That in many fermons, in many a man's miniftry, the drift and end of all his preaching is not, th1\t Chrift may be advanced.' And again,.

* Let Chrift be the matter of our righteoufnefs and comfort, more than he hath been ; you know the pofts that were not fprinkled with blood, were fure to be de-ftroyed, and fo are all thofe perfons and duties that have not Chrift upon them. How fweet is the harmony of diflenting brethren? Methinks, I would not lofe a ftired of that gold which both authors (fo ftrongly my heart beats and pants after unity) -give out to be weight in the bal-lance of the fanftuary : it is obferved by the former, That when the church grew into credit, then, Religio peperit divTtias^ etfilia devoravit matrem |; I as truly fay,. Chrijius peperit jujtitianiy et filia dcvora^ vit 7natrevi § : juft as if a king ftiould pra-mote a favourite, and then he Ihould be fo applauded for his ufefulnefs to the fub-je6ls, that the king muft be dethroned, and he crowned in his place. Inallexigences>.

* Dr. Ciifpon Phil. ili. 8. + Mr. Bulges Vuid'iciae le^n. \ Ihatls, Religion bruiij;lu forth ncl>es, rn.l riches [the daughreij dtvd.rcd her mother [Religion]. § Thai a, ChrUl broujit fortii lightcouOicfs, and ji^l.tcoulh.-fs a-bulcd Clirlll, who gave it being,

waiitft

Of DUTI E S in General,

v-nnts and cxtremlt'ies, how few followers harh Cbiift himfelf? how rarely are men f(nt to fiiclter themfelves tinder the ftia-dow of his whigs ? In the mean while, what hideous.outcrys for prayers, m.our-nings, faftings, <bc. to help men at a dead lift ? What fending and pofling to them in extremities, as if they kept a court by themfelves ? For Chrift is feldom heard of, at Icaft not fet upfohighastodoall; and that this righteoufnefs is but merely his minllhing fervant: what the apoftle faid of himfelf, I may as truly fay of the beft righteoufnefs bed affifled, 11^hat is prayer, mourning, jajliug, hearings hut ryiinijlers by whom ye beli9ved, and received mercy ? i Cor. iii. 5. And if but as minifters at heft, fliall they be greater than the " Lord ? Let me not be miftaken, * I intend no derogation to righteoufnefs, but the bringing of it into its own place, namely that it is to be ufed as that, where accord-. ing to Chrift's dire^ions we may meet with him, from whofe hands alone we may expe£l whatever we pant after, according to his will; referving a fubmif-Hon to be difpofed of otherwiie, if he fee fit.' X Again, ' It is not the fpiritual-nefs, nor the fervency in the performance of duties that carries it, but when duties are performed as to the Lord, and for the Lord, and not to and for ourfelves.' O my foul, in refpeft of all thefe ends, ufe and exercife duties, and be fure of Chrifl in all, above all, more than all. O let Chrift have the crown fet on his head, give him all the glory. Caft not away duties, but cafl them down at the feet of Jefus Chrifl, as the twenty four elders cafl: their crowns, faying, Thou art -worthy, 0 Lord^ to receive glory , and honour, and power: for thou haft created all things, (all duties) and for thy pleafure they are and were created, Rev.iv. 11.

SECT. VI.

Of the Saints akiliiieSf or power to do

duties. Objea. '"OUT alas, howfhould I per-JJ3 form my duty ? by nature I am dead, and except God give me an heart and flrength, what can I do ? PfaL Ixxvii. 10. There is no power in my hands, I am nothing in myfelf, and therefore till God come, or naked Chrifl come, I will fit down in difcouragements; let God do all, I fee I have no ability at all,etc.'

J)jfw. What fayft thou, O my foul? furely this is thine infirmity; thefe con-clufions are ill dravv'n from a true principle; it is true, all is of God, and by nature I am dead : but it is ill urged in this cafe, for that the regenerate have in them a feed, a fpiritual principle, a power to do good; I. Becaufe fuch are living, and all life is a power to a£V. 2. Elfe there is no fpecifical difference betwixt a man, regenerate and unregenerate, if both were ftill dead, and without flrength. 3. Grace is a renewing of that image of Cod and ho' linefs, which we loft in Adam, Eph. iv. 24. But that was a power to do what God required, therefore fo far as that image is repaired, fo far there is power. 4, Elfe we fhould not have as much benefit by the fecond Adam, as we had by the lirfi:; for the firft would have communicated his power to do good, and being corrupted, doth communicate power to do fin; therefore much more by Chrifl have we a life, a power to do good in our meafure.

Ohj. It may be objefted, Without me ye can do nothing.

Sol. The meaning is, * Except ye be implanted into me, ye can do nothing;' The word {choris cmou, without me) figni-fieth, Separate from me, or apart from me ; and intimateth this only, * That till

Dr. Crilp on Phil. iii. 8.

we

Of DUTIES

^e are knit unto Chrift, we are but dead and barren branches;' and fo Chrift explains himfelf, y^s the branch cannot bring forth fruit of it/elf, except it abide in the vine, ffi more can ye, except ye abide in me, John xv. 4.

Obj. It may be objefted again, ' It is God that worketh both to will and to do of his good pleafure.'

Sot. This denies not that the faints have in them, ' A ktA, a fpring, a principle of life, a power;' but on the contrary, it affirms. That they have a power, only that

/*/; General. 113

hearts, by our underftandings ; as the flrik-ing of the flint and flee! together bcgetteth fire, fo the meeting of thefe two faculties having an internal life in them, do quicken the foul. Thus we fee David pleading with himfelf, fometimes chiding, IVhy art thou coj} doivn, 0 my foul, and why art thou difquieted -within me? Pfal. xlii.5. Sometimes exciting himfelf to duty, Praife the Lord 0 my foul, and all that is ivithin me praiTe his holy name, Pfal. ciii. i. Sometimes comforting himfelf in God, Return to thy refi 0 my foul, for God hath dealt howt-

this power is of God; we ftiould work-^//«//)/ay*//;/^c^-y Pfal. cxvi. 7. It was an

' ' " ufual thing for him to talk with himfelf,

and he found fo much good in this way, that he puts all upon it. Commune 'with your ovjn hearts u^on your beds, and be flill, Pfal. iv. 4. The underftanding is to the heart, as the flomach to the body, all is fed by it: fet therefore upon our hearts >yith quickening thoughts: for as rubbing and chafing the hands with hot oiis, is a means to recover them when they are benumbed ; fo the plying of the heart with flirring thoughts, and enforcing arguments is a means to revive it: and a-mongft all thoughts, there are none more prevalent, than ' of lins paft, of heaven, hell, eternity, love of Chrift;' thefe are ftrong cordials to chear up the fpirits.

2. To fall on the duty; for if we be doing, he will work * with us, in us, and for us. Is it thus, O my foul, that thy heart is ftirred, rouzed, revived •' then fet to thy hands: idle beggars muft be whipped ; he that will not work muft not eat ;* Remember, we have a life in us if we be in Chrift : and as we have a life, fo there is a never-faiiing prefence of the Spirit, to attend that power which we have: if then we put forth ourfelves to that we are able, and as far as our power extends, God will draw near to us. It is true, that which we want is cut of our reach, we are not able to make crookc d things to become ftraight, to lay thofe fwelling mountains of cor-Q, ruptioa

out our falvation in humility, not boaft ing in our own felves, for all is received of God : more fully, God is faid To -work the will and the deed; 1. By giving a principle of fpiritual life, habitual grace, a renewed frame of heart. 2. By exciting and ftrengthening this g' ace; and both thefe are ever afforded to the faints, only the latter is more or lefs, according to his pleafure; fo that in the worft times a believer hath power to do good, though not alike at all times; and this power we muft ufe, and put forth ourfelves as we are able, or we cannot with reafon expert his help. A Ihip hath inftruments of motion, though not an internal principle, and if the mariner would have help by the winds, he muft loofe his cables, and hoife his fails; fo muft we, or elfe we may lie ftill.

Now that which we are to do, is, I. To ftir up ourfelves; for God hath promifed to meet us, and to reach out his hand to help us, if we be not wanting to ourfelves : it is certain, a godly man cannot by his own endeavours alone raile up his foul, nor recover his lofs, though he (liould lay mountain upon mountain, and pile endeavours upon endeavours ; yet as endeavours without God cannot, fo God without endeavours will not htip us herein; and therefore labour we lo quicken ourlelves, i. e. work we upon our own

ropiion level, but yet we muft fet to the work; Jolliua could not with the ftrength of Rams horns founding cajl down the ivalls of Jericho, but yet he muft fet upon the work : when the Midianites fall, there muft be, Thepivord of the Lord, and Gideon, Judg. vH. 18. The father holdeth an apple to the child, the child cannot reach, yet his (hort arm mud be put forth, and then the father whofe arm is long e-nough will reach it to him; we mufl be doing, and yet when ail is done, our hearts mufl learn habitually to fay, Not /, but Chrift in me: let us flill intereft Chrift in all we do, as the efficient, final caufe.

in General,

SECT. VII.

Cf the faints delights in duties.

MTyoke is eary,and my burden is light, faith Chrill:, Matth. xi. 30. And that which makes it fo, is, The delights ■which the faints have in God's fervice: Pfal. cxix. 14. / have delighted in the •way of thy teflimonies, faith David: / have ? V. 16. yes, and I xvill delight in thy Jlaiutes, v. 24. J ivill? yes, and/^_y tefiimonies are my delight: they are ? yes, and V. 47. My delight fhall be in thy commandments : they Jlmll be ? how long ? e-ven to perpetuity iifelf J V. 117. 1 ivill de-liaht continually in thy fiatutes. Thefe are the firings David beats upon, and they make heavenly mufick: mullck even chear-ing him in the midfl of his for rows; v. 143. Trouble and angui^j are upon me, yet are thy commandments my delight ; and v. 02. Unlefs thy law had been my delight, I fhould have perijhed in tny affli^ion.

Now the reafon why God's people find fuch delight in duties, is, i. Becaufe in duties they come to fee the face of God in Chrill: htnce duties are called, The face cr prejence of God; the worfliip of the Jews was called, //;; appearing before God, £xod. xxiii. 17. David breathes out his defires in the fame exprefTion, When Jljall J come and appear before God^ Pf. ^lii, 2.

The queen of Sheba counted It a high favour to ftand before Solomon • what high favour then is this to fland before Jefus Chrift, and to hear Wifdomitfelf fpeak to our fouls? 2. Becaufe in duties they have converfes, and communion with God, who is the God of all confolation; and with the Spirit of God, who is called the comforter : now as a man that walks aitiongfl perfumes, muft needs fmell of the perfume; fo they that converfe with the God of all joy, muft needs be filled with all joy : and therefore David calls God, His exceeding joy, Pfal. xliii. 4. The faints look upon duties (the word, facraments, prayers, be.') as bridges to give them a pafTage to God, as boats to carry them into the bofom of Chrift, as means to bring them into more intimate communion with their heavenly Father, and therefore they are fo much taken with them. When they go to the word, they go as one goes to hear news of a friend ; when they go to pray, they go to talk with a friend; when they go to read, they go to read a letter from a friend; when they go to receive, they go to fup with a friend; they look upon duties and ordinances, as thofe things whereby they have to do with God and Chrift, and therefore are duties fo precious. Indeed, to them who have to do with nothing but duty in duty, but prayer in prayer, but hearing in hearing, to them duties are dead and dry, and fpiritlefs things; but they that have to do "with God and Chrift in duty, to them duties are pafTing fweet and precious. This fecms a riddle to unregenerate men, they wonder what the faints find in duties, where the fweetnefs, what the comfort is, what fecret golden mines they find in thefe diggings, when themfelvesfind nothing but burdenfome ftones and claylr oh the faints meet with Chrift in duties, and therefore they cannot but find great treafure: David's foul was athirft, not for a kingdom, but/or God, for tbe living Cod, Pfal. xlii. 2. It is the highefl re-

ward^

Of DUTIE S

ward, the very wages which the faints look for in duti'es, to find God in them ; BleJJed is the man luhom thou choofeft, and caufefi to approach unto thee, that he may diveII in thy courts: ivejhall be fatisfied ivith the goodnefs of thy houfe, even of thy holy temple, Pfal. Ixv. 4.

A good caveat in thefe days, when fo many do cry down duties: what, my brethren, (hall we look upon that as our burden, which is our delight ? our bondage, which is our privilege ? what is the hap-pinefs of a glorified faint, but that he is always under the line of love, ever in the contemplation of, and converfes with God? and fhall that be thought our burthen here, which is our glory hereafter? Take heed of thisj take heed you do not think it an hell, a pain, a vexation to be in God-approaching, and Chrift-meeting duties. I know wearinefs may be upon the flefh, there are weaknefTes and dif-tempers there, but chide rhem away, entertain them not; number it among your choicefl privileges, comforts, delights, to converfe with God in Chrift; confider if there be an heaven, it is the very prefence of this God in Chrifl. Hence they who meet with God in duty, nfually find their hearts fweetly refrelhed, as if heaven were in them, For in thy prefence there is ful-nefs of joy, and at thy right hand are pie a-fures for evermore, Pfal. xvi. ii.

Objed. I. But if there be fuch delight in duties, what is the reafon that wicked men account it a wearifomnefs, and burthen, and fnuff atit: beholdy what a'wearinefs is ity and ye havejnuffed at it, faith the Lord, Mai. i. 13.

Anf-w. A wicked man cannot delight in God's fervice, becaufe it is above his capacity : whiles he is at duty, he is like a fifh out of his element; the duty is heavenly and fpiritual, but he is worldly and natural, no wonder therefore he delights not in it. But more particularly, a wicked man delights not in duties,

tfi General. u^

1. Bccaufe of his ignorance of the worth and excellencies of duties, he cannot pof-ftbly delight in what he knows not: fo much as we know, fo much we defire and delight, and no more.

2. Becaufe of his infidelity: faith is the main organ of comfort, and therefore no wonder, as it was faid of the Jews, if the ivord preached do r.ct profit him, not being mixed "with faith in him that heard it.

3. Becaufe of the abfence of the all feeing and quickening Spirit: It is the Spirit that quickeneth, the flefh profiteth nothing; the 'words that 1 fpeak to you arefpirit and life, John vi. 63. As the body is dead without thefpiritjfo duties, withoxu Chrift's quickening Spirit, are dead and lifelefs.

Objed. 2. But if there be fuch delight in duties, what is the reafon that the faints themfelves do mifs of their comforts in duties?

^ Anfw. I anfwer, i. There are none of God's people but they do, fometimes or other, find comfort, either in duties, or from duties. 2, If at any time they mifs of comfort, it is becaufe they do not meet with God, whom they came to converfe withal: as when a man goes to meet with a friend, and meets him not, he comes a-way fadded in his fpirit; fo when a child of God comes to fome duty, hoping to enjoy fweet communion with God in ir, and then fails of his expecflation, thismufl needs fill him full of fadnefs. It was an excellent fpeech of Bernard, Nunquam abs te recedo Domine, fine te; I never go from Cod'without Cod. Happy Chrillian, that when he goes «ro converfe with God In fome duty, can fay, ' I never go from God without God: I never go to God, but I meet with God; and I never go from God, but I carry God with me.'

0bje6i. 3. But if no comfort, no delight without God in our duties, M'hat then is my cafe, that have no fenfe, no feeling of God's prefence in duties ? When I have

done

done all I can, methlnks T cannot find God, I cannot meet with Chrill.

Jnfw. I anfwer, Haft thou indeed no fcnfe of God's prefence, and yet haft thou a fenfe of God's want? It is good then to obferve the different effects of God's prefence, or elfe thou mayeft wrong God, as well as thyfelf; to fay he was not with thee, when yet he was: As, i. There are mani-feft and evident fruits of God's prefence in duties: as, much liberty of fpirit, much joy, much peace, afturance of faith. 2. There are more inward and referved fruits of his prefence; as, fenfe of want, forrow for want, defire of enjoyment, willingnefs unto further duties^^to^nd that which we want in fome other: In the former, God is with us, and we know he is with us; in "the latter God is with us, and we know not fo much: This was the cafe of the two difciples going to Emmaus, Their eyes were holden, that they could not knoiv Chrifty Luke xHiv. i6. y6t afterwards when they did know him, they remembred, that they had fufficient evidence of his prefence, even when they knew him not. Did not our hearts burn within us, -while he talked "with us by the way, and opened to us the fcrip-tures? Luke xxiv. 32. Now whence was that fire, but from the Spirit of Chrift conveyed in his word ?

Objed. 4. But what is the reafon that God's people do fometimes mifs of God's comfortable prefence in duties?

Anfw. I anfwer, They mifs of God's comfortable prefence, i. Becaufe, it may be, they bring not at all Velfels to hold the Confolations of God; I mean, no hunger after God's prefence in the ordinance: Or, 1. Becaufe they bring VefTels fo little, and fo narrow-mouthed, that they will hold but very lit tie water; I mean, they bring fo little hunger after God, that God will not vouch-fafe to fatisfy it: Or, 3. Becaufe they bring their ordinary hearts, their carnal and worldly hearts to heavenly and fpiritual duties, hearts unfuitable to the duties.

OfDUriES in General

hearts infenfible of the duties: Thus a man finds no fweetnefs in his meat; the reafon is not, becaufe his meat is unfavou-ry, but becaufe his tafte is diftempered ; the ordinances are fometimes fweet, and would always be fo, were the foul's palate always in the fame temper: Or, 4. Becaufe there is fome Achan unftoncd, fome fin unrepented of, that eclipfeth the light of God's countenance, fome fpiritual ob-ftru£\ions; thefe, and fuch like are the cau-fes, why the faints fometimes mifs of iheir comforts. But the fault is never in the duty, which is brim-full of rare and ravifh-ing comfort; that as Bernard relates the ftory of himfelf; Beatum me praedicarewj etc. Sed rara hora, brevii mora, oh Ji du' raret: * Sometimes when he went to his prayers, he found himfelf dull and heavy; but after he had ftruggled a while with his dulnefs, all on a fudden he was vifited with the vifitations of the Almighty : I fhould account myfelf happy, faid he, if thefe. vifitations would always laft; but oh, it continues but a while!*

And Auftin relates this ftory of himfelf, * That upon a time when he and his mother Monica were difcourfing together a-bout the joys of heaven, and the comforts of God's Spirit, they were fo filled with joy, that Auftin ufeth thefe words, ^/am mundui eviluit cum omnibus Juis dele£lati' onibus; ' Lord, thou knoweft in that day, how vilely we did efteem of the world with all his delights.' The comforts of the world are not worthy to be named that day that we fpeak of thefe comforts: O the pure, the iindefiled comforts and delights that are to be foxmd in duties, when God is found in them ; Can a man who is cold, come to the fire, and not be warmed ? Can he that is in the dark, come into tlie open fun, and not be enlightened ? God is the fpring of comfort, and therefore furely our hearts will be comforted, if ws meet with God in our duties.

SECT.

SECT. VIII. Of the ejfintial Requijites in Duties.

BUT what are they we call duties ? or what are thofe eflential Requifites (O my fovil) in duties? Many by duties intend nothing but that which is external and fen-fible, as coming to the church, and receive ing of facraments, etc.

I anfwer, Thefe are like clothes upon a dead man, that cannot warm him, becaiife there is no life within: The foul of all duties Is that which is internal, or effential; In which refpe^ three ingredients are ne-cedary, viz. That they be, i. From God. 2. Through God. 3. To God.

1. From God: It is of the very elTence of duty, that it be commanded by God. Hence in one chapter we read thirteen fe-veral times, I am the Lord, Lev. xix. q. d. fuch and fuch commands I enjoyn you : Would you know the grounds.-' / am the Lord, a God of fovereign power and authority, and my will it is that fuch duties be done. Look to this, O my foul, in thy duties, know the commands, and do them, becaufe they are commanded : If thou doft them, and yet knoweft not that God commands them, this is no true obedience; or if thou knoweft they are commanded, but yet dofl: them not becaufe they are commanded, or in confcience to his command, neither is this obedience to God. In all duties rightly performed, there mufl: be a knowledge of, and an eye to the will of our God, Rona. xii. 2. Eph. V. 17.

2. Through God,, /. e. i. Through the Spirit, who doth fpiritualize them. 2. Through Chrill who prefents them, and makes them acceptable to God.

(i.) Through the Spirit of God: Now the Spirit works on our fpirits, ftirs up the regenerate part to the perfoimance pt our duties: and therefore look how much there is of the inner man, of the regenerate part, of the holy Spirit in duty, io far it is fanif^ified, fo far it is accepted, and no

D U TI E S in General, i \y

further. God is my ivitne/s, faith Paul, whom Iferve ivith my fpirit, in the go/pel of his Son: In every fervlce we perform, our fpirit ftirred up by God's Spirit, mufk needs have a hand in it, or it is but the body and carcafe of a right fervice : The foul, will, and affections, muft go together with our duties, (that I mean by our fpirit) or the vitals are wanting. Ex. Gr. If a man come to confefs his fins, and yet flights them inwardly in his heart; if a man pray for reconciliation with God, and yet have no longing, and fighing in his heart after it; if he earneftly afk grace, or the Spirit of mortification, and yet his heart doth not inwardly feek it, now he prays not in the Spirit, and therefore God will not accept it; For God is a Spirit, and they that ivorPnp him, mufl worfhip him infpi' rit, and in truth, John iv. 24. In fpirit,, i. e. not only in the underftanding and mind, (prayer is not a work of wit or of memory) but alfo in will and affecflions; when all within us is opened, and explicate, and expofed to the view of the Lord; when we call in all our thoughts and affections, and recolleft them together, as the lines in the center, or as the fun-beams in a burning-glafs, that makes prayer to be hot and fervent; whereas otherwife, it is but a cold and diffipating thing, that hath no ftrength nor efficacy in it.

^efl. If this fpiritualnefs in duties be fo neceffary, how is it that the faints have fo much of earth and fleih ordinarily in their duties?

Anfw. I anfwer, In every regenerate man there is both flefli and fpirit; It may be the fle(h lies uppermoft,. and the fpirit lies in the bottom, fo that a man, thougb a faint, may hear carnally, receive carnally,, pray carnally, that is, when the fleAi hath gotten upper-hand, as in fome fits it may, when the mind is filled with worldly for-row, worldly rejoicing, and worldly de-fires; fuch duties the Lord regards not, be the man never fo holy: but il the regenerate

ti8 OfDUriESinGenerah

rate part be a^Ved and ftlrred up by God's Spirit, and tlie fledi, that always hinders, be removed by the lame Spirit, then are the faints able to do their duties to God in Chrifl: Jcfus fpiritually.

2. Tiirough Chrift: For Chrift perFccfl:?, perfumes, and prcfents our duties to his heavenly Father: as duties come from us, they favour of flefli, but the Angel of the covenant wingleth much incenfe ivith them, and fo he offers them upon the golden altar -ivhich is before the throne. Rev. viii. 3. Here is fweet comfort, O my foul, * What though thy duties are weak, and cold, and confufed, full of diftempers and damps ? yet, through ChriTl they are fortified, and enlivened with his pacifying perfe6\ion, and intercefTory Spirit: Through Chrift they nre perfumed with the precious odours of his freQi bleeding merits, and bleffed mediation, and fo they are made acceptable to God, that he may receive them, that he may not refufe and reje6\ them. Obferve here, a double interceftbr: One is the Spirit, that helps our infir-njities.

The other is Chrift, that makes them acceptable to God.

3. To God; /. e. to fet forth his glory,

and free grace; for as his name is blaf-

phemed when we walk in wickednefs, fo

it is glorified in doing our duties: this is

the end of all our duties, indeed of all our

doings; Whether ye eat, or drink, or ivhat-fotver ye do, do all to the glory of God,

I Cor. X. 31. One duty fandtifying Chrift

and free-grace in the heart, is more than a

thoufand. Young Ghriftians it may be do

more works, but not as works of grace;

the more evangelical our works are, and

the more to God, (for that is the end of

the gofpel, to honour Chrift and free-grace)

the better they are : IVe are the circumci-

fion, who rejoice in the Lord Jefus, ivor-jlnp God in the Spirit, and have no confidence in thejkjh, Phil. iii. 3.

SECT. IX.

Of the Kinds of Duties in fever alDivi (torn.

THESE duties, fome have diftribut-cd, according to their fevci al obje<fts. Cod, our Neighbour, and ourfelves: i. The Lord claims our Love, Fear, Honour, and Obedience. 2. Our iMeighbour claims our Duty, Gourtefy, Bounty. And for ourfelves, we m\ift, 1, Inftruft the Un-derftanding: 2. Bridle the "Will: 3. Moderate the Affeftions. Others, in Retribution to Chrift, give us another fcheme of fuch duties, as they call mere gofpel-duties. So it is our duty, \. To think and mufe much on Chrift, and upon his loves towards us. 2. To fpeak much of Chrift, and to commend him to others: When the fpoufe was afked, What her Beloved was above others? Cant. v. 9, 16. ftie fets him forth in every part of him, and concludes with this, He is altogether lovely. 3. 1 o be oft in the company of Chrift, and to grow up thereby in a familiar acquaintance with him. Now Chrift is with us here, but thefe two ways, cither, in his ordinances, or, his providences, by his holy Spirit: fo that to be oft in Chrift's company, is to be much in his word, in prayer, in fa-craments, in Chriflian communion, in meditation, in examination of our hearts, in his providences of mercies, crofTesand trials. 4. To do much for Chrift, and that willingly; i John v. 3. This is love indeed to keep his commandments, and thofe are not grievous. 5. To fufter and endure a-ny evil for Chrift; H^hat tell you me (faith Paul, A£\s xxi. 13.) of bonds and imprifon-ments ? I am ready, not only to be bounds but to die for the fake of Chrifl at Jerufa-lem. Rom. viii. 36. My life is not dear to me, that 1 may finifh my courfe with joy : For thy fake we are kilted all the day long. No queftion thefe heads will include all forts of duties: but the method I fliall profecute (wherein 1 defire to confound Duties, Ordinances and ]\Ieans,

whereby

whereby a Chrmian walks on in the holy path) I have othcrwife digened thus. The duties of a Chriftian 7 The firft kind, as Watchfulnefs.

S The fecond kind; and thefe have reference— f Self-trial.

Of

are either of

I* Secret ordinances, as

Self-denial.

Experiences.

Evidences.

Meditation. ^Life of Faith, f only to ^ > In one Family, as Family Duties.

{ f Private ordinances, either^ In more Families joined, as ChriAiaa

J (^ Society.

Either L

I

Publick ordinances, as

Jointly to all three, and they are either*

Object. It may be objefted, * That in this Analyfis, there is not that exprefs mention of Chrifl: ; and the reafon why fome vilifie duties, is becaufe the very name of Ghrift is not in them.

Sol. But I anfwer, i. If the name be wanting, yet Chrift is not. 2. In the opening of them, we fliall find the very name of Chrifl ufually, frequently ; only, ob-ferve by the way, I have heard of many that have flood much, in appearance for Jefus Chrifl, fo that they would bow, and do homage to the very found and fyllables of his name ; and yet none more enemies unto Chrifl than they, being the very limbs of Antichrifl : Many (faith Chrifl, Matth. vii. 22, 23, 24, 25.) will fay to me in that day. Lord, Lordj have ive

5 Hearing the "Word.

i Receiving the Sacraments.

^Praying.

Ordinary, as 1^ Reading.

(^Suffering.

„ J. c Falling.

lExtraordmary,as^P^^^j^g^

7iot prophejied in thy name, and in thy name caft out devils, and in thy name done many ivonderful works ? (as if the name of Chrifl had been a fpell f) And then will I profefs unto them, I never knew you ; depart from me, ye that work iniquity: and thereupon he concludes, that he only is a wife man, and builds upon the rock, who hears Chrifl's fayings, and doth them. Hence learn, O my foul, that he that prefTeth to the pradice of the word of Chrifl, he preacheth Chrifl, he fets up Chrifl, though he do not diredlly name Chrifl, or tho' his text be not literally of Chrifl; even as a man may have no other fubje6lofhis fermon but Chrifl, and yet betray Chrifl. Thus much of duties in general.

CHAP. III.

Of DU T I E S in T articular.

S E G T. I. is the eye to fee them all well done and

Of the nature of Watchfulnefs, ufed, and therefore we fet it in the front

Atchfulnefs is the firfl and principal of all duties : AVe are to watch unto pray-help to all exercifes of religion j it cr, Eph. vi, \^, and we are to watch unta

hsay*

W

hearing, Luke vIH. i8. and we nvatch unto faftingy Matth. vi. i8. and we are to ivntch to alms-giving, Matth. vi. i. and we are to -watch in alt things^ i Tim. iv. 5.

Now .for our better dire(flion in the ex-ercife of this duty,

r Nature, obferve we the \ Obje(fls.

(_ Manner of it. For the nature of it : * Watchfulnefs is a continual, careful obferving of our ways in all the palfages and turnings of our life, that we ftill keep clofe to the Written word of God.' Keep thy heart in all diligence, Prov. iv. 23. Ifaid, I ivill take heed to my ivays, that I Jin not with my tongue, Pfal. xxxix. i. Whereivithjhall a young man cleanfe his way; by taking heed thereto, according to thy word, Pfal. cxix. 9.

SECT. 11. Of the objects of Watchfulnefs.

TH E objeft of our watch is either, i. Evil works, or fin. 2. Good works, or duties, or any thing, in its own being, good.

I. Watch we muft over fin,

Original fin, or, cor-

WATC HFU LN ESS.

are to about us, obferve we thefe rules

More general, -^

More fpccial, as, Sins oj our

rupt Nature. A6iual Sin, ^ Calling. Conjtitution.

1 Watch we mufl: over any thing, in its own being, good ; and herein if we look for the adequate cbjeft, including every thing that ought to be watched, r Hearts, 0 It is either ^ Tongues, q which (_ A6\ions, J liowfocvcr good in thcmfelves, yet, if we watch not, tliey will ibon contract evil.

SECT. III.

Of the Manner of JVatchfulncfs over Sin

Original.

THAT we may watch over fin original, or that iinvard corruption we carry

1. Let us take matter and motives lo humble our fouls under the fight and fcnfe of this inherent pollution. And to that purpofe, conlider we the rueful complaints of the holieft faints againft it; 0 wretched man that lam, (faith Paul, Rom. vii. 24.) who fhall deliver me from the body of this death P Behold, I was fhapen in iniquity, (faid David, Pfal. li. 5.) and in Jin did my mother conceive we. Did not God in Chrift accept of our complaining, flriving, grieving, and hating this, how could we find any comfort ?

2. Let us pray againftit, that tho' it be in us, yet it may not hurtus,nor be imputed tons: That God would give us his Spirit to bridle our corruption, and efpecially that he would give us the Spirit of fanfti-fication, that he would cleanfe us from this filth more and more, that he would feafon the fountain, and at lafi dry it up.

3. Let us ftrive after contrary holinefs, and endeavour the reformation of our natures and lives ; Put we off the old man, which is corrupt, according to the deceit-jul lujls, and be we renewed in the fpirit of Gurmind, Eph. iv. 22, 23.

4. Let us confider the promifes of re-miflion, and thofc privileges which the faints have in the blood of Chrifl; and let us aftuateand exercife our faith in refpcft of fuch promifes : / htew that thou would/} deal treacheroujly (faith God) and that thou waft called a tranfgrrjjor jrom the womb ; yet for my name's Jake, will I de-Jer mine anger., and for my praife will I refrain for thee, that I cut thee not off, Ifa. xlviii. 8, 9.

SECT. IV.

Of the manner of Watchfulnefs over Sins

J^ual.

THAT we may watch over a(f\ual fins, obferve*we thtfe diredlions: I. Avoid we all occafions of evil : Be afraid not only ofthe fire and flame, but of the very fmoak of fin: it is dangerous

to

WArCHF U L NESS.

Ill

to approach near the whirl-pit, or, lo play give confent, can hecaufe you to fin.

about the hole of the afp, or the den of the cockatrice ; and therefore prayed David, Turn aivay mine eyes from beholding vanity, Pfal. cxix. 37. notmy heart only from affefling it, but my eyes aifo from beholding it: There is a fl\utting of the eyes from beholding evil, brought in, amongft other duties, by the prophet Ifaiah, ch. xxxiii. 15, 16, to which is affixed this promife, that fuch a one fhall dwell on high, his

3. Confefs we our fins, mourn we for fin, and efpecially labour we for hatred of fin ; The fear of the Lord is to hate evil^ Prov. viii. 13. not only to forbear it, but, as the apoflle fpeaks, to abhorr it, Rom. xii. 9. as the meat that fometimes we have furfeited of, our ftomach naufeates and goeth againftit : fo Ihould our hearts rife againll fin; And to this purpofejConlidcr we I. The foulnefs of fin ; it is foakr than

place of defence fhall be the munition of the foulcll fiend in hell. 2. The illnefs oP rocks. fin : it is a greater ill than the damnation

of a man's foul, or than the deftrudlion of all the creatures in the world. 3. The ih-fec^ioufnefs of fin, it is of that peftilential property, that it pollutes every thing it comes near. 4. The pernicioufnefs of fin ; it deprives us of God's favour, of our part and portion of the blood of Ghrifl, of the providence of that blefi!ed Trinity j of the guard of angels, of the communion of faints, of heaven's joy ; and it brings upon us infinite forrows, as blindnels of mind, hardnefs of heart, deadnefs of fpirit, defperate thoughts, horror of thoughts.

2. Refill we the temptations to fin : It may be, notwithftanding of all our care, temptations will offer themfelves, and urge us to evil, but then we mufi con-flantly refill, and this is praife-worthy; if a man keep himfelffober, when he cannot come to wine, or flrong drink, it is nothing ; but for a man to be careful not to break the bounds of fobriety, when he Ihall be in a place where wine is plenty, and no refiraint of it, and where company will be urging him to take more than is meet, that is true temperance in-

deed : If a man live chafily, when he wants vexation of fpirit, and, without repent-

his leud company, it is nothing ; but for ance, all the terrors of hell. 5, Chrift's,

a Jofeph, Cfued and fought to by his mif fufferings for fin ; fiiall we not hate him,'

trefs, yea, urged and follicited day after that kills our friend, brother, father ? how

day to condefcend to her adulterous de much more fin, that put to death the Lord

fires) to refufe then, and to choofe rather of life, who is indeed our deareft friend,

lofs of prefent liberty by not finning, than brother, father. Saviour ? Look on Chrift

to gain further preferment by confenting crucified, and fee if this will not make us

to fin, this is true chafiity indeed. Away hate fin.

then with thofe idle apologies, * I was ur 4. Believe, and by faith expeft viaory

ged to fin, I was provoked to leudnefs,' over our fin ; yea, by that faith in which

&c. Neither man nor devil can compel we have confelfed, mourned, prayed, let

you to fin, unlefs you will your own felf: us reft perfuaded, That fuch means fliall

X ' The devil may perfuade, intice, fug not be ufed of us in vain : Olift we up the

geft, and provoke, but he cannot inforce hand of faith towards heaven, and lay nor conftrain'; nor, unlefs your own hearts

\ SiiaJcre&foUicitare poteft, cofcreomnino nonpoteft. j^ug. Hem, torn cogcndi. Idem in Pfalin xci. «>- in John xii.

R

Habet aftutian) fuaJcndi, non poterta

hold

hold on the promifcs of pardon, on the mercy of God in Chrifl Jefus.

SECT. V.

Of the fnanner of IVatchfuInefs over Special Sins.

THAT -we may watch over our fpe-ctal fins, our Dalilah fins, our darling delights, obferve we thefe rules :

1. Endeavour we the mortifying of this Tin : Some one fin there is in every foul of us that is moft predominant. Now it is the main work of a Chriflian, as to fall out for ever with all fin, fo efpecially to improve all his fpi^itua! forces and aid from heaven, utterly to deraolirti and to beat down to the ground this hold, this bofom-iln.

2. Lay we load of deepefl: groans, and flrongeft cries for mortifying grace againfl this domineering fin ; efpecially every jnorning and evening drive with God in our prayers for a comfortable conquefl o-ver it, inforce and inlarge that paflage with jrn extraordinary pang of fervency, cry we mightily to God for power and ftrength a-gainft this luft, that continually wars a-gainft the foul.

3. Bend we ourfelves againfl the fpecial a£ls, occafions, and opportunities of this fin ; as, fuppofe Rafh-anger, the fin which a man fifteth and purfueth to the extirpation of it ; in this cafe, he ihould refolve with himfelf not to fpeak harthly, nor to Jook fiercely, nor to ufe any churlifh behaviour, whether his fervant difpleafe him with negligence, or his friend offend him with unfaithfulnefs, or his enemy provoke him with ill language, or ibme malicious dealing.

4. As oft as we find any motion of this fm to ffir, and fhew itfelf in us, it will be convenient, not only to withhold our confcnt.but withal, to exercife fome a(fl of contrary holinefs; As, fuppofe Defire of Revenge be the fin, which ftirreth up our blood, aad boilcth within us, we mwA not

WATC HFU LNESS.

only forbear to avenge ourfelves, but alfo bend ourfelves to pray for him that hath offended us; and, if he hunger, to feed him; if he thirji^ to give him drink.

5. Settle we in ourfelves a purpofe of heart to forbear it for time to come : In undertaking of which purpofe, it will be expedient to fet ourfelves fome fhortfpace of time, in which we may force ourfelves to the forbearance of it, as for a day, or a month,or the like : and when the prefixed time is come, we fhould then quefti-on ourfelves, ' How well we have performed ? or how, or wherein we have failed V And then begin a new purpofe, and prefcribe ourfelves a like time, for fhun-ning of the fame fin; and fo on from time to time, till we have gotten a full vicflory.

6. If in our daily or monthly review we find that we have been defef^ive in performing of what we had propofed, then with an holy revenge we fhould correal our former errors, beg pardon for our defefts, and puniili ourfelves for fuch flothfulnefs, or willfulnefs, by abffinence from meat, eale, recreation ; Keeping under your bodies, and bringing thsm in fubjeSiion, i Cor. ix. 27* by mulct, or forfeiture of fome portion to the poor, whereby we may feel fmart : This holy revenge is commended by the apoftle, a Cor. vii. 29. as a worthy fruit of ferious repentance.

7. Above all, without which all the refl are nothing. * Believe the promifes of pardon in the blood of Chrifl ;' It is faith in the promifes which will be able to cleanfe, and purge the heart from this fin : If the blood of bulls and of goats, faith the a-poftle, and the ajhes of an heifer, fprink-ling the unclean, fandlifictb to the purify-ing of the fief}}, how much more ftjall the blood of Chrif}, "who through the eternal Spirit offered himfelf without fpot to God^ purge your confciencc from dead works, to ferve the living God ? Heb, ix. 13, 14.

The fenfe is, When a man hgth once ap-

plyed

WATC H FU LNES S.

plyed the blood of Chrift for his juflifica-tion, this effe6l will follow it, that there will accompany it a certain vigour, virtue, power, and (Irength, which will alfo purge his confcience from dead works ; there will go a power of the Spirit together with this blood, that fhall not only forbid him, and (liew him that he ought not to do fuch and fuch evil things, but it fliall cleanfe his confcience from thofe roots of dead works, thofe corrupt lulls and finful affeftions, that are in him, and that difpofe him to that evil: Now this power is gotten by applying the blood,/, e. by applying thepro-mife of pardon and forgivenefs by the blood of Jefus Chrift : Let no man think by his own ftrength to prevail againft any luft; it is not our endeavouring, prajang, bending ourfelves againft the fpecial a<^s and occafions, exercifing fome afls of contrary holinefs, purpofing to forbear it, pii-ni(hing ourfelves for it (if gone about by our own might, and power, and ftrength) will ever kill this fin : No, no, we muft do all thefeat the feet of Ghrift,and draw virtue from Chrift ; we muft believe the promifcs, get aftiiranee of pardon, get aftlirance of God's love to us in Chrift; we muft labour to delight in God, toget communion with Chrift, and then our hearts will grow to an application of the commandment; and whereas before they refifted it, rebelled a-gainft it, they will then cleave to it, and love it and delight in it, and receive an im-prefTion from it. This, I take it, is the meaning of that text, 2 Pet. i. 4. Whereby arc given to us exceeding great and precious promifes, that by thefe we might be partakers of the divine nature, having efcap-ed the corruption that is in the world thro* luft ; q. d. By believing the promifes we are made partakers of the godly nature, and we overcome our corruptions and lufts : Confona'nt to which, is that of the aportle, Know ye not, that as many as are baptifed into Chrift, are baptifed into his death? Rom. vi. 3. q. d, as many as are

12'

baptifed into Chrift, for reconciliation with God, muft needs be baptifed into his death ; they muft be dead to fin, as he was dead : We cannot be baptifed into him for reconciliation or juftification, but wemuft be baptifed likewife for mortification of the flefh, and for refurrcfiion to newnefs of life. To wind up all in a word, he that hath the ftrongeft faith, that believes in the greateft degree, ' the promifes of pardon and remiffion;' he hath the holieft heart, the moft mortified life : .Sanftifica-tion and mortification arifefrom that root of juftification. The blood of Chrift hath not only a power to wafti us from the guilt of fin, but alfo to cleanfe us, and purge us from the power and ftain of fin : And therefore I fay, the beft way to get a great degree of fanflification, the beft way to get a greater meafure of the graces of the Spirit, the beft way to mortify our finful lufts, the beft way to watch over our fpecial fins, is to labour to grow in faith, in the ' belief of thofe promifes of the gof-pel of Chrift ;' and this would be wellob-ferved by thofe that are a little legally by-afled, or carried to mortifie fin only by vows, promifes, ftiunning occafions, removing temptations, ftridlnefs and feverlty in duties, fear of hell and judgments, fcarce rifing fo high for their mortification, as Chrift. Now thefe in them (elves arc but empty weak means of prevailingagainft fin, like the mighty fails of a fiiip without wind and tide ; no queflion but fiiunning occafions, ftri(5\nefs and feverlty in dutict, watchfiilnefs, 6t. dwell in their place and order, like oars in a boat (§ce Saltmarlh, Free-grace, page 68.) which tho' \i be carried with the tide, if well managed, yet they may help it to go the fafter : Howfo-ever, it is Chrift crucified which is the power of all in all ; it is Chrift lifted up as Mofes litted up the ferpent, which ftrikcs more foundnefs into the wounded beholder, than any other way ; wherein lome have toiled ail their time for power over R 2 cor

corruptions, end like Peter have caught little or nothing, becaufe Jefus Ghrift was not in the company.

SECT. VI.

Of the munner of Watchfulnefs over our Hearts.

THAT we may watch over our hearts, obferve we thefe direcftions.

I. Guard we the windows of our fouls, the fenfes : I made a covenant ivith mine eyes^fa\d Job, ivky then fhouid 1 think upon a maid? Job xxxi. i. Turn mine eyes from beholding vanities, faid David, and quicken thou me in thy luay, Pfalm cxix. 37. It is incrediblei^what a deal of pollution and ill the devil conveys infcnfibly into the heart, thro' thefe flood-gates of fin, Jind therefore we had need to watch over ihc fenfes.

2- Go we down into our hearts, and confider well all our thoughts ; thefe if

WATCHFU LNESS.

accufing, Ifa. xxxiii. 14. 18. There Hisrlt thou meditate terrors, and fludy God's wrath, together with thy own fins and miferies, for ever and ever.

4. Refifl: and cruQi we every exorbitant thought which draws to fin, at the very firrt rifing : Is tiie temptation flrong ? Encounter it with this dreadful Dilemma ; 'If I commit this fin, either I muft repent, or not repent; If I repent, it will cofl me more heart-break and fpiritual fmart, before I can purchafe affurance of pardon and peace of confcience, than the fenfual pleafure can be worth ; If I never repent, it will be the death and damnation of my foul.'

5. Lodge we not fo much as light thoughts, unprofitable or vain thoughts in our hearts; they will fiill be entring in, whilfl we are in rhefe houfes of clay, yet lodge they""muft not. Hence the apofile, Eph. iv. 26. Let not the fun go down upon.

good, will bring forth good fruit; and if your ivrath\ q. d. If thoughts of anger

evil, they are the parents and begetters of Jill fins, thefirfi plotters and contrivers of all treafons and rebellions of our life, the l.fllows as it were and incendiaries of all inordinate aifeffions, the panders to all o-ther lufts, that 'take thought to provide for the fatisfying of them ;' the difturbers of all good duties, that interrupt, and foil, Dnd fly-blow all our prayers,that they ftink in the noflrilsofGod ; and therefore con-lider and weigh well all our thoughts; for as cur thoughts are,fo be our affedtions, prayers, fpeeches, actions.

3. Let us make confcience of our thoughts: By ihcm cfpecially do we fiinc-tifie, or fin againfl: (jod ; by them efpecl-rlly do we evidenceourfelvcs,ro bcfinccre-hearted Chriltians, or diffembling hypo-crates; by them efpecially, will the Lord judge us at the lafl day, when he will make manifefi the counfels of our hearts, i Cor. iiv. 5. By them efpecially, if we will not make confcience of them, will God lafh lis in hell to ail eternity, even by Thoughts

come in, in the morning or day time, tiiey mufl be turned out ere night ; or if idle thoughts offer to come to bed to thee, let them not lodge with thee. I deny not but many good thoughts and motions may pafs, as firangers thro' a bad man's heart, and multitudes of vain thoughts and motions may make a thorough-fare of a believer's heart, and diflurb him in good duties, by knockings, and interruptions, and breakings in upon his heart, but flill tliey lodge not there, they are not there foficred and harboured.

6. Forget and flifle \ve nil thoughts of finful anions already palfcd. The mind is very apt to run over the paflages and circumflances of the fame fins, long fince committed, with a new and freh deligln ; this argues wickednefs of heart, and fuch as when it is ordinary witb the heart to do fo, is not compatible with grace : l^hat fruit had ye oftlxfe things whereof ye are noxu ajhamed? Rom. vi. 21. All that the laints reap out of fuch fiuits, is

Iliamc

WATCH F ULNESS.

{bame and forrow, and many a fad figh : Ji^hen Ephraim remembredhis /ins, he was afhamed and repented ; a truly ran<^iHed foul will hate the appearance o! his former fins, and will have his hcarc inHamed with a zeal ond revenge againfl it. W^hat, do you repent to your felves your old fins with delight ? This provokes God exceedingly, you thereby Aand to, "and make good your former a6t; you (hew a delight

125

into captivity every thought to the obedience of ChrtJ}, 2 Cor. x. 5. If thy change in words, actions and all outward carriages were angelical, yet if thy thoughts be finful and unfancftified, thou art a limb of Satan ftill : Purity in the inward parts is the mofl found evidence of our portion in the purity and power of Chrift. 0 Je-rufalem, xvafh thine heart from ivicked-nefs, that thou mayejl be faved : How long

to rack in thofe wounds you have given JJiall thy vain thoughts lodge within thee ?

Chrill already ; ' and therefore in hell it Jer. iv. 14. God feeth, faith the Pfalmifl,

•u'ill prove the greatef> gall, to remember and underftandeth our thoughts afar offy

your old iins: every circumflance in every iin then, will be as a dagger in your hearts. O fludy not thefe thoughts, forget them, ftiflethem !'

7. Entertain all good motions put into your hearts, by the bleffed Spirit, howfo-ever occafioned ; whether by the miniflry of the word, mindfulnefs of death, chrifti-an admonition, reading fome good book, fome fpecialcrofs,or extraordinary mercv; feed, enlarge and improve them to the ut-mofi:, fo fnall we preferve our hearts in a foft.comfortable temper, and heaven-ward, which is a fingularhappinefs.

8. Endeavour we to preferve and keep up lively, holy and fpiritual affedions, and fuffer them not to cool; or if we have grown remifs, endeavour to recover thofe affedtions again. Thoughts and affe<^ions arc mutual caafes of each other ; IVhilfi I mufed, the fire burned, faid David, Pfal, xxxix. 3. And again, How love J thy law? It is my meditation day and night, Pfal. cxix. 97. ' I. His thoughts were the bellows that kindled and inJlamed his aifefti-ons : And 2. His affections inllamed, made his thoughts to boil, and to meditate on God's law day and night. Hence it is that men newly converted to God, having new and (Iron^ affections, can .vith more plea-fure think of God than any elfe can.'

9. Let us captivate and conform all the thpughts and imaginationsof our licart?,to t^e rules and fovereignty of grace ; Bring

Pfal. cxxxix. 2. And hence it is tha^ many humble fouls, fenfible of their fccret fins, in the^prefence of God's pure eye, are more grieved (fetting afide ill example, and fcandals) for the rebellioufnefs of their thoughts, than the exorbitancy of their aftions,for of thefe the world fees the worflj but concerning the other, it cuts them to th^ heart, that they are not fo well able to preferve their inward parts in purity, towards the all-fearching eye of God, as their words and adlionsinPlaufiblenefs ta-wa-rds man.

10. Get we our hearts poifeft with deep, flrongand powerful apprehenfionsand im-preffions of G od's holinefs, majelty, omni-fcience : If any thoughts be of power to fettle, fix and draw in the mind of man, they are thoughts of him. What is the reafon that faints and angels in heaven have not a vain thought to eternity, but that their eye is never off him .^ AVe find.by experience, able/fed means to avoid dillrac-tionsin prayers, to enlarge a man's thoughts in his preparations before, or at the beginning, if with a coniideration of Gods attributes and relations to us, he fets on the duty.

11. Let us elevate, and often lift up cur hearts towards heaven ;• Confider the bli/s-ful depths of God's boundlefs mercies in Chrid ; confider the glory, the evcrlaliing-nefs, the unutterable excellencies of tha: immortal ihining crown above, which after

WATCHFULNESS,

ter this life (and this life is but a bubble, a fmoak, a (hadow, a thought) (hall be fet on our hea-ds by the hand of God ; a very glimpfe whereof is able to fweeten the blt-terert griefs that can be, and to difpel thofe mills of fading vanities, which the world (heated by the fire of inordinate lufts) is wont to evaporate and interpofe betwixt the fight of mens fouls, and the blifs of heaven.

12. Let us fpend fome thoughts, yea many thoughts, about the faving excellencies of Jefus Chrifl:; confider the wonder of our redemption, the mod admirable, and molt aftonill^ng plot of the bleffed

- Trinity, fitting in council about the faving of our fouls; a myftery which the angels

. ftoop down to pry into, an orient pearl, that will out-fhine all the fparkling jewels of the whole creation ; confider the love-letters of Chrifl: in his glorious gofpel,- the love-tokens he hath fent to our dear fouls. * And ah! "What flames of divine affefti-on ? What raptures of zeal ? What ravifli-ments of delights ? What brinilla forrows, and great indignation againft fin ? What extafies of obedience can be enough for our blefiTed Lord, and deareft redeemer V

SECT. VIL

Of the Manner of Watchfulnefs over our Tsngues.

THAT we may watch over the tongue, two things muft: be heeded:

1. That it be not unfeafonably idle.

2. That it be not finfully exercifed.

' That it be not unfeafonably idle ;' and herein obferve thofe generally, and much neglected duties of chriflian reproof, and of heavenly difcourfc.

I. For chriflian reproof, obferve thefe Direftions:

1. If a brother be overtaken with a fault, or fome lefs otfence, admoniflj him in the

Jpirit of mecknefs, confidering thyfdj, left thou alfo be tenjptedy Gal. vi. i.

2. If he oiicnd more grievoufly, then

reprove hkn freely, andfuffer not fin to rej} upon his fouly Lev. xix. 17.

OhjeSl. But in this cafe, when, or how muft we reprove ?

Sol. This cafe is cloathed with fuch variety of circumftances, and conflancy of alterations, that we cannot give any particular Directions ; only, the chriflian that is perplexed what to do, let him confult with thefe bofom-counfellors :

r. With his fpiritual wifdom ; it is that mufl: fuggefl: to him, when, and how to reprove, whether prefently upon it, orfome-times afterwards; whether dire<Sily and downright, or indireftly and by intimation ; whether perfonally, or in the general; whether in a fair and milder manner, or with a more bold and refolute fpirit; whether only by difcountenance, or by dif-courfe, he,

2. With his heart: a reproof muft not fpring from any imperious humour of cen-furing, and meddling with his brethren ; from any fecret ambitious defire, to pur-chafe an opinion and reputation of holi-nefs to himfelf, or from any other by-end, but from an heart truly humbled with a fight and fenfe of its own infirmities, gra-cioufly refolved into compaflion and com-miferation of the offender, and lifted up in a fecret fupplication for the fuccefs of the reproof, and falvation of the party, all at once to God's throne of grace.

2. For fpiritual and heavenly difcourfe, obferve thefe directions.

I. Apprehend all opportunities and occurrences which may minilter matter of digreflion from worldly talk, into divine difcourfe. It is pity that profeffors fhould ever meet, without (ome talk of their meeting in heaven, or of the blefiTed ways and means that lead thereunto ; and therefore by fome wife tranfition, turn thou the current of the difcourfe towards fome heavenly good : it was the praiftice of our Saviour, upon mention of bread, he preft; upon his difciples a diffuafion from the /c?tr-

WATCUF

vett of the Pharifees, Mat. xvi. 5, 6. And upon occafion of drink being denied him by the Samaritan woman, John iv. 10. he (forgetting his weaiinefs, hunger and thirfl) labours to allure her to the well-head of e-verlafting happinefs.

2. Have ever in a readinefs forae common heads of more ftirring and quickning motives to mind heavenly things; as the curfed condition of our natural ftate, the dear prrchafe of Ghrift to redeem our fouls, the incomparablefweetnefs of chriftian ways, the vanity and vexations of earthly things, the uncertainty and raifery of this fliort life, the everlaftingnefs of our flate in another world, the terrors of death, the dread-fulnefs of that great and lafl day drawing on now apace, the horrors of damned fouls, <bc. Mention of ihefe things many times may ftrike full cold to the heart of themoft fenfuai Beljlmzzer, and drive him into his dumps; and by God's bleffing may fometimes prepare the hardeft hearts, for fome thoughts of reraorfe, and more heavenly impreflions.

3. Get we into our hearts a habit of more heavenly-mindednefs, by much exercife, and intercourfe, and acquaintance with God, by often contemplation, and forecaft of the fweetnefs, glory and eternity of thofe manfions above, by reflecting on time pafl, how long thy foul was detained in the (late ofdarknefs, what bitternefs and terrors it pafled thro' in the pangs of its new birth, what relapfes and defertions it hath been incident to, ever fince that time to this; and being thusbulied at home in our own hearts, we fhall find ourfelves much more pregnant and plentiful in holy talk when ■we come abroad : men for the mofl part fpeak moO, and moft willingly of thofe things they mind moft; fuch provifions within, will make the tongue fo ready, that it cannot be unfeafonably idle.

2. Watch we muft over the tongue, that it be not finfully exercifed; and herein ob-ferve thefe diredions.

ULNESS, ' 127

Be dumb to all unfavoury communication ; as lying, fwearing, curfing, «drc. O how do thefe fins wound the heart of Chrift, and crucifie again the Lord of glory ?

2. Be filent from flandering, backbiting, falfe accufing, cenfuring : A true heart is ever moft angry and difpleafed with, moft eagle-eyed, and watchful over, moft ftri£t and fevere againft its own fins ; which home-bred imployment haply hmders, and Moderates a man from too much medling abroad.

3. Give not that "which is holy unto dogsy neither ca/i your pearls before fwine, left they trample them under their feet, and turn again and rent you. Mat. vii. 6, By dogs are meant obftinate enemies, that malicioufly revile the minifters of the word, and the mefTengers thereof: by Swine are njeant thofe fottiih, fcurrile v/retches, who fcornfully and contemptuoufly trample under foot all holy inflrudions, reproofs, admonitions, tendered unto them by any chriftian out of the word of truth. Now if accidentally fuch a fon of Belial, or fcoffing Idimael, be in our company, we are commianded by Ghrift to fay nothing, at leafl of the confolations of Ghrift, of the fpecial promifes of Ghrift, of the gentle entreaties of the gofpel of Ghrift. Gon-fider this, and tremble, all ye that are fcorn-ful, and furious oppofites to the purity and power of the word ; is is the Lord's will that you ftiould runfurioufi/ towards the pit of hell, and that ncrbo^y fhould ftay you ; not a man muft call and cry unto you, to tell you of fuch things as are peculiar to the faints, in way of application to you ; But he that is filthy, let him he filthy flill, Rev. xxii. ir. * Let him drink, be drunk, defpair, and be damned :' All this while not a word of comfort belongs to you.

Contrafts, Covenants, Dealing?, negotl-

Of the Marnier of ivatchfultjefs over our ations, etc. obferve thefe directions,

Aciiom. I. Think we ferlcufly and folemnly of

OUR a(niors are either natural, civil, or that principle, ' Do as thou wouldtfl be

religious. done by: in a fellow-feeling real conctit,

In all which obferve thefe direifHons. put thyfclf into the place, and impartially

I. Concerning natural aftions.as Eating, put on the perfon of the party with whom

t)rinking, Sleeping, Vifitations, recreati thou art to deal, and then returning to th}'-

ons, etc. no conftnnt rule can be prefcrib felf, deal out and proportion unto him that

ed,t becaufe it is much diverfified by health, raeafure in every particular, which thou

ficknefs, age, conftitution ; and every one wouldeft be willing to receive at another's

hath either learned by his own experience, hand, if thou were in his cafe : Whatfoe-

what feafons, and proportions of fuch na vcr (faith our Saviour) ye -would that men

tural helps are fitteft for his temperament, Jhould do to you, do ye even fo to them :

or he is mofl: un\wrihy of that precious for this is the law and the prophets, Matth.

'thing (an underftanding foul) which he vii. 12.

bears in his bofom ; only let me inform 2. Abhor with an infinite difdain, to get

"chriflians, * That they may fin in any of any thing by any wicked means, wrong

thefe a6tions,and therefore let them beware doing, or unconfcionable dealing. \^'e may

and watch over themfelves in the ufe and allure ourfelvcs in fuch cafes, * That be-

enjoyment of thefe things, which howfo lldes the fecret grumbling of our felf-accu-

ever lawful in their own nature, yet by fing confciences, the angry eye of God

our corruption arecapableofinordinatenefs fees fecretly our doings, and will ihortl}',

and cxcefs.' Some are of opinion, * That and moft certainly revenge.'

chriftians are in more danger of being fpi 3. Let our defire and delight never faf-

rltu'ally undone, by a file infinuation and ten itfelf immoderately upon any earthly

infnarementof licentioufnefsand immode thing, tho' never fo excellent: exorbitan-

ration in fuch lawful things, than by the cy and error this way, brings many times

grofs affaults of foul fins and temptations; with it either a lofs of the thing fo doted

their hearts may rife againft any work of on, or it may be a crofs, or howfoever a

darknefs, as adulter}', murder, fwearing, curfe. O confider we the vanity of thefe

profaning the Lord's day, fpeculative wan earthly things ! confider we the glories a-

tonnefs, (be. which yet may too often be bove! Methinks this one prefcrvative would

infenfibly feized upon, by an exceffive fin be powerful enough to keep the heart of

ful delight, in things unfinful in them every chriflian from doling upon the world,

("elves ; and therefore we had need to or fuffering it to be poifelfed thereof, it is

watch over our natural anions.' this, ' Every chriflian by a fruitful faith,

2. Concerning civil aflions, as Bargains, may be allured of a crown of life, either

byalfurance of adherence, or evidence, or

f Only we may, in gmcial, (according to Bieroclcs, in his excellent commentary) advife every man to ufe fuch drink, meat, aid cxcrcifc. as will render the body obedient to the commands of virtue, and as v\ill not provoke the (enfual'and bmtal pit to be r< frj<ftory and iiniuly againfl rca!on that guides it: every roan ou^ht to ab-lldin from allhi'.'.Ii feeding, becaufe it makes the body heavy and fluggilh, and drags the foul into all fortsof earthly

and carnal aflc<ni'on As to the quantity and lime of citing ik^. every one is, or ougfit to be, the fittcll judge

himfelf. Moderation in (iieh things is bift. This condemns all excefs in thefe fou of things, and excludes whatever is Inirtful, and that dcbafes and drags down the foul, which afpircs Inwards the iuttlliger.ee, that is, towards God. — HicrocliS' commcntaiy upon the Golden \ crfLs,id. iidiiion, p. 116, 130.

both :

WATCHF

both : Now if that once a day he (hould take a ferious furvey of the glory, ever-laftiugnefs, and unutterable excellencies of that immortal crown, which our dear Redeemer holds for him in his hand, ready to fet upon his head, when he Ihall be dif-folved from this vale of tears ; methinks it were able fo to dull the edge, and diflblve the droflinefs, of all earthly defires, that they Ihould never be able to heat or harden his heart any more.

3. Concerning religious actions, as meditating, hearing, reading, fafting, praying, almfgiving, <bc. obferve thefe dired^ions. I. in general. 2- in fpecial.

1. In general, obferve, ' That we draw and derive from Chrift by theattraf^ive force of faith, fpecial abilities, i. To perform all duties. 2. Toexercife all graces. 3. To refift and overcome all temptations and corruptions which fliall befal us.' To this purpofe are thofe promifes of grace and itrength, Ifa. 3{.iiv. 3. Ezek. xxxvi. 27. Zech. X. 12. John i. 16. And thefe are fe-curities, given us from God, that we (hall receive grace through duties, which are the conduit-pipes or inftruments of conveying the fame into the foul from Chrift. This is to do all in the ftrength of Chrift, and to take forth a great deal of Ghrift into the foul, fo that not /, but Chriji may live in me, Gal. ii. 20.

2. In fpecial, obferve thefe direflions.

1. That before the doing of duties, we remove all lets and impediments which may hinder, and improve all occafions which may forward us thereunto.

2. That in doing of them, we behave our felves well and wifely, performing ihem rightly and religioufly.

3. After all is done, that we be careful all be not loft through our own vilenefs, and vicioufnefs^, privy pride, or fecret hy-pocrifie.

For inftance, would we -watch unto

ULNESS. iicj

prayevy as the apoftle injoins us, Eph. vi. 18.

1. Then, before we fall on our knees, let us ftiake off three impoifoning and heavy hindrances, which otherwife will clog and clip the wings of our prayers, that they will never be able to afcend up into heaven ; as Sin, Anger, and Diftruft; and let us polTefs ourfelves of three excellent helps and inflaming furtherances; the Firfl: is a right apprehenfion of God's dreadful-nefs, purity, power, ^c. The Second is, a true fenfe of our own vilenefs, abo-minablenefs, nothingnefs, isc. The Third is, an hearty furvey of the infinitenefs, and unexprelTiblenefs of God's bounty, bleffings and compaflionate forbearance towards us.

2. After we are down on our knees, i. Repel with an undaunted fpirit, Satan's blafphemous injeftions. 2. Watch over ihe world with care and timely oppofiti-on, that if it be poffible, not an earthly thought may creep into our heart all the while. 3. Strive to hold our hearts in hear, as well in confelFion as deprecation, in deprecation as petition ; as well for purity of heart, as for pardon of fin throughout: prayer is the creature of the holy Ghoft, every part whereof we fhould heartily wifh, and earneftly wreftle, that he would proportionally animate and enliven, even as the foul doth the body.

3. After we ars rifen ofF our knees, i. Take heed of refting in the duty, take heed of privy pride, and fecret hypocrifie, take heed of returning with the dog to his vomit. 2. Purfueand prefs after the things prayed for, by a timely apprehenfion, fruitful exercife, and utmoll improvement of all occafions, and heavenly offers, which may any ways concur to the compaffing of them: but of this I lliall (peak more largely, when I come to the du^y of Prayer, Thus much of Watchfulnefs.

( 13^ )

CHAP. IV. SECT. I.

Of the Nature of Self-tnaJ,

WE have done with Watchfulnefs, the eye that overfees and direds all o-ther duties. Now to the duties themfelves; wherein we (hall follow this method: i. To confider them as in reference to private per-fons. 2. As in reference to families. 3. As in reference to publick alTemblies. Thephilo-fopher in his method of pra<Slical philofophy, firft handles Ethicl^, in reference to par--ticular perfons; and then he proceeds to his Oeconomicks, in reference to fami--lies; and, laftly, to his Politicks, in reference to cities and countries. Of many particulars arlfe a family; of many families is conftituted a city ; the fame order (hall we follow in thefe divine arts of our Ethicks, Oeconomicks, and Politicks, And we ihall firH handle duties in reference to particular perfonJ; of which fort are thefe :

1. Self-trial. 2. Self-denial. 3. Experiences. 4. Evidences. 5. Meditation. 6. Life of Fait/;.

The firft duty is Self trial: and for our better direftion in the exeicife of this duty, cbferve we r. 77;*? Nature. 2. The Objeds. 3. The Manner. 4. The Time of it.

For the nature of it; Self-trial • is a kind of judiciary proceeding, in which a man keepeth private feflions at home, paf-fmg a fentence on his thoughts, words and actions.

Or, for more diftin^l knowledge, two forts of anions are implied in this duty of trial, viz. fome EJfential, fome Accidental.

1. Of the former fort, or of Effentials, are thefe three, viz. i. Difcuifion. 2. Application. 3. Cenfure.

I. Difcuifion is a Shifting of our life and «lealings, by which we pull things out of the heap, where before they lay confufed, and unfeen, and by whicli we fet every fa<ft

of ours in open view, that it may be fcan-ned, and feen by itfelf what it is.

2. Application is a laying of thefe a(fls, thus fearched and found out, to the rule of God's law, which is the touchftone of all our doings, according to which God will judge at the laft.day.

3. Cenfure is the judgment that our minds and confciences give upon our thoughts, words and deeds, according to the rule of the law. Thefe three laid together, make up the nature of this work of Examination, or Self-trial ; fo that we may not unfitly defcribe it out of its own principles, thus;

' Self trial is a difcuflion of a man's life, that his thoughts, words and deeds may be feen, and cenfured according to the rule of God's law.'

2. Of the latter fort, or of Accidentals, are thefe two, viz.

The one going before. Self-trial. The other following after it.

1. That which goes before it, isapurpofe to better a man's fpiritual eflate, viz. by cor-redling what isamifs, and confirming what is right.

2. That which follows after, is a practice of fuch rules as may back our trial, and make it more effeftual to us: I Ihall mention only thefe three rules;

1. That after we have tried, we then compare our prefent with our former ef-tate, and confider whether we have increaf-ed or decayed in grace.

2. That if we have profited in grace, we then confider by what means we have profited, that fo we may make more conitant ufe of fuch means; or,' if we have decayed in grace, we then obferve by what temptations we were overcome, that fo our

morf

former errors may make us more wary, and more refolute againft them for the future.

3. That as ue meet with many occafions of moment concerning which we had a purpofe to better our Tpiritual eftate, we then recaU home our thoughts, and make ufe of our former refolutions, and prac-tife what we did purpofe. Out of all thefe laid together, we may more fully defcribe it thus:

* Self-trial is a difcuffion of a man's life, for the finding out the true eftate of a man's foul towards God, accompanied with a purpofe and praftice of whatfoever upon trial (hall appear requifite for the falvati-on and good of a man's foul.' SECT. II. Of the Obje^s of Self-trial.

THE objeft of our trial is either i. evil works, or fin; or^ 2. good works y or duties.

1. We muft examine or try our lin in General and Special.

In General, whether of omillion or commiffion : For, as in the lafl: judgment, our Lord will not only give fentence a-gainft murthers and opprelTions, but a-gainft vmcharitablenefs, and unmerciful-nefs, in not feeding the hungry, in not lodging the flranger, in not clothing the naked, in not vifiting the fick; fo when we judge ourfelves, we muft cenfure not ' only our robbing the poor, but our not relieving the poor ; not only our commif-ilons of evil, but our omifTions of good.

2. In Special, whether of our calling or nature: thefe fms may breed fpecial danger, becaufe \xq are ready to drop into them of our own difpofitions; and therefore, in the daily care of our fouls, we had need to try oxufelves concerning thefe fins.

2. As we muft examine and try our e-vil works, fo Our good works.

I. Becauf^wearemany times deceived with fijews, thinking that good which is evil: thus Paul thought he ftiewed much zeal, when h^ pufecuted the churches ofChrif}, Phil, iii,

S

SELF-^TRIAL. 151

6. and Micah thought he highly merited

God's favour, when he kept a priej} for idolatrous ferviccy Judg. xvii. 13.

2. Becaufe in the very works which are truly good, we do many times intermingle corruptions of our own, fometimes evU ends, and fometimes evil thoughts, and fometimes we perform them in an evil manner; but always in our beft devotions there are many imperfe61ions and failings. Indeed this trial is a duty neceflary to all duties ; if we believe, we muft do it with the heart, Rom. x. 7. if we fing pfalms, we muft do it with the Spirit, i Cor. xiv. 15, if we come to the Lord's Supper, firft Let a man examine himfelf and fo let him eat, I Cor. xi. 28. if we pray, we muft there^ in examine: and hence, as fome obferve, the fame Hebrew word fignifies to pray, and to judge a man's felf.

But becaufe duties are of feveral forts, * I. hiward, of the heart. 2. Outward, of the tongue, and aflions. In trying thefe three, we ftiall inclufively try all forts of duties that are in reference to them.

SECT. III.

Of the Manner of trying, ar, examining

our fins in general.

THAT we may try, or, examine our fins of all forts, obferve thefe rules,

1. Procure we a catalogue of our fins, both before, and fince our converfion; and to that purpofe, go we through the commandments one by one, and in each of them conlider what fins are condemned, and what duties are enjoined : and hereupon queftion with our own hearts, * Whether have I committed this or that fin ? 2. Whether have I negle6Vcd this or that duty •" and as the heart anfwers, be ready to note down thefe fins whereof we ftand guilty.

2. The fins thus found out, make we a folemn confeflion to God, with deep hu-miliarion ; let them be dolorous confcffi-ons, with grief and forrow for fin and from a fight and lenfecf it: Thus Ephraim did, and God was fain to acknowledge it, J have

furely heard Ephraim bemoan himfelfy Jer. xxxi. 18. O the Lord loves to hear fuch bemoaning Ephraims, and fuch bemoaning confeflions.

3. The fins thus confefled and bewailed, Jet us judge and condemn ourfelves: this is that duty inftanced in by the apoftle. If we iMOuld judge ourfelves, ive vjould not be judged, I Cor. xi. 31. There is a tribunal that we (hould every one ere<5l within us, where confcience is the accufer, reafon the judge, fear the jaylor, forrow the executioner.

4. After we have thus judged ourfelves, let us then appeal » God's throne of grace; Jet us defire of God falvation in the Lord Jefus Chrifl; let us cafl: all our confidence

' on him, who never fails them that put their truft in him, and in his precious merits.

SECT. IV.

Of the Marnier of trying^ or examining our fpecial fins.

THAT we may try, or examine our fpecial llns, our Dalilah fins, obferve •we thefe rules;:

I. Endeavour we to find out this fin j and in our fcrutiny we may difcover it by thefe marks:

I. * That is the Dalilah, which thy own confcience and the finger of God in the miniflry many times meets with, and chiefly checks thee for,'

2.' That which thou art lotheft to leave, haft leaft power to refift, and which moft hinders the refignation and fubmilfion of the foul and body to the word and will of God.'

3.' That which God often corrects in thtc, even in the interpretation and guilty acknowledgment of thy felf-accufing heart; and, if ever the fvvord of the Spiiit fhall cleave it from thy bofom (which is infinitely to be defired) it will coft the bitter-til tears, and decpeft groans.'

4. ' Thoughts, plots, and projefts about

SELF'TR lAL,

it (a thoufand to one) ordinarily fnze upon thy heart at thy very firfl weiring, if they have not broken thy fleep, and troubled thee in thy dreams.'

2. The fin once found out, do we pur-fue it, and make we a folemn confefiion to God of it: mourn we under it, and de-fire we help from God for his mortifying grace.

3. Settle we in ourfelves a purpofe of heart, to forbear it in time to come: in undertaking of which purpofe, it will be expedient to fet ourfelves fomc fiiort fpace of time, as for a day, or month, <bc. and when the prefixed time is come, we Ihould then queftion ourfelves, how well we have performed, or how, or wherein we have failed ; and then begin a new purpofe.

4. Be we ever jealous of ourfelves, and of our infirmity and pronenefs to this fin. Now we have two grounds of this jealoufy:

1. Left we be deceived about it.

2. Left we be overtaken with it. I. We may be deceived, in fuppofing

that we are utterly divorced, and quite delivered from this bofom-fin, when it is nothing fo ; as thus :

1. We may change only in the outward form, and not in truth : for inftancc, ' whereas the fame fin of covetoufnefs doth utter and exprefs itfelf by ufury, fimony, facrilege, bribery, grinding the faces of the poor, detaining ill gotten goods, without reftitution ; we may perhaps infenfibly glide out of one gulf of gripping cruelty into another, or, it may be, from one of thefe more notorious, to fome other Icfs obferved, and lefs odious in the world, and yet ftill abide in the chambers of death, and under the tyranny of this reigning fin.

2. We may furceafe, and refrain from the outward grofs atls of fuch hateful villainies, and yet our inwards be ftill defiled with infatiable fenfual hankerings after them : for inftance, * whereas the foul fin of uncleannefs doth afluate itfelf by fornication, adultery, felf-pollulion, immoderate

abufe

SELF-TR lAL.

abufe of the marriage-bed, fpeculative wan-tonnefs.wemay, perhaps, forbear the external afts of uncleannefs, and yetly and lan-guifh in the delightful revolvings of them in our mind, in adulteries of thought.

3. We may change the kind of our bo-fom-fin, in refpe(ft of the matter, form, objeft, every way ; and yet upon the matter itfelf, it is but the exchange of one foul fiend for another. For inftance,' wan-tonnefs may be our fweet fm in youth, and worldlinefs in old age; Hypocrify may reign at one time, apoftacy at another; Furious zeal for one while, profane irreli-gioufnefs for another f.

4. We may for a time pull our necks out of this ftrong yoke of Satan (out of a melancholic pang of flavilh terror, feri-ous fore-thought of death, lying everlaft-ingly in bell) but becaufe it is not the 'work of the word, humbling us foundly under God's mighty hand, planting faith, and infufing mortifying power, anon will this unclean fpirit return, and rule in us again far more imperiouily than before. I know it is not impoflible, but that a man after his converfion, by the fudden fur-prifal of fome violent temptation, and cunning train of Satan, may be haled back to commit his fweet fin again (tho' it be an heavy cafe, and to be lamented, if it were poilible, with tears of blood) yet he never doth, nor never can return to wallow in it :again, or to allow it: Here is the difference, The temporary man, after his former inforced forbearance, engulphs himfelf again with more greedinefs into the fenfuality and pleafures ofhisbofom-fin, he lies in it, and delights in it, and hardens himfelf more oblTinately in it : But the found convert, after a relapfe, his heart bleeds afrefh with extraordinary bit-ternefs, and he cries more mightily to God

^33

for the return of his pleafed countenance, and he prays, and fortifies the breach with flronger refolution, and more invincible watchfulnefs againft future afTaults. Ob-ferve then, if our change be but formal, outward, miftaken, temporary, we are ur.erly deceived, and therefore we had need to be jealous of ourfelves.

2. We may be overtaken with this fin, before we be aware ; our nature is very apt to take fire, our corrupt heart is like tinder, or gun-powder : This fin is called, Peccatum in deliciis, * Our darling plea-fure, our minion delight;' it is ever ready at every turn to allure us, tempt us, perfuade us ; and the foul, by a fecret fen-fual inclination, is apt to follow it, to feed upon it with much aiieftionate fweetnefs : It may be, we have fometimes given it a death's wound, by the power of his might who is our /ill in All, and yet, as it is faid of the firft beafl, this deadly wound is ready to be healed again. Rev. xiii. 12. it is an Hydra with many heads, and if we be not fiill hacking and hewing, it will revive and recolle(51: flrength, and at laft rage more than before ; and therefore what need have we to this holy jealoufie !

5. Above all, without which, all the refl are nothing, believe we the promifes of pardon, and of fanflification. The promifes of the firfl fort, I fpoke to in our watchfulnefs over this fin, and therefore now I fliall fpeak of the latter. The Lord hath promifed to deliver us from all our enemies, that xue may ferve him in righte-oufnefs and halinefs all the days of our life, Luke i. 72, 74, 7$. The Lord hath/ro^ mifed to write his law in our hearts, Heb. X. 16. and that can never be, except he obliterate all the old writing : Now then believe thefe promifes, and prefs the Lord with them, or we Ihall never be able

f Proud of an eaCy conqucft all along, Sbe but removes weak pafltsns for the Qrong.

So, when foiall humours gathcc to a gout, 'I he doCttix fincies he ha driv'n them oat.

Pope.. to

»34

SE L F-7

*o outwreftle our lufts. What tho' we find out our fwcet fins, confefs them, re-folve againfl them, be jealous over them ? unlefs we go to God and Chrifb in the pro-mifes for Orength, we fliall ly down in forrow. Could we of ourfelves fubdue our corruptions, God would not take this upon him, * to giveus new hearts,and new fpirits, to fan£lifyus, to make us new creatures,to crucify the flefh, to weaken the dominion of fin :' Alas! he knows our weakncfs, and he knows all is in his own power ; and therefore, if we would mortify thefe lufls, we muft go to him, and befeech him to do it. When a man is once in Chrift, he lives by a principla^without himfelf; I live

' by the faith of the Son ofCod^ faith Paul, -ivho loved 7ne, and gave himfelf for me,

• Gal, ii. 20. If we aflc, Why will the Lord have ourflrength out of ourfelves ? Why may not a man have fufficient habitual ftrength in himfelf, by which he may be able to outwreflle lufls, and overcome temptations ? The reafon is, ' Becaufe no fle(h (hall rejoice in itfelf, and therefore Chrift is made fanftification unto us :' O let \isr believe thefe promifes, and have continual dependance on the Lord Jefus Chrift.

SECT. V. Of the manner of trying ^ or examining our Hearts.

THAT we may rightly try, or examine our hearts, obferve we thefe rules.

I. Ufe we retirednefs when we fall on this work : To this purpofe, faith the Pfalmift, Commune with your oivn hearts, upon your beds, and be JHII: Pfal. iv. 4. When we get alone purpofely tolludy our hearts, our hearts will then come to us, they will be more apt to difcourfe with us privately than in n croud ; and therefore fct we fomc time apart out of our public or particular occafions to deal with our hearts, as V)7i\\^^ ivho after the public bufine fs ivas done, returned home to vifit, and

R lAL, _

to blefs his own houfe% 2 Sam. vl. 20.

2. Try what thoughts are within, and which way runs the flream of our thoughts: thehcart isanhoufe of common refort, into which multitudes of thoughts, like fo many guefts enter, and have free and open accefs ; only, if it be fandlified, it ordinarily difiils holy, fweet and ufeful meditatons, out of all objefts: as the bee fucks honey out of every flower, and a good ftomach fucks fwcet and wholfome nourishment out of what it takes to itfelf ; fo doth a holy heart (fo far as fan6li-fied) convert and digeft all into fpiritual and ufeful thoughts : But on the contrary, if it be wicked, then a world of vain, light, wanton, profane and diffolute thoughts lodge there, and defile thofe rooms they lodge in ; which made the Lord fay to Je-r\i^3\em,0 Jerufalem,ivafh thine heart from ivickednefs, that thou mayefl he faved : Hoxv long fiall thy vain thoughts lodge within thee? Jer. iv. 14.

3. If upon trial we find a lothnefs to entertain holy thoughts, and unfteadinefs in them, a mifplacing of them (which diforder is a vanity and fin, be the thought materially never fo good) or, if we find in us many times a taking thought to fulfill the lujls of the fit[hJ Rom. xiii. 14. a reprefenting, or acting over fin in our thoughts (O how much of that precious fand of our thoughts run out this way !) then let us humble ourfelves for them ; and thus A-gur teacheth. If thou haft done foolifl^ly in lifting up thyjelf or if thou haft thought e-vil, lay thine hand upon thine mouth ; /. e. be humbled, be afliamed of thefe thoughts.

4. After humiliation, we muft proceed to judgment : And to that end, con-fider what will be the fubjefl of that great inqueft at the laft day ? The apoftle an-fwers, the ccunfels of the heart, iCor. iv. 5. And who will be the executioner? e-ven thoughtsaccufing.> O then let us prevent this doom, and this execution, by our own judgment and felf condemnation ; let us

fen-

fentence our hearts, and whip out our evil thoughts, and give them their pafs.

5. Let us watch over, and obferve our hearts ever after. Thoughts will be croud-ing in, when we have done all we can, yet let them know, that they pad not un-feen: Where (lri(ft watch and ward is kept, where magiftrates, and marfhals, and con-ftables are diligent to examine vagrant per-fons, you fhall have few of them there : The reafon that fuch fwarms of vagrant thoughts make their rendevouz, and pafs iji our hearts, is, Becaufe there is noflrift watch kept, we obferve not our hearts, with alt diligence.

6. Set our thoughts in order every morning, Arengthen and perfume our fpirits with fome gracious meditations on God's holinefs, majerty, omniprefence, omnifcience : My foul waiteih for the Lord (faid David) more than they that ivatch for the morning, Pfal. cxxx. 6. Obferve it, if you pleafe, when we firfl open our eyes, there ftand many fuirors attending on us tofpeak with our thoughts, even as Clients at Lawyers doors; but fpeak we firft with our God, and he will fay fome-thing to our hearts, and fettle them all the day after.

7. Now and then propofe we to our hearts thefe two queftions : i. Heart, how doft thou ? a few words, but a very ferious queftion : You know, this is the firft queftion, and the firft falute that we ufe to one another, How do you, fir ? I would to God we would fomeiimes thus fpeak to our hearts, ' Heart, how deft thou ? how is it with thee for thy Ipiritual eftate?

SELF-TRIAL, 155

and me ?' as that dying Roman once faid Animula, vagula, blandulay <^c. ' Poor, wretched, miferable foul, whither art thou and I going, and what will become of thee, when thou and I fhall part?' This very thing doth Mofes propofe to Ifrael, though in other terms, 0 that they would confider their latter ends ! Deut, xxxii. 29. And O that we would propofe this queftion conftantly to our hearts to confider and debate upon ! Commune with your own hearts, faid David, Pfal. iv. 4. q. d. debate the matter betwixt you and your own hearts to the very utmofl: Let your hearts be fo put to it in communing with them, as that they may fpeak their very bottom. Commune,'] or, hold a ferious communication, and clear intelligence and acquaintance with your own hearts : It was the confeflion of a Divine, fenfible of j?is negleft, and efpecially of the difficulty of this duty, * * I have lived (faith he) forty years, and fomewhat more, and carried my heart in my bofom all this while, and yet my heart and I areas great ftran-gers, and as utterly unacquainted, as if we had never come near one another :— Nay I know not my heart, I have forgotten my heart ; Ah my bowels, my bowels ! that I could be grieved at the very heart, that my poor heart and I have been fo unacquainted!' We are fallen into an Athenian age, fpending our time in nothing more than in telling or hearing news, AiSs xvii. 21. * How go things here ? How there ? How in one place ? How in another ?' But who is there that is inquifitive, * How are things with my poor heart ?' Weigh but in the ballance of a ferious confideration^

2. Heart, What wilt thou do ? or. Heart,

what doft thou think will become of thee what time we have fpent in this duty, and

• Mr Lighfoot in his fermoa b:tore thejHoufc of Commons on Pfal.'iv.^. "Where obferve that I (et rot the author here under the confcdion of a wilful nejleft of that main duty till that veiy time that he wDScxhcir-it)g, oti ers to it; 1 rather look upon ir as 1 is daily confelTion, both bcft re and fincc : W iiich argues not an impious, voluntary, wilful neglcfl ; butrathtra fender, bimblc, watchful, left, and fciifible (pit it, truly Iccfibic of that noglc^ wbich i$ infirmity, Jfaac ^4mirofe,

what

what time otherwife ? and for many fcores and hundreds of hours or days that M'e owe to our hearts in this duty; can we write iifty ? or where there (hould have been fifty yeffels full of this duty, can we find twenty, or ten? O the days, months, years we beAow upon fin, vanity, the affairs of this world, whiles we afford not a minute in convcrfe with our own hearts, concerning their cafe.

SECT. VI.

Of the manner of trying^ or examining our

Tongues,

THAT we may rightly try, or examine our Tongues, obferve we thefe rules:

I. Search w^e into our difpofitions, whether we are men of few words, or given to much fpeaking ? The tongue may offend both ways, but efpecially if we are wordy.

2..Perufe with a broken heart and bleeding 2ffe6\ions, the many kinds of thofe fins of the tongue, whereof (no doubt at one time or other) we have been deeply .guilty. Some number them in thirty particulars; 35 'Blafphemy, murmuring, defence of fin, fwearing, forfwearing, lying, equivocating, flandering, flattering, cur-fing, railing, brawling, fcoffing, giving ill counfel, fowing feeds of difcord amongfl: neighbours, double-tonguednefs, boafiing, difcovering of fecrets, hafiy or indifcreet threatening, rafii promifes and vows, idle words, loquacity or immoderate talkative-nefs, filthy talking, fcurrility or foolifh jcfling, tale-telling, raifing of rumours, finful filence, rafli cenfuring, malicious informing, whifpering.'

3. Confidcr we the laft judgment, when men fliall give acccioit for every idle u-ord; for by cur words ive niuft be juftifiedy and by our words ive mufl be condemned^ Matth. xii. 36, 37. Will it not be a fearful bill, wherein muft be written every word that we fpoke all our life long? O let us tremble to think of it, and judge and condemn ourfelves, and feal up our lips

JTRl^L,

with amazement,as if we were Aruck dumb.

4. Let us ever after fet a watch at the door of our lips: I faid, I -will take heed to my ways, that I fin not with my tongue; 1 will keep my mouth with a bridle^ Pfal. xxxix. 2. It is ftoried, that when this verfe was read, or leflured upon to a religious perfon, he cried out, * Stay there, and I will hear the reft when I have learned that vcrfe,' [Tripart. lib. cap. i.] A long time after, being demanded. Why he returned not to his old mafler, he anfwered, that ' as yet he was not perfeft in his firft \ti-fon:' and hence the apoftle could fay, If any man offend not in word, the fame is. a perfe6i man, and able alfo to bridle the whole body. Jam. iii. 2. It is an hard work to bridle the tongue, and therefore we had need to watch over it.

5. Pray we the Lord for the guidance of his Spirit in the right governing of our tongue ; 77;!? preparations of the heart in man, and the anfwer of the tongue is from the Lord, Prov. xvi. i. and therefore prayed David, Set a watch, 0 Lord, before my mouth, keep the door of my lips, Pfa. cxli. 3. O the tongue is a fire, a world of ini' quity, Jam. iii. 6. as the fire flies about, fo the tongue is faid to have wings; as the fire aflimulates, and turns every thing into its own nature, fo the tongue aflimulates the hearts of men to whom it fpeaks; we had need therefore to pray, that God would order this fire in our mouths, left we kindle fuch a fire in thebreafts of others as we ftiall never live to quench again, and fo kindle the fire of God's wrath, which fliall fmoke to our dcftrudtion.

SECT. VII.

Of the manner of tryingy or examining our

ASiions.

THAT we may rightly try, or examine our anions (I mean fuch actions as are matters and concernments of the foul, whether the work of faving grace, or the individual companions of

this

this faving work, as duties and graces) ob-ferve we thefe rules :

I. For the work of faving grace or con-veriion, try, (r.) Whether ever our fouls were wounded by a clear difcovery and wide opening of our many ulcerous fecret corruptions? Whether ever they were affected and prefTed with a through fenfe and feeling of the fierce wrath of God, ready to break into unquenchable flaines of vengeance againll us ?

(2.) Whether, after thefe bruifingsand breakings, our fouls ever caft their eyes upon that infinite fea of God's mercy, glo-rioufly flreaming thro' the infinite bleeding wounds of Jefus ChriH: upon every truly broken, contrite and wounded heart ? "Whether ever they fettled and fafiened their fight ftedfafily upon their bleffed Redeemer, as he was hanging on the crofs, ftruggling with his Father's wrath for our (ins, and crying out at lafi, // is finijhed.

(3.) Whether, after this fight, and confi-deration of the work ofour redemption,our fouls ever hungered and thirfi^ed after the precious blood of the Lord Jefus, far more greedily, and infatiably, than ever the panting hart thirfied after the rivers of water? Whether ever with firong cries, prayers, groans and fighs, they threw themfelves with fome comfort and confidence into the bleeding and bleffed bofom of our dear Redeemer, and there hid themfelves fweet-ly and deeply in his facred wounds, and goared fide, from the eager purfuit of the wounding law, the rage of Satan, and ftingings of their own confciences ?

(4.) Whether after this fafi; hold upon the paflion and merits of Chrifi, our fouls ever received this comfortable news, * That we were pardoned, juflified, intitledby the covenant of grace, unto a crown of im-mortaUty, and endlefs joys in the heavens V Whether this ever melted us into an e-vangelical repentance, * to bewail heartily all our fins, and former wretchednefs of life, for having fo vilely and rebellioufly

SELF-TRIAL, j^y

grieved and offended fo gracious and loving a Father ?'

(5.) Whether, after thefe comforts and forrows, our fouls ever refolutely abandoned the practice of every grofs fin, and threw out of their afteftions the liking and allowance of every the leafl infirmity ? Whether we have ever fince fettled our felves to holinefs of life, univerfal obedience to all God's commandments, though not in perfeftion and height of degree, yet in truth and fincerity of heart.

It may be every foul, truly converted, cannot fpeak affirmatively to every of thefe queries in intention, or height of meafure, tho' for the fubfiancethey can ; and if fo, we may conclude, there is ' the work of faving grace.'

For the individual companions of this faving work, as Duties and Graces.

J. For duties, try, i. How we manage them before, in, and after the work ? Of this we fliall inform more particularly in moA of the duties, as we handle them in order. 2. What fenfible and quickening communion we have with Chrift in our duties ? This is the main bufinefs andend of all the ordinances of Chrifi:. It is ordinary with us to terminate our devotions with a circular courfe of praying morning and evening, or of coming to church every Lord's day; we look no further, but only to the exercife of the body, we fee not any thing of the power of Chrifi: (hin-ing out in firength in thefe duties: and therefore try we particularly,

1. ' Whether we have, in the ufe of any divine ordinance, an intimate, tender and effeftualprefence of Chrifi: himfelfwith us?'

2. * Whether we have a conftant influence, a quickening power of fpiritual re-frefiiing, a fenfible fpiritual taile of divine love, or of God himfelf by this prefence of Chrift ?' In right performance of duties, we come to have fuller union with Chrifi-, and by this coming to him, we come to and fee the Father by him ; and hence iol-T" lows

lows by this prefence of Chrift,thefe three Pfal. Ixxvii. 6. And thus he bids us, Com-

things, I. Peace with, and a fpiritual joy in God. 2. A ftrength communicated to walk with Chrift, and in his power with God. 3. A fealed aflurance of eternal communion with God in glory.

2. For Graces, examine, (i.) The truth of our graces. (2.) The growth of our graces. (3.) The wants of our graces: all which we ihall difcufsat large in the Sacrament of the Lord's fupper.

SECT. vnr.

Of the ti?ne of our Self-trial.

THE fcriptures have determined no fct time, jjif t fome rules there are, partly in fcripture, and partly prefcribed by holy men, which we may make ufe of, as thus.

1. There is no danger of furfeiting upon too much; the ofrencr we reckon with our fouls, the fewer things we Hiall have to reckon for every time; and the fewer things there be, the more readily will they be called to mind, and more exa(5Vly be fcanned : this made Bernard fay of this work, * If we will do it as often as we need, we mufl: do it always.' {Serm. 48.)

2. The time that learned and devout mencommend to us, is once every day: So * Chryfoflom, Let this account be kept every day; have a little book in thy con-fcience, and write therein thy daily tranf-grcflions; and when thou layeft thee down on thy bed, then bring forth thy book, and take an account of thy fins.' {Ex. c«Pf. 4.)

3. The time that efpecially fcripture holds forth to us, is at evening or at night: / cali to reniembra7ice, faid David, myfong in the night; I commune with my own heart, and my fpirit made diligent fearch.

mune with your own heart upon your bed, and be fill, Pf. iv. 4. Upon which words fays Chryfoflom, * What means this that he faith, Commune with your own hearts upon your beds ? q. d. after fupper, when you lie down, and are ready to lleep, and have great quietnefs and filence, without prefence or difturbance of any, then ereiTt a tribunal for your own confciences.' f

4. Other times may be as occafion requires : when the church of Ifrael was in diflrefe, and fighed to God, then they encouraged each other. Let usfearch and try our ways, and turn again to the Lord, Lam. iii. 40. When Chriftians purpofe to receive the Lord's fupper, then. Let a man examine himfelf, and Jo let him eat, \ Cor, xi. 28. When we obferve days of faft for humiliation of our fouls; or when we obferve a (abbath of feafts, or efpecially when we are cart down upon our lick-beds, and in expt£lation of our diflblution, then 'tis time to examine, and to judge ourfelves, that we be not judged, i Cor. xi. 31.

5. Befides thofe daily and cafual times, it is convenient alfo, after fome good fpace of time, to try our felves over again, ex. gr. After a month or a year, to confider our felves for the month or year part, that we may fee how we have profited or decayed for that fpace of time ; for as our members grow, and our fliape every day chang-eth,andour black hairs turn gray, while we perceive it not, yet after fome fpace of time, we may eafily difcern ; fo it is in our fouls, befides the manifeft changes which fometimes appear at the inftant, there are certain infenfiblealterations, which are not to be difcerned, but after fome continu.

\ Let not the Uciling GoJ of lleep furprizc, "tJor creep in flumbers on tliy weary eyes, K'C ev'iy a^tiun of the foimcr day t)'.ri£lly tliou doll and rigliteoudy furvey, Witli rev'ientc at tl»y own tribunal (landj And anfwcr jullly to thy own demand. Wlicrc have I been? in what have I tranfgrefsM ? Wlmt good or ill lias this day's life exprcfsM?

I Where have I fail'd in what I ought to do ?

In what to God, to man, or to myfcif, I owe?

Inquire fevere what-c'cr from firft to laft, I From morning's dawn 'till ev'ning's gloom, has pad.

If evil were thy deeds, rejJtnt and mourn,

And let thy foul with ftrong remorfc be torn. I If good, the good with peace of mtnd repay, •\

I And to thy fccret filf with plcafurc fay, >

I Rejoice, my heart, for all went well to-day. T>vth. J

Tyth.

ance

ance of time: and for re(rtifyingbfthere,It is neceflary to take a more general view of our fouls, in a monthly or yearly trial ; by this means we (hall fee wherein we are better or worfe, how our zeal is increafed or decreafed ; if we are bettered fince our laft general account, we ftiall have occafi-on to praife God ; if otherwife, we mufl: therefore be humbled, and blow the coals of zeal, and ftir up the grace of God in us, that we may flrengthen the things which remain, and are ready to die, Rev. iii. 2.

To this purpofe we read of many ancients that were accuftomed to keep diaries or day-books of their a6lions, and out of them to take an account of their lives: Such a regifter (of God's dealings towards him, and of his dealings towards God in main things) the Lord put into a poor creature's heart to keep in the year i 641. ever fince which time he hath continued it, and once a year purpofes, by God's grace, to examine himfelf by it. The ufe and end of it is this ;

1. ' Hereby he obferves fomething of God to his foul, and of his foultoGod. 2. Upon occafion he pours out his foul to God in prayer accordingly, and either is humbled or thankful. 3. He confiders how it is with him in refpeft of time paft, and if he hath profited in grace, to find out the means whereby he hath profited, that he may make more conltant ufe of Inch means: or wherein he hath decayed, to oblerve by what temptation he was o-vercome, that his former errors may make him more wary for the future,'

Befides many other ufes, as of his own experience and evidences,which he may, by the Lord's help, gather out of this diary.

SECT. IX.

The daily regifter of a weak unworthy Ser-

vant of Chrijl for fome Tears.

T may be expected, that I give fome example hereof, wherein if I might any way advance Chrift or benefit his church, though I lay in the duft, I fnould willingly

T

SELF^TRIAL, 139

publidi and fubfcribe the dally regiAer of

a poor unworthy fervant of Chrift, indeed one of the meaneft of his Mafter's family, for fome fpace of time : As thus,

1651. M.^r 13. I retired myfelftoa folitary and filent place to pradlife, efpe-cially the fecret duties of a ChrilHan : my ground is that of Cant. vii. ii, 12. Come my beloved, let us go forth into the fields, etc. there will I give thee my loves. ' The bridegroom of our fouls, faid Bernard, is badiful, and more frequently' vifits his

bride in the folitary places.' MAY 14.

In a pleafant wood, and fweet walks in it, the Lord moved and enabled me to begin the exercife of fecret duties : and after the prolegomena, or duties in general, I fell on that duty of Watchfulnefs; The Lord then gave me to obferve my former negligence, and to make fome refolutions. I found the Lord fweet to me in the con-

clufion of the duty ; Allelujah. AI/IT

15. I fell on the duty of Self trial, and in the morning confeffed my fins before and fince converfion, wherein the Lord fweetly melted my heart. In the evening I per-ufed my diary for the laft year, whereia many pafiages of mercies from God, and

troubles for fin, 6(?. MAT 16. In the

morning I went through the duty of Experiences, and felt fome ftirrings of God's Spirit in my foul. In the evening I fell on the duty of Evidences, when I a^ed faith, and found my evidences clear. Oh how

fweet was my God ! MAT ij. This

day in the morning, I meditated on the love of Chrift, wherein Chrift appeared, and melted my heart in many fweet pafiages. In the evening I meditated on eternity, wherein the Lord both melted, and cheered, and warmed, and refrcft>ed ray foul. Surely the touches of God's Spirit are as fenfible as any outward touches.

Allelujah. MAT 19. In the former

part of this day I exercifed the Life of

Faith, when the Lord ftrengthentd me to

aft faith on feveral promiles, boih tem-

J40 S E LF-

poral, fpiritual, and eternal. I had then fweer, refrefliing and encouraging impref-fions on my foul againfl: all the fearful, fin-ful, and doubtful dreams I had the night or two before dreamed. In the evening I confidered the duty of Prayer, obferved forae workings of God's Spirit in my per-ufing the rules, and afterwards in the practice of this duty. Blefled be God.

MAY20, In the morning I fell on Reading the word, perufed the dire(n:ions, and then fearched into the * common places and ufes of my corruptions in nature and praiftice; of my comforts againfl: the burdens of my daily infirmities ; of eflablifhing my heart

, againft the fear of^alling away : ofdire6>i-ons in my calling; of comforts againll out-

. ward crofTes ; of my privileges in Chrifi: a-boveall the wicked in the world :' In every of thefe Chrift appeared in fome meafure fuitably to my foul. In the evening I proceeded in the common places and ufes of fweet paflages that melted my heart; of fenfible comforts, and of places hard to be underflood: In the firH: my heart was fweetly melted, in the fecond cheered, in the conclufion the Lord ftruck me with a reverence of his majefly and prefence, filled my (bul with fpiritual refrediings, in-larged my heart with praifes of him, and defires to live unto him, who hath given me in this time of love fo many fweet

TR lAL.

vifits, and kijjes of his mouthy Allelujah.

MAT 22. Occafionally, though not

in courfe, I fell on fome parts of the duty of Self denial : The Lord in mercy wrought in my foul fome fuitablenefs to that fpiritual gofpel-duty ; * Lord keep this fire up in a flame flill. Oh it is a fweet, but

a very hard lefl^on. M AT 31. I prafti-

fed.as the Lord enabled, the duty ofSaints-fufferings ; into which condition as I was cafl, fo the Lord gave me to fee my fiii wherefore, and to bewail it, and to pray for the contrary grace and God's favour. The Lord was fweet to me in the preparations to, but efpecially in the improving of fufferings. Now the Spirit left in my foul a fweet fcent and favour behind it. Allelujah. Amen,Amen.

I had proceeded in this diary, but that I doubt whether the knowledge of many fuch particulars may not prove offenlive either to the weak or wilful. And I would not willingly occafion any matter of offence to thofe that are within or without the church. Thus much, only for edification and imitation, I have written. And though with David I declare what God hath done for my foul, Pfalm Ixvi. 16. yet with Paul, I ever delire to cor-reft my felf; Hive, ytt not /, but Chriji liveth in me.

C H A P. V. S E G T. I.

Of the Nature of S E L F-D E N lA L.

IF any man will come after me, faid nary Self-denial. * It fignifies to' deny ut-

Chrift, let him deny himfelf Mat. xvi. terly, totally, not at all to fpare, or regard

24. The word in the original is a com a man's felf:' It imports a perfecff, or uni-

pound, noting more than a fingle, ordi verfal Self-denial; it is as much as to re-

• Abucgct. i. e. omnioo ncget, Leigh critica facra. Ptrnegct, & prorfus nfget. Rtymldt.

k^

SELF.de N lAL.

je£l and caft offa man's felf, as a man doth a gracelefs fon whom he will not own any more for his. From the word opened, we may difcover the nature of it, which diverfe give in, though with fome variety, as thus. * To deny a man's felf, fay fome, it is to forfake the motions of our own corrupt reafon and will,' which is the very fame with mortifying of the old man, and crucifying the flefh. ' To deny a man's felf, fay others, it is to refufe to be fubjeft to, or to work for a man's felf, as if it were our mafter :' And this defcription is taken from the fimilitude of a fervant who re-nounceth to be under the government of lUch a Lord. * To deny a man's felf, fay others, it Is not to deny himfelf to be a man, or to put off human affects, but to humble himfelf.' This likewife is true, but 'tis not full enough for a Chriftian Self-denial. And therefore ' to deny a man's felf, fays others, it is to put himfelf and all that he hath in hazard, rather than to negleflthe glory of Chrift.' This Anti-thefis much inlargeth it ; and in this fenfe a man is faid to deny himfelf when he comes up to that height of the apoftle, as to fay, I live, yet not /, but Chrijl liveth m /«<?, Gal. ii. 20. q. d. * The life that I live in refpefl of the original, it is not of nature, but of grace; not of myfelf, but of Ghrift: in refpeft of the rule ; it is not after my own fancy, but according to the will of Chrifl; not after my own lufts, but after the Spirit; in refpedt of the end : It is not to myfelf, but to Chrift, not to exalt or magnify my felf, but to be all that I am xmto Jefus Chrift : In refpeft of opinion, it is not to make my felf my own Lord and mafter, but to proflrate all at the feet of Chrift ; not to fuffer any thing in me to exalt it felf, but to make all veil and bow to Chrift.' And hence I ftaall give this defcription of it, ' that Self-denial is a total, through, utter abnegation of a man's own ends, counfels, affeftions; and a whole proftration of himfelf and of all that is his,

141

under Chrift Jefus.' And thus we have the meaning of Chrift, If any man -will come after me, let him deny himfelf, i. e. Let him lay afide his own wifdom as an empty lamp, his own will as an evil commander, his own imagination as a falfe rule, his own afFeftions, as corrupt counctilors, and his own ends as bafe and unworthy marks to be aimed at. Let him deny himfelf whatfoever is of himfelf, within himfelf, or belonging to himfelf as a corrupt and carnal man ; let him go out of himfelf, that he may come to me s let him empty himfelf of himfelf, that he may be capable of me, and that I may reign and rale within him. As in Jofeph's vifion, the fun, moon, and the eleven fiars did obeyfance to him, and all the flieaves in the field veiled to his flieaf. Gen. xxxvii. 7, 9. So in the life, way, work and foul of a regenerate man, all the fupernatural gifts and graces^ all ihe moral endowments and abilities, all the natural powers and faculties of the foul, with all the members of the body, and all the labours of the life, and whatfoever elfe, muft do obeyfance, and veil, and be made fubjecfl and fcrviceable unto Jefus Chrift. And this is true Self-denial.

B

SECT. IL

Of the Biflribution of Self and of the

Manner hoiv every Self is to be denied^

U T for the better underftanding

of this duty of Self-denial, we muft:

firft diftinguifh of Self, and then apply it

accordingly.

I. There is a threefold Self, viz. a fin-ful, Self, a natural Self, and a moral, virtuous, or renewed Self.

The firft Self,, which is finful Self, or corrupt Self, is that which the apoftle calls the old man, Eph. iv. 22. the earthly Jdam, I Cor. XV. 47. the body of death, Rom. vii. 24. the carnal mind, Rom. viii. 7. In which fenfe, to deny a man's Self, it is, ia the apoftle's phrafe, To deny ungodlinefs. and -worldly lujls^ Tit. ii. 12,

The

• The Second felf, which is natural Self, is either confiderable in regard of being, or of well-being, i. In regard of being and fubftance, and fo it imports our life, which is the continuance and prefervation of our being,^ together with the faculties and powers of nature, our underftanding, will, affections, fenfes, fie(h!y members. 2. In regard of well-being, or the outward comforts of life, and they are either, i. External relations, as betwixt hufband and wife, parent and child, brother and brother, friend and friend. Or, 2. Special gifts and endowments, as learning, wifdom, power, or any other abilities of mind and body. Or, 3. Common ends, which naturally mien purfue and feek after, and they are by the apoftle comprized under three heads, of profit, pleafure and honour ; The lu/i of the eyes, the luj} of the flefl), and the pride of life, i John ii. 16. Of this kind are, * Houfes, lands, pofTef-fions, fleflily, worldly, natural, unnatural, artificial delights; liberty, praife, favour, applaufe, any thing from which a man doih draw any kind of content or fatis-fadtion in order to himfelf.'

The third Self, which is moral Self, or virtuous Self, or renewed Self, it is a man's duties, holinefs, obedience, righteoufnefs, the graces of his Spirit, the image of Chrift, Col. iii. ro. Rom. viii. 29. For as the firft Adam begets us after his image, fo thefecond Adam regenerates usafter his image; from the one we receive lull for lull, and from the other grace for grace.

Now according to this three-fold Self, there are three branches of Self-denial; for jome things are to be denied fimply and abfolutely, fome things conditionally, and xipon fuppofition ; fome tuings comparatively, and in certain refpedts.

r. Some things are to be denied fimply and abfolutely, and fo a man is to deny ilnful felf; \. Generally as it imports the whole body of corruption and concupif-cence, which we are to mortifie andjul;due.

E N I^ L,

to crucifie and to revenge the blood of Chrift againftit, Col iii. 5. Rom. viii. 13. 2. * Specially in regard of thofe per-fonal corruptions, which we in our particulars are more notably carried into, luhich David calls the keeping of himfelf from his own iniquity, Pfal. xviii. 23.'

2. Some things are to be denied conditionally, and upon fuppofition of God's fpecivil call, and fo a man is to deny his Natural Self, whenfoever it ftands in op-pofitlon unto, or in competition with Chrifi:, his glory, kingdom, or command. And this we are to do. i. Habitually, in preparation of the foul, and that always. 2, Aftually, whenfoever any thing dear unto us Is inconfifient with the confcience of our duty to God : And thus Paul regarded neither liberty nor life in compari-fon of the gofpel of grace, and of the name of the Lord Jefus, A6ls xx. 24. xxi. 13. Thus Micaiah regarded not his fafety or reputation in Ahab's court, i Kings xxii. 14. Thus Levi regarded not his father, or mother, or brethren, or children in the zeal of God's honour, Deur. xxxiii. 9. Thus Ezekiel regarded not his dear wife, the delight of his eyes, when God took her away with a fi^roke, and forbade hira to mourn for her, Ezek. xxiv. 16, 17, 18. Thus Matthew regarded not his receipt of cuflom, Luke v. 27. nor James and John their nets, their fhips, their father, when they were called to follow Chrifl:, Matth. iv. 2r, 22.

3. Some things are to be denied comparatively, and in fome refpeft ; and fo a man is to deny his * renewed felf, his very duties, virtues, graces.' I deny not but in the nature and notion of duties we are bound to feek, to pray, to praftifc, to improve, to treafure up, and exceedingly to value them ; but in relation unto righteoufnefs, in order to jufiification in the fight of God, and in coiiiparifon ofChrilT", we mull ellecm all thefe things but as lofs and dung, Phil. iii. 8.

SECT.

S E

SECT. III. Of the denial of Sinful Selfs and firfi of Cautions.

FIRST, we muft deny Sinful Self, and this we are to deny fimply and abfolutely, whether it be the whole body of corruption and concupifcence; or thofe perfonal corruptions which we in our particulars are more notably carried into. Concerning both thefe, I fliall give fome cautions, and directions.

The cautions in general are thefe.

1. That the denial of linful Self is ftill imperfeiSt in this life, even in the moft excellent fervants of Chrift : the befl of us feel in ourfelves another law and power of fin, rebelling againfi the law of our mind^ and leading us into captivity to the law of Jin that is in our members, Rom. vii. 23,

24. Howfoever felf-denial is as a deadly wound given unto fin, whereby it is difa-bled to bear rule, or commanding power in the heart of a regenerate man, yet felf-denial is not perfe6l ; it doth not fo flay Hn, as that we have no fin at all in us, or that we ceafe to fin ; there is ftill the fap of fin in the heart of the mofl regenerate and holy man ; hence felf-denial is not for a day only, but it mufl be a continual \vork ; as we have denied fin to-day, fo ■we mufl deny it to-morrow, for fin is of a quickening nature, it will revive, if it be not deadly and continually wounded.

2. As this felf-denial is imperfe£l,fo It is unequal, every man having a portion of grace according to the meafure of the gift efChrif}, Eph. iv. 7. The fame meafure of the Spirit is not to be expected in all; all have not the fame meafure of for-row for their fin that others have, yet it may be true and unfeigned, and fo accepted of God ; the fruits of repentance are in fome thirty, in fome fixty, in fome an hundred-foldy Matth. xiii. 8. Tho' every true believer have the Spirit, Rom. viii. 9. and be a fpiritual perfon, i Cor. ii. 14, i^. yet fome truly fpiritual

L F-D E N 1A L. 143

are fo weak, that in comparifon of others they are not fpiritual, i Cor. iii. i. And therefore ought not any for this to be dif-couraged if they find themfelves inferior unto others.

3. As this felf-denial is unequal, fo it is in fomerefpefts unlike in the faithful; as there arediverfemealuresofit, fo there are diverfe manners of it : Hence fome that have not fo ftrongly denied the outward a£VIons of fin, may have flriven more in tl^e felf-denial of their inward lufls and affeftions: And fome that have not denied themfelves for a time in refpe£l of more hainous fins, may yet exceed others in Self-denial which never fell into fuch grofs and hainous tranfgreffions. It is hard for any to determine whether it was greater grace in Jo-feph refifting the temptation, and not committing adultery with his miftrefs, or in David after his fall to humble himfelf fo far-as being a glorious king to fhame himfelf by publick confefTion of his adultery; for as God magnifies his mercy by fin \i\ forgiving it, more than if no fin had been, Rom. V. 20. : fo the godly may fometimes manifefl their grace, by open and effe<ftual repentance, more than if that fpecial fin had not been committed by them, Luke vii- 44, 45> 4^, 47-

4. Howfoever this felf-denial is in the beft faints imperfeft, unequal, unlike ; yet we muft endeavour abfolutely and fimply to deny finful-felf: We mult ever be hacking and hewing at this tree till it falls : we muft grieve at it, ftrive againft it> and thus continue grieving and ftriving all the days of our life. Say not now, I have grace enough, but, as that great apoftle, fiill prefs forward to have more virtue from Chrilt i If we have prevailed againfi the outward aft, reft not, but get the rifing of luft mortified, and that rowling of it in our fancy j get our hearts deadened towards it alfo : and reft not there, but get to hate it, and the thought of it : The body of death inuft not only be crucified

with

with ChriO-, bnt buried alfo, and fo rot, and molder away more and more after its firft death's-wound, Rom. vi. 4. 6.

SECT. IV.

Of the manner of denying our natural Con-cupii'cence.

THE dire6lions have refpeifl either to our natural concupifcence, or to our perfonal coiTuptions.

I, We are abfolutely to deny the whole body of corruption and concupifcence ; ^ve are to mortifie and fubdue, to crucifie and to revenge the blood of Chrifl: againft this fin. This is the meaning of the apoftle. Mortify your mermers which are upon the earth, fornication, uncleannefs, inordinate affeSiion, evil concupifcence, Col. iii, 5. Isiow for the denying or mortifying of this concupifcence, obfervethefe directions.

I. Be fenfibleofit, cry out with Paul, Rom. vii. 24. 0 wretched man that I am, ' ivho floall deliver me from the body of this death ?

1. Endeavour we to get a willing heart to,have this fin mortified. Bleffed are they ivhich hunger and thirft after right eon f-nefs, for they fhall be filled, Matth. v. 6.

3. Be we peremptory in denying the re-quefts of concupifcence, bar up the doors, give it no audience ; nothing is better than a peremptory will if it be wellfet, nothing worfe if it be ill. \Vhen Abifnai would have perfuaded David to flay Shimei, David gives him a peremptory denial, faying. What have I to do with you, ye fons of Zeruiah P 2 Sam. xvi. 10. and xix. 22. So Chrift gave Peter a peremptory denial when he would have dilfuaded him from hispaffion, faying, Get thte behind me, Satan,'^\zx.i\\. xvi. 23. The old man is of our old acquaintance that hath been born and bred with us, and therefore is ready to deceive us ; look toit, and whenfoever itfug-gefts, give it a peremptory denial.

4. Take we pains to mortify this fin. / /•;;;/ not in vain, as one that beats the air,

I Cor, ix. 26. that is, I take pains, but not in vain, I take no more pains than I mufi: needs, if I tookany lefs, I could not come to that I aim at : The lefs pains we take in fubduing this corruption, the more will it increafe; but what pains ? I anfwer. We muft ufe the means God hath appointed, as the Word, and Prayer, and Fafiing, and Watching, and Weeping, and Mourning, to thcfe, I may add Covenants and Vows: Provided that, i. They be of things lawful. 2. That we efl:cem them not as duties of abfolute neccffity. And 3. That we bind not ourfelves perpetually, Jefi our vows become burthens to us ; if we will vow, let us but vow for a time, that when the time is expired, we may either renew, or let them ceafe, as necefllty requires.

5. Let us intermix thefe means, duties or fervices one with another. Chrifl: hath variety of blelfed employments for us, and we fliould flee from flower to flower; as fomcrimes hear, other whiles pray, frequently meditate, and be not feldom in godly company. When our luflings fol-licitc us to this or that obje6t; aik our fouls the queflion that the prophet did A-haziah's meffengeis. Is there not a God in Ifrael, that thou f)ouldft go to Baal zebub the god of Ekron? 2 Kings i. 2. Is there never a promife in the fcripture ? never a faint of my acquaintance \ never a mercy to be thankful for ? no beauty and glory in heaven to be panting after ?

6. Labour we to get the afliflance of the Spirit of Chrifl. This you may think flrange, The wind bloweth where it lijleih, John iii. 8. /. e. the Spirit worketh where it lifleth; yet this hinders nor, but that the Spirit may 11(1 to blow in the ufe of the means: Surely there are means to get the Spirit, and to hinder the Spirit; the Spirit may be won or lofl in the doing or not doing of thefe things.

I. If we would have the Spirit, then we muft know the Spirit; we mufl fo know him, as to give him the glory of the work

of

S E L F'D

of every grace: The want of the knowledge of Chrifl's Spirit is the very reafon why men receive not the Spirit. / will fend unto you the Comfortery whom the world cannot receive, becaufe they know him not, John xiv. 17. The world knows not the precioufnefs of the Spiiit, and therefore they lightly efteem of him. The firfl meanstohave the Spirit, it is to know the Spirit, that we may give him the glory of every grace.

2. If we would have the Spirit, take heed that we quench not the Spirit, i ThefT. v. 19. I mean not by quenching the Spirit, a quite putting of it out: But, i. A growing carelefs and remifs in the duties of religion. 2 A not cherilhing every good motion of the Spirit in our hearts, either to pray, or to hear, <bc.

3. If we would have the Spirit, take heed thziwc grieve not the Spirit; let us not drive him by our fins out of the temples of our fouls, difturb him not in his gracious and comfortable operations there, but fo demean ourfelves that he may flay in our fpi-rits, and manifeft without any eclipfes or interruptions his fweet and powerful pre-fence within us. Surely the Spirit is a clean fpirit, as he loves a clean habitation : It is fin makes the Spirit loath the foul of a man: Evil fpeeches, and evil a6tions grieve the Spirit of Chrift.

4. if we would have the Spirit, take heed that we re/i/} not the Spirit, Adis vii, 51. Now we may be faid to refifl: the Spirit,

1. By not doing the good required, when we hang off from that good to which we are flrongly moved by the inward pulfati-ons and perfuafions of the Spirit of God.

2. By finning againft light; in this refpeft, the fins againd the fecond table refifl more than lins againft the firft, becaufe thefe are fins againft a multiplied light, againft the light of the word, and light of the Spirit, and light of nature. 3. By falling into foul fins, fuch as are the manifeji deeds of the fitfh, aSf adultery ^ fornication, un-

E N lA L,

H5

cleannefs, lafcivioufnefs, GaJ. v. 19. Indeed thefe fins are not fit to be named a-mongft Chriftians. But fcrnicntion, and all uncleamtcfs, or covetoufnefsy let it not be once named among ft you, as become ih faintSy Eph. v. 3. This laft is called idolatry. Col. iii. 5. Now the name Idol, in fcripture, doth fometimes fignify an image, or fculpture, or reprefcntation; fometimes an heathen god under the notion of a falfe God, and fometimes an heailieaGod, under the notion of filthy, unclean, and a-bominable, i Pet. iv. 3. 1 Cor. x. 7, 8. Ifa.lvii. 5. iCor. vi.9. The reafon whereof was, becaule in their idol feafts and i-dol-worihips they ufed thofe heathen villainies of filthinefs and uncleannefs, Rev. ii. 14. or at leaft their idol-feafts were wont to be previous, and preparatory to fornications, A£ls XV. 20. Rev. ii. 14. O thefe are foul fins, which were a fhame for Chri-ftia-ns to name, or fpeak out, much more to commit. But why is covetoufnefs unfit to be named ? And why is it called idolatry ? Some criticks obfervc very well, that the word in the original is Pleonexiay which is not Covetoufnefs properly, but inordinate Defire, not only of wealth, but alfo of lufts, thofe nefanda, that were common to the Gentiles. O take heed of thus refilling the Spirit; this is a defperate, and a dangerous fin.

5. If we would have the Spirit, let us pray for the Spirit: This was the means that Chrifl ufed, 1 will pray the Father^ (faith he concerning his apoftJcs, John xiv. 16.) and he will fend the Comforter to you. And this was the means Chrift puts us up' on. For if your earthly parents can give good things unto their children, how ?nuch more will your heavenly Father give the Holy Ghoft to them that afh him? Luke xi. 13. Prayer is prevailing with God, it is reftlefs and pleafing to God, it will have no denial.

6. If we would have the Spirit, then let us walk in the Spirit, do the actions of the

U new

J46 S E L F ' D

new man : *We know fome phyfick is for reftoring, to preferve the ftrergth of the body, and fuch is this walking in the a6\i-ons of the new man ; it preferves the ftrength of the foul, it preferves fpirirual life in a man, it enables him to fight a-gainfl corruptions and Infts, H'a/k in the Spirity and ye Jlmll itot fulfil the lujis of the fief}. Gal. v. 16.

But the faints may objeft: * Ail this we have done in our meafure, but ftill we find a body of death, many lufts yet remaining and rifing up in us, and rebelling againft the law of cur mind, yea, fometimes captivating and lea^ng us away to the minding and feeking of ourfelves, and ferving our own bafe affc<5lions.'

I anfwer. It may be To, nay, I told you it would be fo, in the firft caution ; and yet if we pray againfl them, if by an holy, gracious and con flan t conteflation we fight and war againft them, if by a godly grief and forrow of heart, we mourn and are troubled for them, then here is our comfort, though we are not fully freed from them, yet we have truly denied them. There the lulls of a man are denied, "where they do not reign, and bear dominion, where they have not the full and peaceable poUcflion. Paul was one that in a very high meafure denied himfelf, and though he complained of fin, and of <? law in his members rebelling againjl the law of his mind, and bringing him into captivity to the law of fin and death; yet this being his trouble, the Lord th€reupon comforts him with the fufficiency of his grace, My grace is fufjicitnt for thee, 2 Cor. xii. g.

S E C T. V.

Cf the I^anner of denying our perfonal

Corruptions. 2. WJ^ arc abfolutely to deny thofe VV perfonal Corruptions which we in our particulars are more notably carried unto. Now for the denying or mortifying of this fin (whatfpever it may be) ob-

E N I y4 L.

ferve thefe DirefVions.

1. Labour we to fee the dlfeafe; No man will feek for cure, except he fee the difeafe: The fight of the difeafe is half the cure of it. O then endeavour we to find out what is our fpecial fin, our Dalilah fin, let us be perfuaded and convinced of it. See the marks whereby to difcover it, in Chap. 4. Seft. 4.

2. Obferve the bafenefs of this condition, which appears, partly in the nature of it, and partly in the evil it brings, i. For its nature, it is the baleft flavery in the world. Ifrael's bondage in Egypt was but a (hadow to this: Men that will not deny their corruptions, they are lervants to fin, and fervants to Satan, they walk after the prince of the power of the air, Eph. ii. 2. nay, they are fervants to their own corrupt mind, they are led by their lufls as a fool to the flocks. 2. For the evil that comes by it, it deprives us of God's favour, and brings upon us infinite forrows, as, Blindnefs of Mind, Hardnefs of Heart, Decidnefs of Spirit, Horror of Confcience, and, without repentance, all the Terrors of Hell.

3. Abfiain we from all beginnings and occafions of this fin: Qiiench it at firfl; if we cannot put out a fpark, how fhould we put out a flame ? If we get not the ma-fiery over the firft motion to fin, how fhall we overcome it when it is brought to maturity in aftion ? As a ftream rifeth by little and little, one Hiower increafing it fome-what, and another making it bigger fiill, fo fin rifeth by degrees, James i. 14, 15. And therefore take heed of the beginning of our affeflions, look we to the beginning of this inordinate luft; if we perceive but a glimpfe of it, let us quench and refifl: it; if we hear it knocking at the door of our hearts, do not prefently let it in, but a Ik his errand, plead the caufe with it, confider the hinderance and inconvenien-cies that come by it.

4. Proportion the remedy to the difeafe.

As

S E L F '

As the luft is greater, fo ufe we greater ab-ftinence; make Ihonger vows againfl: it; if the tide beat ftrongly, keep the bank good; repair it by new renewals of our graces in us; make we new covenants a-gainft it. W^hat though we are weak and frail, and fubjeft to break our promifcs in this kind ? Yet, remember that they are (Jod's ordinances, and he will put to his helping hand to enable us.

c;. Turn we our delights to God, and Chrift, and heavenly things: There is no true felf-denial that is only private; a man cannot leave his earthly-mindednefs, but prefently he muft be heavenly-minded; as a man cannot empty a veffel of water, but prefently air will come in its place, fo a man cannot deny iinful-felf, but grace will immediately enter, and take pofleffion of his heart. And, Oh ! when it is thus, when the intentions of our mind (as our morning thoughts, ^c) which we fpent upon vanities, are now drawn unto prayer by holy meditations, then lufls wither, then doth corruption (lnole off more and more.

6. Maintain in our fouls the authority of Goci 3 truth. Either Self or Ghrift will rule in the foul; and therefore fet up truth, and let that be the fpring of all our adli-ons; he that will free himfelf from being an hired fervant to this or that mafter, he muft hire himfelf. When David went to Achifti, he was free from Saul; if we would rot have Saul and finful Self to rule in us, we muft give up ourfelves to the command of God and his word.

7. Labour to thwart that particular corruption to which we are inclined: Ex. Gr. Are we given to wrath ? Endeavour we to be humbler and meeker than other men : Are we given to the world ? Look after that better and more enduring lubftance in heaven ? Confider that the reproaches of Chrif} are greater riches than the ireafures of Egypt, Heb. xi. 26. Contraries in nature do expel one another, cold is expelled

DENIAL. 147

with heat; darknefs with light: thus it is with grace.

8.. Pray that Ghrift would baptize us with the Holy Cho/}, and vjith fire, Matth. ill. II. that like fire he would heat the faculties of our fouls, and inflame our loves unto God; for as our love to God is ftrong-er, fo our love to holy things will be more earneft, and confequently our hatred to finful Self will be more ftrong and perfe(5t.

0 pray for the Spirit, and wait for the Spi-rit, and labour to be baptized -with the Holy Ghoft more and more fully. If we be left to ourfelves, it is impofTible for us to deny Self, to mortify Self; and therefore M'e are to pray to God to give us his Holy Spirit. It is he that is the refiner's fire, and fuller's foap, Mai. iii. 2. Now, as in refining and purifying, ufe what means you will, except you ufe fire you can never refine filver; fo if a man be left to his Qi\'n fpirit, he will run into a thoufand noifom lufts ; but when God's Spirit is clothed in a man's heart, then he is kept from fin.

9. Labour after further difcoveries of Ghrift. Believe more, and depend more upon Ghrift, yea, let us trade immediately with Ghrift, for Ghrift is the only agent in the work of Self-denial. Miftake not,

1 do not fay, that we are mere paffives ia Self-denial; indeed at that firft habitual beginning of it at converfion, and at that final perfefting and finifhing of it, and carrying away all fin at death, I believe we are mere paffives; but now in our progrefs, we are workers together with Ghrift: And therefore it is faid that we purge ourfelves^

2 Tim. ii. 21. and that we purify ourfelves,

1 John iii. 3. and that we by the Spirit mortify the deeds of the flefiy, Rom. yiii. 13. becaufe Ghrift ftill going on to purge us, purify us, and mortify our lufts, he doth it by ftirring up our graces, and uf-eth therein afls of our faith, and love, and many motives, and confiderations to do it. Let us therefore ule all means required,

U 2 but

S E L F.D E N lA L.

but above all, let us bring our hearts more and more acquainted with Chrift. It is Chrift is that great ordinance appointed by God to get our lufts mortified; how many fouls have gone puddring on (as I may fo fpeak') in the ufe of other means? And though in them Chrift hath communicated fome vertue to them, yet, becaufe they did not trade with him, they had lirtle in com-parifon : The moredifi:in(ftly a man understands Chrift, and how to make ule of him, the more eafily he will deny himfclf, and get his lufts purged ; fuch a one as trades immediately with Chrift, will do more in a day, than another will in a year. Now this is as God opens our faith to fee him, and know him, and to be acquainted with "him : Hence it wks Paul's defirc, Phil. iii. JO. That I might know him, and the power of his refurreSlion : That I may know him as a prophet inflrufling me, as a prieft fan6lifying me, as a king reigning fpiritu-ally in me; that I may know the power of his rerurre(ftion in the vivification of my foul, in the abolition of my fin, a.id efpe-cially of mine oivn iniquity, Plal. xviii. 23. It was Chrifl that Paul made wie of in this work. By Chrijl the "world is crucified unto ?ne, and J unto the "world. Gal. vi. 14. Thus much for the denial of finful Self.

SECT. VI.

Of the denial of our external relations ; and firfi of Cautions.

SEcondly, we mult deny Natural Self; and this we mufl deny only conditi onally, and upon fuppofition of God's call, whether it be in regard of our being or ■well-being. I (hall begin with the latter, and that contains either External Relatione, fpecial Gifts, or common Ends.

I. We are conditionally to deny our external relations; to this purpofe, faith Chrilt, Luke xiv. 26. If any man cometh to rnc, and hateth }iot father and tnother, and children, and brethren, and wife, and Jificrs, he camiQt be my difcipk. Not that

religion teacheth or commandeth, or en-dureth a faint to break the ties of religion or nature ; you fee it puts in a plea againft (uch unnaturalnefs, Honour thy father and mother, is the fir fi commandment with pro-mife, Eph, vi. 2. And the ravens of the valleys fhall pick out their eyes that mock and defpife their father and mother, Pro v. XXX. 17. God's commandments do not interfere, the gofpel in this cafe gives no fuperfedeas to the law [or fuperfedes the obligation of it :] and therefore in the denial of relations, I ftiall lay down fome cautions, and dire«ftions.

The cautions are thefc. I. That relations are the bleffings of God : they are God's gifts, and beftowed on the faints in a way of promife; Blef/cd is every one that feareth the Lord, that walketh in his ways : How may that appear ? Thy wife fhall be as a fruitful vine by the fides of thy houfe, thy children like olive plants round about thy table. Behold, thus floalL the man be blejfed that feareth the Lord, Pfal. cxxviii. i, 3, 4. Now thus we muft not deny, but love and cheriHi, and dearly elteem of our relations: they are the gifts of God's bounty, of his gracious covenant, proceeding from the free undefervcd love of God, they are the tokens of God's fpecial good-will and favour in Jefus Ghrilt: they are love tokens which Chrift fends to our Ibuls, that fo he might draw our loves to him again ; and hence it is lawful and commendable to rejoice in them in their way, and efpecially to lift up our fouls in thankfgiving to God for them, For every creature of God is good (much more the children of our loins, and wives of our bofoms) if received witl> thankfgiving, 1 Tim. iv. 4.

2. Notwithftanding they are the blef-fmg of God, yet we muft deny them for God, as in thefe cafes :

1. If they retard us in the way to Chrift, if they intice us to make baitings in our runnings through lire and through water

to

to the Lord Jefns. Thus as it was faid of feaion, if a man be not difpofed (where Levi, fo aiould it be faid of every faint, thefe loves are incompatible) to hate fa-He faid unto his father and mother^ I have

not feen him, neither did he acknowledge his brethren, nor know his cxvn children, Deut. xxxiii. 9. This is meant, either of theprieft's continual duty, who, if his father, mother, brother or child died, he might not mourn for them ; but carry himfelf as if he did not refpe^l, know, or care for them ; or, it is meant of that fa<ft of the fons of Levi, who being commanded of Mofes, they killed every man his brother, friend, neighbour, andfon, that had linned in making and worfhipping the golden calf, Exod. xxxii. 27, 28. and to this latter the Chaldee refers it, tranflating thus. Who had no compaffion on his father, or on his mother, when they were guilty of judgment, and accepted ?iot the perfons of his brother^ or of his Jon. If our deareft relations (hould beckon us out of the way, or retard us in the way to Jefus Chrift, [in that cafe] we muft not refpeft father or mother, we muft not acknowledge our brethren, nor know our own children. And Chrift gives the reafon. He thai lov eth father or mother more than me, is not worthy of me; and he that loveth fon or daughter more than me, is not worthy of weep as tbd" they wept not, and they that

ther and mother, and all for the love of Chrifr, he cannot belong to Chrift. Thefe two cafes may be fummed up thus; if our relations do either retard our way to Chrift, or draw us from Chrift, in this fenfe they ought to be forgotten, yea, to be hated. Chrift, in this cafe, called Peter Satan; we muft not love father, or mother, or wife, or daughter, or child more than Chrift J fo Matih. x. 37- expounds that place of Luke xiv. 26. This is plain, for we muft love Chrift with all our heart, and with all our foul; and tho', by the fecond commandment, we muft love our neighbour as ourfelf, yet we muft not love our neighbour as our Chrift.

SECT. VIL

Of the Manner of denying our external > Relations.

THE directions of Self-denial, in re* fpe<5l of our relations, are thefe. I. Let us have them as if we had them not. This is the expreftion of the apoftle ; The time is fhort, faith he, and, What then ? // remains that both they that have wives be as though they had none, and they that

7ne, Mat. x. 37. A man ftiould love father and mother, and a man will love fon and daughter, for love defcends rather than af-cends ; but if any man love father or mother, or fon or daughter more than Chrift, he is not worthy of Chrift, he is not fit to be a difciple of Chrift, or to be faved by Chrift.

2. If they draw contrary ways to Chrift, if their ways be crofs, Chrift drawing one way, and relations drawing another way. Now in this cafe, as Chrift faid. If a man hate not father, and mother, and wife, and children, and brethren, and fifters ; yea, and his own life alfo, he cannot be my difciple, Luke xiv. 26. If a man hate not, i. e. if a man renounce not all carnal af-

rejoice, as if they rejoiced not, i. Cor. ViJ. 29, 30. The time is (Ijort : the apoftle here alludes to fea-faring men that have almoft done their voyage, and begin to ftrike fail, and to fold them up together, and are even putting into harbour : fo it is with us, our time is ihort, as foon as we begin our voy-age,we are ready to ftrike failprefently. 2.// remains that both they that have wives be as though they had none, (be. q. d. You that are ready to caft anchor, trouble not yourfelves about thefe things, but rather be ye ftedfaft, gird up the loins of your minds, let your care be greateft for heaven ; and as for thefe outward relations, be as if you had none, or think, as foon as you are^alhore, you IhalJ have aone ;.

da

do not glut yourfelves, but moderate your hearts in all fuch comforts as thefe.

2. Let us refign up all to God. This •we have done, and this wc mull do ftill. I. This we have done in that day when we have made up our bargain for Chrift. Every foul that comes to Chrift, he parts with all to buy that pearl, and in felling all he fells not only his corruptions and lulls, but his father, mother, wife, children, all relations conditionally.

3. This we muH: do flill; we muftgive up all to God ; we, and they, and all muft be at the command of Ghrifi:, at the plea-(ure of God and Chrill; indeed nothing is properly calledV)ur own but God and Chrift ; all other things are God's gifts, lent of God, and therefore of due (as oc-calion is) we muft give all to God again.

4. In all things, yea, above all things, be we filled with the Spirit. This will take off our thoughts from other things that are inferior: if our fouls be once filled with the things of a better life, then wife, children, parents, friends will never draw a-way our hearts. O that our fouls would but mount up, and take a viewofthofe rare things that are provided for us in a-nother life ! what ? to have God our father, angels our keepers, to be the children, brethren, companions of angels ? weigh thefe things daily, and then we fliall deny our relations here : thefe on earth may be comforts, but what is earth to heaven ? what are thefe joys to joys eternal ?

5. Let us mufe on the many relations betwixt Chrill and us; he is our creator, we the work of his hands: he is our fliep-herd, we the flock of his paflure; he is our father, the great father of the family, who provides all things necelFary for them that be under his government, and we are his children ; he is our bridegroom, we his (poufe : now if Chrift be inftcad of all relations, how Ihould we but leave all for Chrift? As a woman leaves her father's houfe, and her own people, to cghabite

ENIAL,

with her huftjand, fo fliould we ' leave our country with Abraham,'Gen. xii. i. * leave our friends with Levi,' Deut. xxxiii. 9. ' leave our polTefTions with the difciples,' Matth.iv.22. yea be * ready to leave our life with Paul' for the teftimony, honour and fervice of Chrift, The foul that is related to Chrift, hath enough in Chrift to pleafe and delight icfelf. Tho' all friends according to theflelh become ftrangers, or prove enemies, yet Chrift is inftead of all friends.

6. Let us imitate them (as occafion is) who for Chfift's fake have not only in will, but a£lually parted with their deareft relations. Thus Mojes refufed that relation^ to be called the fort of Pharaoh's daughter, choofing rather to fuffer affH^ion with the people of Cod, than to enjoy the pleajures of fin for a Jeafon, Hcb. xi. 24, 25, 26. Thus the apoftles of Chrift refufed not fome, but their all relations ; Behold lue have forfaken all, and followed thee : to whom Chrift anfwered. Every one that hath for' faken houfes, or brethren, or fifters, or father, or mother, or ivife, ■ or children^ or lands for my names fake, fhall receive an hundredfold, (which Chrift gives them in beftowing himfelf on them) and fhall inherit everlafting life, Matth. xix. 27, 29. It was Jerom's faying, * If the Lord Chrift fliould call rre tohim, tho'my father ftiould ly in the way, and my mother ftiould hang about my neck, I would go over my father, and fliake off my mother, and run to my Chrift,' But this was only faid ; if you would know a greater matter than this done and praflifed, I (liall give you one notable inftance, enough to inflame all our hearts towards Chrilt and his truth in the very publifliing of it.

I have read a notable ftory of one Gale-acius Caracciolus, the noble marquefs of Vico : This Vico was one of the paradifes of Naples, and Naples was the paradife of Italy, and Italy is the paradife of Europe, and Europe the paradile of all the earth : yet, this marquefs being brought to hear

a Icr-

SELF-DENIAL.

1.5^

a fermon of Peter Martyrs, God pleafcd fo to work upon his fpirit that he began to enter into ferious thoughs, whether his way of popery wherein he was trained, was right or not. At laft, having further light let into his foul not only of feeing truths, but likewife of delivering himfelf from that idolatry which he apprehended himfelf defiled withal; his refolutions were flrong to leave the court, and his honours, together with his father, wife and children, and whatfoever was dear to him. Many grievous combats he had betwixt the flefh and the fpirit when he refolved of his departure, but the greateft troubles were his relations; for,

I. As often as he looked on his father, which he alftioft did every hour, fo often he was ftrucken at the heart with unipeak-able grief; his thoughts run thus, * What I and mull I needs forfake my dear and loving father ? and cannot I elfe have God my Father ? O unhappy father of my body which muft ftand in competition with the father of my foul !'

3. No lefs inwardly was he grieved in refpecV of his noble wife ; for having no hope that fhe would renounce popery, and go with him, he refolved alfo for Chrift's fake to leave her, and to follow Chrill, whereupon his thoughts run thus: * And fhall I fo, yea, fofuddenly, and fo unkindly leave and forfake my dear loving wife, the only joy of my heart in this world, and fliall I leave her not for a time, but for ever ^ Poor lady ! how many doleful days without comfort, how many waking nights without fleep fliall (he pafs over ? "VVhat will flie do, but weep and wail, and pine away with grief ?'

Thefe two cogitations of his father and wife greatly tormented him, and the more becaufe he laboured to keep cloie this fire which burned and boiled in his heart; he durft not make known his departure, left it fhould have been hindred, which he would .not for a world.

3. There wasyet a third and fpccial care that pinched him, and that was for his Children ; which were fix in all. It was the more grief in that they were fo young, as that they could not yet conceive what it was to want a father; the eld eft: was fcare fifteen, and the youngeft fcarce four years old : towards them, faith the ftor}'', his thoughts run thus: * And fliall I within thefe few days utterly forfake thefe fweet babes ? fliall I leave them ro the wide and wicked world, as though they had never been my children, nor I their father ? and you, poor orphans, what fliall become of you when I am gone ? your hap is hard, even to be tatherlefs, your father yet living. And what can your woeful mother do when flie looketh on you, but weep and wring her hands, her grief ftill increaf-fing as flie looks upon you ? yet thusmuft I leave you all confounded together in heaps of grief, weeping and wailing one with another, and I, in the mean time, weeping and wailing for you all.'

This noble fpirit thus refolved, at laft he left his family, and went to Geneva, who no fooner gone, but his friends and family were fo aftoniflied, that nothing was heard or feen amongft them but lamentations. The ftory is large : I fliall wind up all in this one paflTage. By his father's commands, and his wife's intreaties he was perfwaded to fee them once in his life, and to take his journey from Geneva to yico ; thither come, and having ftaid a while, and now ready again to return to his dear Geneva, his father at his farewel

* gave him many an heavy and bitter curfe;' his wife embraced him, and took him about the neck, befecching him in a moft loving and pitiful manner, that ' he would have care of himfelf, of his dear wife and children, and not fo willingly caft them all away; his young children all upon their knees with arms ftretchcd out,and handsholden up,and faces (wollen with tears cried unto him

* to have piiy on them his own bowels^

and

and not to make them fathcilefs before the time :' his friends with heavy countenances and watry eyes looked ruefully on him, and thnugh for grief they could not fpeak a \vord, yet every look and every countenance abd every gefture was a loud cry, and a ftrong intreaty that ' he would flay, and not leave fo antient and noble an houfe in fuch a woeful and defolatc cafe.' But above all, there was one moft lamentable fight: among all his children, he had one daughter of twelve years old, who crying out amain, and wallowing in tears, fell down, and catching faft hold about his thighs and knees, Wield him fo hard as he could by no means fhake her off, and the affe£lion of a father wrought fo with him

* as he could not offer with violence to hurt her; he laboured to be loofe, but (he held fader ; he went away, but fhe trailed after, crying to him * not to be fo cruel to her

. his own child, who came into the world by him: this fo wonderfully wrought with his nature that he thought, as he often reported, that ' all his bowels rowled a-b6ut within him, and that his heart would have burft prefently, and there inflantly have died.' But notwithftanding all this, he being armed with a fupernatural and heavenly fortitude, he broke through all thofe temptations, and for Ghrifl'sfake denied all, and fo returned to Geneva, (where Mr.Calvin then lived)a glorious felf-denier, or a glorious denier of his natural felf. And thus much of denying our lelations.

SECT. VII r. Cf the denial of our fpccialgifts ; and firjl of cautions.

WE are conditionally to deny our fpecial gifts and indowments; as learning, wifdom, power, or any other a-billties of mind and body. In profecuti-on of this I Ihall give fome cautions, and directions.

The cautions are thefe; I. That learning, wifdom, abilities are

-DENIAL,

in themfelves excellent things. Aeneas Sylvius, in his Epiftle to Sigifmund Duke of Auftria faid, that * if the face even of human learning could but be feen, it is fairer, and more beautiful that the morning or evening ftar.' How much more may be faid in refpedt of divine, Ipiritual, theological learning, whofe fubje(5t is God, and Chrift, and the things of God ? in this re-fpeft therefore we muft deny them.

2. Noiwithftanding the excellency of learning, wifdom, or other abilities, yet muft we deny them, as in thefe cafes.

1. In refpeft of any high thoughts of ours, of any overweening conceit of our own excellencies. Be not ivife /'« our own con' ceits, faith the apoftle, Rom. xii. \6. To which agrees that of Solomon, Lean not to thine oivn underftanding ; be not "wife in thine own eyes, Prov. iii. ^,y. It is a fad thing to fee in thefe times how all our debates, diflerences, controverfies, even in fpiritual matters, do almoft favour nothing elle but of the affedtation of natural wifdom, fiibtility, eloquence ; how doth pride move men to outitrip one another, either by Q^cwing their parts, as wit, language, reading, philofophy, hiiiory, and other learning ; or by lalhing, and fmiting one another with the tongue, to feek a conqueft rather by the infamy of others than by the armour of righteoufnefson the right hand and on the left ? by thcle unchrifiian and unconfclonable ways the more able men are, the more deflru(5\ive they make themfelves to the comforts of their brethren, and the nearer their debates relate unto religion, the further off" they fet themfelves and others from tlie kingdom of Jcfus Chrift. The refpe(ft which is had to gain credit with men, to lofe no ground in the debate, and to be thought leaders in the caure,togeilier with the fear kfl they Jliould be foiled in any thing, doth even flrip them of all chrillian fimplicity. JVith the lowly is wi/dcrUf faith Solomon, whereas frowpride cometh jhame, Prov.xi. 2. Th;.t

wif-

SELF-DENIAL.

^51

wifdom cannot be true, which brings us nearer to our own wit, and further off from the fimplicity and humility which is in Chrirt Jefus, I fuppofe this is one caufe why fo much contempt is now caft upon the name of learning, tho' it maybe wrongfully by men, yet defervedly as from God ; and I believe God will not ceafe to flain the pride of all their glory, and their greatncfs, by a full difcovery of their fhame, till they that are learned do fliew them-felves willing to be reformed herein.

2. In refpeft of any ufe of them according to the world, according to man, or according to the flefli. Of this God fpeaketh when he faith, / will dejlroy the ivifdojn of the wife, and luill hring to nothing the under/} anding of the prudent, i Cor. i. 20. And thus the apoftle triumphed over the wifards of the world, faying, Where is the -jjife ? ivhere is the fcribe ? inhere is the difputer of this world P hath not God made foolilli the wifdom of this world ? i Cor. 19. "Worldly wifdom ufually fcornsand difdains the great myfteries ofgodlinefs, fooliftinefs of preaching, fimplicity of the faints ; but this wifdom defcendeth not from above, faith the apoftle, James iii. 15. ' This wifdom is but earthly, fenfual, devilifh.' 1. Earthly, it minds only earthly things; though a man be to pafs perhaps the next day, the next hour, the next moment to that dreadful tribunal of God, yet it fo glues his hopes, defires, projects, refoluti-ons to earthly, tranfitory things, and things of this life, as if both foul and body, at their dinblution,{hould be wholly and everlafling-ly rcfolved into earth or nothing, 2. It is fenfual ; it prefers the pleafure of fenfe, and pleafing the appetite, before the peace of confcience and fenfe of God's favour; it provides a ihoufand times better for a body of earth, which mufl: fliiortly turn to dufj-, and feed the worms, than for a precious immortal foul that can never die; it highly prefers a few bitter-fwcet plea-fures for an inch of time in this vale of

tears, before unmixt and immeafurable joys through all eternity in the glorious nian-fions of heaven. 3. It is deviJilh, for it imitates the devil in plotting and contriving mifchief and ruin againfl: the glory of God, theminiflry of the word, the palfagc of his gofpel, the plantation of his gract* in the hearts of men : or it is devllin:!, be-, caufe the devil ufually fets ihofe on work that have a little more wit to do him fer-vice ? he knows they are more Ale, and a(ftive to quarrel, rail, flander, difgrace the truth of God, or minillry of Chrift. O poor fouls! how do you bark and fnatch at thofe hurtlefs hands, which would hesl and bind up your bleeding fouls! O poor ideots, what wifdom is it for you to en-deavour their extirpation, who are z^flars in the right hand of Chrif} I Rev. i. 16. They that would do Chrift's minifters any deadly harm, they muft pluck them hence. I could wifh thofe worldly, earthly, fenfual, devililh-wife, that imploy their wits, their power, their malice, their friends, their underhand dealings, to flander, difgrace, hinder, flop the palFage of a confci-onableminiflry, but to remember thofe few texts; He that toucheth you, toucheth the apple of my eye, Zach. ii. 8. and, He that defpifethyou, defpifeth me, and he that def-pifeth me, defpifeth him that fent me, Luke X. 18. Surely there is fomething in it that God fo ftridlly chargeth, Pfalm ciii. 15. Touch not mine anointed, and do my prophets no harm-

SECT. IX.

Of the manner of denying our fpecialgifts.

TH E direftions of Self-denial in re-fpeft of our fpecial gifts are thefe.

I. Think we fobcrly of our felves accor-ding as Cod hath dealt to every 7nan the meafure of faith, Rom. xii. 3. AVe were not fober in the apoftle's phrafe, if either we took that upon us which we have nor, or bragged of that which we ha.ve,

2. Mind the true ends of learning, wif-X dom>

doi"n,abJlines,etc.aridaimat them. i. What are thofe ends? I anfwcr, i. To do God more excellent, and more glorious fervicc. *

2. To furnlfh the foul for an higher degree and a greater meafure of fanftification.

3. ' To do more nobly in Ephrara, and to be more famous in Bethlehem.' V/hat a fiiame and fin is it for men by their abilities to hunt after certain fecondary prizes, as pleafure of curiofity, ability of difcourfe, vi«5lory of wit, gain of profeffion, inable-ment for imployment and bufinefs, and fo (by the abufe and ijjifapplying of it) to put their great engine of gifts into the devil's hands, for the enlarging and advancement, of his kingdom ? O confider thofe more noble cndi-, ;md feek after them.

3. Endeavour to walk before God in humility and lowlinefs of mind. ' What? are thy gifts more eminent than others? it is the Lord that makes thee differ; and as God hath been favourable to thee, fo Ihould his favours be as obligations to obedience, humility, meeknefs in thee. .

4. Remember it is not the greatnefs of the gift, but the well-ufing of the gift that is the glory of the receiver; it is not the having of any thing whether much or little, but the having of Ghrift with it, that makes it full and fatisfaflory, fweet and comfortable, ufeful and beneficial unto man.

5. Know and be afTured, that whatfo-ever we have, if it puff us up, and make us fwell, it is not food but poifon, no jncrcy but a curfe, no evidence of divine

E N lA L.

favour but of fevere anger to our fouls.

6. Obferve and weigh w^l that the ifTue and event of all depends not upon the abilities of man, but upon the all-dif-pofing hand of God. The race is not to the pivift, nor the battle to the Jlrong, neither yet bread to the ivife, nor riches to men of under/landing, Eccl. ix. 11. All our abilities are under God's providence, who puts an efficacy into man's abilities e-ven as he pleafeth.

7. Eileera we all abilities, gifts, knowledge as dung and drofs in comparifon of the excellency of the know ledge of Chriji Jefus our Lord, Phil. iii. 8. Thus Paul determined to knoiu nothing but Chrifi and hirn crucified, I Cor. ii 2. All knowledge, art, learning, is nothing to Chrift ; there is no fulnefs, no divine excellency in that man's knowledge that knows not Jefus Chrifi. Si Chrifium nefcis, etc. * If we know not Chrirt, it is nothing if we know never fo much.' Si Chrifium di/cis, etc.

* If we know Chriff, it is enough though we know nothing more ;' enough indeed, for in knowing him we have all knowledge; In Chriji are hid all the treafures of ixjif-dojn and hnovjledge. Col. ii. 3. Among wife men he is the choice^ that knows moll of Chrilt ; it is Chrift that puts a fulnefs into our knowledge, as the ihin-ing of the fun in the air pu:s a fulnefs of light into the eye; hence Paul made Chrift crucified the center and circumference of his knowledge, the breadth, the length and depth, and height of his kno'coledge^

* AnJ wc do fo mod eflc<fluilly, when we apply all our talents, our gifts. anJ pofTilTiMis to tliof iifcs for which our kind Creator did Utllow tlitm, namely tlic promoting our own good and tliat of others. It is then only we j|lorify God in all thcf..' tl/mg.s when, by the proper application of them, wc render ovirfclvcs public b'crtiiigs : as, Vhen th(,-rich employ their wealth in feeding the hungry, cloathing the naked, re^varding wortliy men, or in doing sifls of ch.irity and g<nerofity ;—when the great employ their power to protirt the innocent, to relieve the oppv.fl'.d, and piinilh the opprclfor, to encourage a fpirit of lib rty, religion, ond virtuf (which are the gljry, the ilchcs. and the flrtngth of any people) and to lupprcfs and difcouragc vice and immorality, that arc the difgracc, and roiii of all: —when the Icarmd employ their wildom to inHruift the ignorant, to be a faithful counfellor cither

in publick or private, to be a direflor to youtli : and other g )od purpofts. In a word, when all men employ

<!icir talents, whatever they be, in fuch a manner, as lo do good to thcrofclvcs, and to that body politick, whereof they atciDunbets. Di. Swit'T.

Eph.

This was the full latitude of profeffion, but we hsve tra^Jf c? In won •

Eph. iii. 18

of his knowledge to know Jefus Chrift-, and this is excellent knowledge, Phil. iii. 8. excellent for the author, matter, fubjeft, fruits, and effecfls of it; this is faving kno'Johdge, this is life eternal to know thee and Jefus Chrift whom thou haf}fent. O never (peak of learning, wifdom, gifts, abi-litieSjin comparifon of Ghrid:. Bernard could fay, Sifcribis nonfapit mihi, niji legero ibi Jefumyttc. * If thou writeft, it doth not re-]i(h with me, unlefs I read Jefus there; if thou difputeftor conferreft, it doth not re-lifn with me, unlefs Jefus found there :' All learning is but ignorance in comparifon of the knowledge of Chrift Jefus our Lord. CoTTie then, and down with all carnal knowledge in this refpcft ; come then, and fubmit to that true, fpiritual, applicatory, experimental knowledge of Jefus Chrift. Henceforth, faith the apoflle, we know no man" after the fiefj, yea though we have knoivn Chrifi after the fiefh, yet henceforth know ■7ve him no more, 2 Cor. v. 16. We know him not after an earthly carnal manner, but after a divine and fpiritual manner agreeable to the flate of glory whereunto Chrift is exalted.

8. Confider that gifts and abilities are the ftay, and ftaff, and ftrength only of hypocrites; they only lean on thefe, they only fecure themfelves in thefe : are they not hypocrites that dare to plead thus with God himfelf ? Mat. vii. 22. Many will fay to me in that day, Lord, Lord, have we not prophefied in thy name, and in thy name caf} out devils, and done many great wonders P They trufted upon. Have we not prophefied ? have we not prayed ? have we not done wonders ? q. d. * God hath o-pened the fecrets of heaven to us, and do you think he will ihut the gates of heaven upon us • We have preached, we have been inftruments of laving others, and Jhallnot we be faved ourfeKes > Wc have caft out <levils, and Ihall we be caft to the devil > ^\'e have not walked in an ordinary tradl

X

ders and done miracles, we have amazed the world with reports of the great things we have done, is all this nothing ?' Thus they plead with Chrift, as if he were bound to fave them by the law of thefe fervices; yet Chrift tells them, Depart from me, I know you not. One of the ancients repre-fents them in fuch an amazement, * What means this ftrange unexpedled anfwer from Chrift, Depart, etc Muft we depart, wha have lived fo near thee ? muft we be damned, whom thou haft thus honoured V

9. Conclude hence, ' Though a mart have never fuch parts and gifts, yet if he have not grace withal, he may go to hell and perifti to all eternity ; for by his gifts he is not united to Jefus Chrift, nor mad-the child of God, nor eftated into the cef^ venant of grace.' You fee how it is with • children playing together in the day, when nightcomes.onechild goes to his father, and the other to his father; it may be all the day they are fo like, that you cannot fay, whofe child is this or that: but, when night comes, the father then comes to his child, and faith, ' Come my child, come in at doors:' and if the o{her offers to go in there, * No child, you muft go home to your father :' fo while we are living, grace and gifts are mingled together; fome men have gifts, and fome men have graces, and they look v^ry like : ah but when night comes, and when death comes, then faith God to ihofe that hg^e grace, ' Come my children, enter in ;' but if thofe that have gifts only come, he fends them away. And if a man do go to hell and perifh, the more gifts he hath, the deeper will he fink into hell; as it is with a man that is in the water, finking in the water, the more he is laden with gold, the more he finks; and as he is finking, if he have any time to cry out, he faith, * Oh take away thefe bags of gold, thefe bags of gold will fink me, they will indoe me :' So I fay, ' Thefe golden parts, and golden gifts will undoe men; when men 2 coiue

come to hell, and fiiall pcrifh indeed, the more golden gifts and parts they have had, the deeper ihey ftiall fink into hell.' And thus much of denying our fpecial gifts.

SECT. X.

Of the denial of our worldly profits : and

fir/} of cautions. 3. T7f 7E are conditionally to deny our VV common ends, which naturally men purfue and fcek after, as profit, plea-fure, and honour. I ihall begin with the firft, viz. Profit; in profecution of which I ihall give fome cautions, and direiflions. The cautions are thcfe.

1. It muft be granted that worldly pro--fits, fuch as houfes, lands, pofTeffions, are

a bleffing of God, and ufeful in their kind and places; namely becaufe they ferve for the refrelhing, comforting, fupporting of our frail weak bodies, while we live in this world. And hence it is that God of his infinite bounty and free-grace hath undertaken and promifed to make competent provifion for his children. 0 fear the Lord, ye his faintSy for there is no want to them that fear him ; the young liens do lack and fhfitr hunger, but they that Jeek the Lord Jhall not want any good thing. Trufi in the Lord, and do good, fo fhalt thou dwell in the land, and verily thou fioalt be fed. "The meek jhall inherit the earth, and fiiall delight themfelve sin the abundance of peace, Pfal. xxxiv. 9, ro. and xxxvii. 3, 11. Seek ye firfi the kingdom of Cod, and ail thcfe thin']S fihill be added unto you, Matth. vi. 33. All thefe argue that earthly enjoyments are in thcmlclvcs mercies, and the bleffings of God to godly men.

2. Notwithftanding this, w^muft deny them, as in thefe cafes.

I. As temptations and fnares, * when they are either baits unto fin.' Thus Simon Magus orfering money for the gifts of the Spirit, A<fts viii. 20. the apofile doth abhor fo abominable a negotiation. Though an idol be made of iilver and gold, yet being

an idol it muft be thrown away with detefia-tion like a menfiruous cloth, Ifa. xx. 22. Even the brazen ferpcnt when it became a fnare by the abufe of men, it is no longer prtferved as a monument of mercy, but broken in pieces as Nehuflitan, a piece of brafs, 2 Kings xvi. 4. Or, * when they are themfelves the fruits and wages of fin.' Thus Zacheus denies himfelf in all his un-juft gain which he had gotten by^fycophancy [orfalfeaccufation] and by defrauding; and when Chrift offered to come into his houfe, he would not fuffer mammon to (hut the door againft him: refiitution as it is a moft necelfary, fo it is one of the hardcfi: parts of Self-denial; when a covetous heart muft be forced to vomit up all his fweet morfels again, unjuft gain is like a barbed arrow, it kills if it ftay within the body, and pulls the Hefli away if it be drawn out.

2. Asoblationsand faciifices, when Chrift calls us to dedicate then-s unto him, then we muft deny them. I'hus when Abraham was called from his country into a land of fojourning which he kntw not; and when Daniel was called from a king's court to a den of lions; when Mofes was called from the honours of Egypt to the afflictions of God's people ; when the dilciples were called from their nets and fhips to follow Chrift, ' immediately they confuhcd not with flefii and blood,' but willingly left their own comforts to obey God's commands.

' All we are, or have, we have it on this condition, to ufe it, to leave it, to lay it our, to lay it down, unto the honour of our Mafter, from whofe bounty we received it.'

SECT. XI.

Of the manner of denying our worldly profits.

THE direftions of Self-denial in re-fpc«^ of our worldly profits are thefe. I. Look we on worldly profits as vanity, nothing ; IViit thou fet thine eyes upon that which is not, faith Solomon, for riches Certainly make themfelves -wings, they fly

away

S E L F ' D

away as an eagle, Prov. xxiii. 5- Obferve I. The Holy Ghoft fays that riches are not, they are nothing: thofe things that make men great in the eyes of the world, are nothing in the eyes of God. 2. Ob-ferve the Holy Ghoft would not have us fo much as fet our eyes upon riches, they are not ohjef^s worth the looking on. 3. Ob-ferve with what indignation he fpeaks a-gainft thofe that will fet their eyes upon them, Wilt thou fet thine eyes upon that •which is not? q. d. ' What a vain, unrea-fonable, fottifli, fenfelefs thing is this ?' 4. Obferve that he fays, their parting from us is by way of flight, that is a fudden, fwift, and irrecoverable motion. 5. Obferve that this flight is by the wings of an eagle, which of all birds hath the moft fudden, the moft fwift, and the moft irrecoverable morion. 6. Obferve that none needs to put wings upon them to flee away, for they makethcmfel^s wings, there is matter enough in tiiemfelves to workout their own corruption, and to put themfelves into a flight. We think when we are called to deny our profits, that we are called todeny feme great things; but the truth is, had we eyes to difcern the vanity of them, we (hould fee that we are called to deny nothing but a mere fancy, a thing of nought, and that which is not. Oh that the glory of the world were dark ened in our eyes as once it ihall be, that it might not be fo dear un;.o us as it is!

2. Confider them as iuftabilities, uncertainties; all worldly things whatfoever are mutable, changeable, tranfitory; and hence the apoftle ftiles riches uncertain riches^ 1 Tim. vi. 17. Witnefs Zedekiah who was deprived of his kingdom, honour, eftate, nobles, wives, children, liberty, and his light in one day, 2 Kings xxv. and wir-nefs Job, who of the richeft became the pooicft man in one very day. Iliftovy tells us of one Bellifarius, a noble and fuc-cefsful captain under juftinian the emperor, that upon fomc di.^plcofurehe was turned out of his office and eliate, and had his

E N I A L, 157

eyes put out, and (o was forc'd to beg from door to door; Date oholum Belli/ario,' give one half-penny to Bellifarius, whom fortune made great, and envy hath made blind.' All worldly things are like the fea, ebbing and flowing; or like the moon,always in-creafing or decreafing; or like a wheel, always turning up and down. Such a ftory we have of Sefoftris king of Egypt, who would have his chariot drawn with four kings, and one of them had his eyes continually on the wheel; whereupon Sefoftris afl<ed him, ' What he meant by it ?' fJe an-fwercd, * It put him in mind of the mutability of all earthly things; for I fee, faid he, that part of the wheel which is now upon high, is prefentlydown beneath, and that part which is now below is prefently up on high :' whereupon Sefoftris being moved, confidering what mutability might be in his own eftate, he would never have hia chariot drawn after that manner any more. 3. Conflder them as fnares: To this purpofe cried Solomon, ^411 is vanity, and vexation of fpirit, Eccl. ii. 26. Worldlings! do you not feel this true ? Mark but how your worldly cares do rufli upon you in the morning as foon as you awake, mark but how they accompany you in the day, mark but how they follow you to your beds at night, mark but how they hinder ycur fleeps, and affli(fl you in your dreams; O what fears? what fufpicions? what underminings of one another ? what difap-pointments? what vexations? what a clutter of buflnefl^es croiftng one the other? what fnares and temptations ly in your way at every hand ? You walk all the day long upon fnares, Job xviii, 8. upon dangerous fnares that bring much fin andguilr, and will bring much forrow and mifcry. Hence fome give the reafon why Jofrph, although he had power to have advanced his brethren in court, yet he would not have them live there, but by themfelves in Colhen tending their Iheep; for himfel'f he had an extraordinary call to be there,

bu«

SELF-DENIAL.

but he fokrtcw the encumbrances and cares of the court, that he fought it not for his brethren.

4. Confider them as fading in regard of ufe, which, yet may prove eternal in regard of punlfnment. O what a dreadful roife is that in hell, ' We have loft eternity for fetting our hearts upon things that were but momentary.' A ftrong motive to work in us a felf denial of thefe profits:

* What ? (hall I lofe eternity for things momentary? fliall I while away that time that I have to improve for eternity, to feck after you, and to take content and plca-fure in you ?' This is no ordinary motive or argument. Indeed the knowledge of this in fome general notion may be ordinary, but to know it powerfully indeed, and efFeftually indeed, it is a parable, a riddle to the world, Pfal. xlix. 4. Some obferve, That when God works any faving work upon the foul, he begins in this way, to fettle upon the foul this truth, that all things here are fading, and what is a year or two to enjoy all the contentments in this world, if then I muft be gone, and bid farewel to all ? Have not I an immortal foul ? and when ftiall be the time that I fliall provide for eternity ? To help on fuch a Ibul, (now I am upon this fubje(fl) confi-''der, whofoever thou art, thefe two or three queftions. i. What is thy heart upon ? 1 urge this queftion as in the name of Chrili, and anfwcr thou that readeft,

* What is thy heart upon ?' It is either u-pon things momentary, or things eternal: If thou lookeft upon things eternal as high notional things, and fitter for fome thoughts hereafter: then, 2. What will be thy thoughts at the hour of death; it may be thefe: * Now are all my hopes at an end, now I muft bid farewel to all my comforts, I ftiall never have mirth and jollity any more, the fun is fet, the feafon is :it an end for all my comforts; now I muft fee before rac an inhnite vaft ocean of c-tcrnity, and of neceflity I muft launch in-

to it; O Lord, what provifion have I for it ? O there's a thought that will rent the heart in pieces! O what a dreadful fliriek will that foul give, that fees before it that infinite ocean of eternity, and fees no pro-vifion that it hath made for it.^ What will it think, but ' here's an ocean of hot fcald-ing lead, and I muft launch into ii, and I muft fwim naked in it for ever and ever.* I know not how this word may work, but if it be trampled under foot, it may be within this year, or two, or three, it will be faid of thee ; * Such a one was at fuch a fermon, or fuch a one read fuch a book, and learned, that worldly profits were but momentary, but now he is gone:' Or it may be thou wilt fay on thy death-bed, * Such a book, and fuch a thing I read, that all worldly profits were but momentary, and that I had not only a little river to fwim over, but an infinite ocean to launch into, and yet I would not be warned, and now my feafon is gone, and I am launching into eternity, the Lord knows what ftiall become of me.' And if thou perifti indeed, then, 3. What will be thy thoughts in hell? (I fpeak only to fuch as go on refolvedly in their fin, or will take no refolutions of better courfes). It was the fad cxpreftion of one Lyfimachus, who loft his kingdom for one draught of water, * O for what a ftiort plcafure have I loft a kingdom ?' O confider what a foul-finking thought will this be to think hereafter, * O God, for how ftiort a pleafure have I loft a kingdom ? the kingdom of heaven ?' And again, ' For what a ftiort pleafure have I made myfelf a bond ilave to hell and devils for ever ? It is reported of pope Sextus the V. that ' to enjoy the glory and pleafure of the popedom for fcven years, he fold his foul to the devil.' AVhat infinite folly poftclfeth the hearts of the children of men, who were made for eternity, to venture eternal mifcarryings for a few years, yea, a few hearts contentments to the flefti,

5. Com-

S E L

5. Compare Chrift, and the things of Chrift, with riches, or worldly profits in the particulars forementioned, and thence draw out conclufions: as, Worldly Profits are Vanities, but Chrift:\and the things of Chrift are Realities, they are true, real, fub-flantial, folid things, John vi. 27. 2. Worldly Profits are Inftabilities, Uncertainties, but Ghrift and the things of Chrift ^xq /tabic things; they are things that perifh not: an tn.iuringjubjlance; eternal things^ Heb. X. 34. So the apoftle. The things luhich arefeenare temporalyviz. Riches, honours, hoiifes, but the things -which are not feen, as Chrift, grace, holinefs, God's favour, heaven, are eternal, 2 Cor. iii. 17, 18. 3. Worldly Profits are Thorns, Vexation of fpirit, but Ghrift and the things of Chrift are full of Joy and Comfort; not like t^e joys of earth, that blaze for a time, that are like the crackling of thorns under apot, but yield no durable, folid heat; no, no, they are inward, found, fubftantial, laft-ing joys, and when we come to heaven, they fhall be unmixt joys, pure comforts without any mixture of difccmfort, or grief of any kind. 4. Worldly Profits are but momentary, and of a fading, peri(h-ing nature ; but Chrift and the things of Chrift are all durable, and lafting, yea, e-verlafiing : Chri/} is the fame yefhrday^ and to day, andjor ever, Heb. xiii. 8. And heaven (wherein Chrift is) is an inheritance incorruptible, undtfiled, that fadeth not away, 1 Pet. i. 4. Spiritual joy is an everlajling joy, and falvaiion is an ever-lafiing falvation, Ifa. xlv. 17." Upon thefe premifes may we not refohitely conclude ? What ? are we not willing to do or lufter any thing for Ghrift ? to part with all for Chrift ? to make an abfolute choice of Chi ift before the world ? We read much of the primitive Chriftlans, that when riches, preferments, eafe, liberty, were olfered to them to deny but fome truth of Chrift, they re-fufed it with difdain. they embraced the flake, they IdftTed it, they cried out,' Wel-

F^DENIAL, 159

come death, and none bnt Chrift, none but Chrift.' Yea, fome, with Paul, have faid. To me to live, is Chrifl, and to die is gain, I defire to be dijfolved, and to be with Chrift, Phil. i. 23. I know it is an hard leftbn to fiefh and blood ; many have their hearts fo glued to the world, that they are as unwilling to part with their wealth, as Lot's wife was to leave Sodom.^ Oh, but mufe on thefe differences betwixt Chrift and pro' fits! What wife man would make it his bufinefs to fill his coffers with pebbles, when he may have pearls, gold or filver ? What is a man profited, if he fhall gain the whole world, and Icfe his own foul? Matth, xvi. 26.

6. Go on in the ways of godlinefs, though all our profits be hazarded ; keep on your way, and pafs not for them, trufl God with them; if we do ftill enjoy them, fo it is; if not, yet maintain a conftant ftrong refolution of keeping on in the ways of God's fear: Thus did Daniel, chap. vi. 10. notwithftanding the princes and nobles watched him in the matter of the Lord his God, yet he abated not one whit, he went on in his courfe for ail the hazard he was in, the conftant ways of godlinefs, in communion with his God, was more fwcet and precious to him than all his court preferments. Thus did Nehemiah, chap. vii. i. notwithftanding the oppofition he had, notwithftanding the confpirings, complaints, and many letters fent to inform againft him, yet he went on in the work of the Lord. Thus David profelfeth. Though princesfpake againp him, yet he did, and he would meditate on Cod's law, Pfal. cxix. 23.

7. Appear for God and his caufe, his truth and people, tho' the iffue may feem dangerous, and when none elfe will. Thus Efiher, chap. iv. 16. died with that biave refolution of hers, If I perifii, 1 perifh. Thus Nehemiah did, chap. ii. 4, 5- who, though he was fomething afraid at firft to fpeak to that hcathenifh king in the behalf of his religion and people, yet having life

up

up his heart to God, he fpake freely unto

him. Oh let not a publick good caufe be daflied and blafted, and none have an heart to appear' for it, for fear of the lofs of worldly profits: Gbriftlans fliould have that nobility of mind which the prophets had, and the apoftles had, and which they that ferve riches cannot have. What? do publick caufes for God and his people call you out to venture your eftates ? Surely it is beneath true noblenefs of fpirit to provide only for your eafe and fafcty. Wc fliould value duty, %iore than fafety.

8. Confider that our hearts are not per-feft with the Lord till we come to a difpo-fition to let go every thing for the Lord. Look under the whole heaven, if there be any thing we would not forfake, or any thing we would not fuffer for the Lord, our hearts are not perfect with God. "VVhofoever he be that forfakes not all (in vote, or acl) for Chrift, he cannot be a difciple of Chrifl:; if thou art born to a thoiifand pound lands a-year, yet, if God, and a good confcience to witnefs the truth, call for it, thou mufl: forfake all. As Chrift faid to the young man. If thou ivi/t be perfect, go fell all that thou haft, and give it to the poor^ and thou flmlt have treafure in heaven, Matth. xix. 17. Were Chrift now on earth,he might fay as much to any man, and we were bound upon pain of damnation to obey him. O get our hearts into this habitual frame ! thefe thoughts, if well meditated on, would much abafe us, and keep us from contemning any man for his mean condition in the world, for we know not how foon a good confcience may bring lis into the like condition. Certainly, to have thefe loofe and dying affections to the enjoyments of the world, are greater mercies than the enjoyments themfelves.

9. Let all go indeed, rather than be brought to the committing of any fm : it is belter to endure all the frowns and anger of the grcatell of the earth, than to have an angry confcience within our

breaft; it is better to want all the profits and pleafures that earth can afford, than to lofe the delights that a good confcience will bring in : O let the bird in the breaft always be kept finging, vvhatfoever we fufTer for it; it is better we lofe all we have, than to make ft^ipwreck of a good confcience: In this cafe, we mufl be willing to lofe all, or elfe we are loft in the enjoyment of all. I confefs it is no little matter for them who have much of the world, to deny themfelves in thofe things that give content to the flefli, confidering the corruption that is in the hearts of the children of men ; it is an hard thing, and feldom hath fuccefs, to give rules for the ordering of life to men who are in great profperity in this world ; ' For a man to be fet on high, and 5'et to have the heart kept down, it is hard and unufual,' fays Bernard, Ep. xlii. But the more unufual, the more glorious; the more hard, the more honourable; the more rare, the more comfortable it is to yield unto it.

SECT. XII.

Of the Denial of our loorld'y PleaCureSy

and fir ft of Cautions.

THE next common end which naturally men purfue and feek after, and which we muft deny, it is Pleafure: In profecution of this, as in the former, I fhall give fome Cautions and Directions.

The Cautions are thefe.

I. That pleafures, delights, recreations are, in fome fenfe, laudable, namely, as in a fober, moderate, feafonable ufe of them they ferve for the re/relliing, comforting and fupporting of our frail, weak bodies, whilft we live here in this world. In wtiich refpeft the preacher could fay, There is nothing better for a vian^ than that he fhould eat, and drinks and delight hisfenfes. And again, / perceive there is nothing better, than that a man fjould rejoice in his oivn works,/or that is his portion. And agaii7. To every thing there is a feafon, and a time

to

S E L F' D

to every purpofe under the fun : A time to loeep, and a time to laugh, a time to mourn, and a time to dance, Eccl. H. 24. iii. 22. iii. I, 4. Thus, and in this fenfe, and in their feafon we need not to deny them.

2. Notwithflanding the lawfulnefs, and laudable ufe of pleafures, yet we mufl deny them, as in thefe cafes.

I. When they are baits to draw us unto fin ; thus it is faid of the wicked, They take the timbrel and harp, and rejoice at the found of the organ, they fpend their days in mirth. And then it follows. Therefore they Jay unto God, Depart from us, for ive defire not the knoxuledge of thy ways ; and what is the Almighty, that we fhould ferve him? and what profit foall we have, if we pray unto him? Men given to plea-fure are very ready to call: off their God. 2. AV^hen they are fin, or the concomh tants of fin, or the fruits and wages of fin. Thus Solomon found them, and therefore denied them, I faid in my heart. Go to now, J will prove thee with mirth, therefore enjoy pleafure ; and behold this alfo is va*^ nity : I faid of laughter, it is mad, and of mirth, what doth it? Eccl. ii. i, 2. The fum of that book is this, When Solomon forfook God, then he ran to pleafures and vanities, and fought every thing that fhould pleafe his carnal eye, and tickle his vain fancy; but he no fooner returns to him-felf (as the prodigal did) but he fays of pleafure,This is vanity, and of mirth, This is madnefs, and of laughter. What is this thou dofi:?

SECT. xiir.

Of the manner of denying our worldly plea-lures. THE dire£>ions of felf-deuial, in re-fpeft of our worldly pleafures, are thefe;

I. Look on pleafures as vanity and nothing. Thus Amos, ch. vi. 4, 5, 6. charging the courtiers of riotojfnefs. he tells them, They lie upon beds of ii cry, and fir etch themfelves upon their couches, and

E N 1 A L. 161

eat the lambs out of the flock, and the calves out of the midfi of the fi all; they chant to the found of the vial, and invent to themfelves infiruments of mufick like David: they drink wine in bowls, and anoint themfelves with the chief ciniments, they are not grieved for the affiiciion of Jofeph. This their life might appear to fome a mofl brave and defirable thing,-but mark what the holy Ghofi fays of it, Tewho rejoice in a thing of naught, q. d. all thefe pleafures put together were, in a true judgment, but a thing of naught, they had nothing, no reality in them.

2. Look on pleafures not only as vain, but as vanidiing; they are foon gone from us, or we are foon gone from them, I. They are foon gone from us, The fafhion of this worldpafieth away, i Cor. vii. 31. Solomon compares all the pro-fperity of the wicked to a candle ; and how foon is the candle of the wicked blown out? Prov. xxiv. 20. All pleafures are but like a mountain of fnow that melts a-way prefently. 2. We are foon gone from them, it is but a while, and then we, and all our pleafures muft together vaniih ; if death draw the curtains, and look in upon us, then we muft bid a farewel to them all, never laugh more, never have merry meeting more, never ^e in jollity any more, now all is gone, as Adrian faid, when he was to die, ' Oh my foul, whither goeft thou ? thou fhalt never jell it, fport it any more.' Oh, when we are called to eternity, then all our delights will leave us, and bid us adieu for ever, and how doleful will this found be then to all the fons and daughters of pleafure, your feafon is done, you have had your time, it is gone, it is pall, and cannot be recalled.

3. Confider this is not the fea^.n that fliouldbe for pleafure. Son, remember in thy lifetime thou had ft thy pleafure i Luke xvi. 25. it fhould not have been then: theapofile James, ch. v. 5. lays it as a great charge upon thofe in his time, that they lived in Y p'ea-

lf)2

SELF-DE NIAL.

pleafure on earth and were ivanton. This is a time for virtuous actions, to do the great hufinefs for which we were born ; Oh, did we think that our eternity depended upon this little uncertain lime of our lives, we would not fay, that fenfual plea-fures are now in feafon. Surely this time /hould be fpent in feeking to make our peace with God, in humbling our fouls to get off the guilt of fin ; this is a time of fuing out our pardon, of mourning and forrow, and trouble of fpirit; and no time for jollity and flefhly delights. IF a con-,demned man had tu^o or three days granted him that he might fue out his pardon, were that a time for pleafures and fpotts ? Thus it is with us, the fentence of death is upon us, only a little uncertain time is granted us to fue out a pardon, let us know then, what is our woik we have to do, and let us apply ourfelves to it.

4. Meditate upon that lafl and flrl(fl account that muft be given for them all. Rejoice, 0 young man in thy youth, walk in

the ways oj thy hearty and in the fight of thine eyes, Ecclef. xi. 16. q. d. Live after thy luits, and do what thou wilt; it is an ironical conceffion : but remetnber withal, that for allthefe things God will bring thee ' into judgment, for all theft things : thtve is not one merry meeting, not one hour fpent in pleafure, not one pleafurable a6l or thought, but an account muft be given Jbr it. There are three heads upon which the enquiry at the day of judgment will be roncerning our plca(vues. i. What kind of pleafures they were, whether wicked in their own nature or not ? 2. What time was fpent in them ? 3. How far the heart was let out upon them ?

5. Weigh the fearful end of thefe dc-lightfuf things; thofe morfels which are Iweet in goin^ down, they muft come up agnin as bitter as gall: hence Solomon ad-vifeth, Look net upon the wine it is red, when it giveth his colour in the cup, when it mcveth itjelf aright s at the lajl it biteth

like a ferpent, and Jlingcth like an adder, Prov, xxiii. 31, 32. The young man that follows the enticing of a whore, he gocth as an ox to the fciughter, and as a fcol to the flocks, till a dart frike through his liver, Pro. vii. 22, 23 Senfualpleafure leads to, and fits for deilru<ftion; Hell hath enlarged herjelf, and opened her mouth without meafure ; he that rejoiceth falldcfcend into it, 1 fa. V. 14. They take the timbrel and harp, and rejoice at the found of the organ, theyfpend their days in wealth, and in a moment go down into hell, Job xxi. 12, I 3. And it was faid of Babylon, How much fhe hath glorified herflf, and lived delicioufy, fo much torment give her. Rev, xviii. 7. O how grievous will eternal pain be to them who are now altogether for delight and pleafure ? now they cannot endure any fad thoughts, O they make them melancholy, but how will they endure-the difmal thoughts of an accuUng, tormenting confcience everlaftingly .' i^ow their flelh is dainty, delicate and tender, it muft ly foft, and fare deliciouily, but how will it endure thofe everlafting burnings ? if after every intemperate draught there fliould be a draught of fcaldinglead poured down, how grievous would it be.' the end of mens intemperate pleafures will be worfe ; for, as Job fays, ch. xxi. 20. They fkall drink of the wrath of the Almighty, this fhall be the portion of their cup; they who delight in long fittings at it, they ftiall drink of this eternally, thofe curfed delights in burning lufts fhall end in eternal burnings.

6. Ponder the carriage of the faints before us. You know the mean proviiion that John the Baptift, the forerunner of Chrifl had, his fare was locufl and wild hony, Matth. iii. 4. and yet there was not a greater born of woman before. Daniel was afraid of taking liberty to his flelh in eating the king's meat,and the time he had molt heavenly vifion, Ht. ate no pUa/dnt bread, neither came fiefh nor wine into his mouth, neither did he anoint himfelf at all,

Daa.

S E LF-DENI^L.

"Dan. X. 3. Pa\il was careful to beat doivn his bodyy I Cor. ix. 27. to club it down, even till it was black and blue, fo the word Upotiazo fignifies. Timothy, though he was fickly, yet would not take liberty to drink a little -wine, but only water, till Paul wrote to him, and in that liberty there was but a little granted, and that/cr iiis ftomach'sjtike, and bis often infirmities, I Tim. V. 23. If I (hould fpeak of the mean provilion for the flefh that many of the ancients were contented withal, and that before the fuperflition of popery prevailed, it would feem incredible unto you. Bafil, in an epiflle to Julian mentions the mean fare he, and others with him, lived withal, he ate no ^t'['\^^ they had no need of cooks, all their provifions was but the leaves of plants, and a little bread : and Hierom reports of Hilarion, that he ne* ver ate thing before the fun went down, and that which at any time he ate, was very mean : and Hierom himfelf lived fo abftemioufly, that he had nothing daily but a few dried figs v;ith cold water.

7. Do we in fome meafure for Chrift, as Chrift out of meafure hath done for us. "What? was he content to part with the pleafures of heaven, the bofom of his Father to redeem poor man ? and fhall we not part with the pleafure of a little meat or drink for him ; What ? was he content to part with his blood for us: and fhall not we be content topart with our lufls for him? Is not all his glory revealed in his word and work fufficient to fhew him worthy of our loves, and to make us willing to part with fuch empty, poor, flight things, as a deal of fenfual pleafures? Surely the daughters of pleafure mufl undrefs; if ever they will be beautiful in Chrift's eyes, they mufl lay alide their paintingsanddreffings, their curlings and perfumings of the hair ; Their ornament muj} not be the outward adorning^

^pla

^H

laiting the hair, and of wearing of gold, and putting on of apparel, but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet fpirit, which is in the fight of God of great price, i Pet. iii. 3,4.

8. Keep on in the ways of godlincfs; by this means we fliall not lofe, but change our pleafures for the better^: if things may be rightly fcanned, there is more pleafure in the very a£l of felf-denlal, than in all the pleafures of mens lives ; and if fuch pleafure be in the denial of falfe pleafure, vi hat is therein theenjoyingof true? Surely God hsth pleafure enough for us, if we had an heart to truft him with our pleafure, v.e fhall hereby only lofe our fin, but not our pleafure. Bernard * hath a notable ex-prefTion to the purpofe, ' If you be willing, fay he, to facrifice your Ifaac, which fignifies laughter, your Ifaac, your pleafure fhall not die ; it is the ram, your f^outnefs of fpirit, your felf-willednefs that fliall die, but Ifaac fhall live, you fliall have your pleafure flill.' Do not harbour ill thoughts-of God, do not think God is an enemy to your pleafure; if you would truft him with your pleafure, you fhould have pleafure enough, it may be, in this world, or how-foever, in the world to come. Auguflin hath fome expreffions to the like purpofe, f ' How fweet was it to me of a fudden, faidf he, to be without thofe fweet vanities! thou Lord, who are the true fweetnefs didft caft them from me, and inflead of them didfl enter in thyfelf, who art more delightful than all pleafure, and more clear than all light.' Keep on therefore in God's ways; * if we would not be fad, let us live well,* § faid Bernard.

9. Underfland what are the ways ofGod-linefs, and what is in the ways ofGodlinefs to caufe delights. Nothing more deadens the deart to falfe delights than rightly to

• Beroard de Bonis difilrendU. f Aug. Coiifeff. I. 9- c 1. § Bero. de Intern, dom, c 45.

known

r64 SEL F-DENlAL.

know what it is in God's way that caOT-eth true delights. Now it is the love of God that appears upon our fouls in every duty, which caufeth delight, it is the pre-fence of'God and the glory of God that appears in every gracious aftion which makes it delightful; let us therefore thus look upon the ways ofgodlinefs. Many go on in duty haled by confcience, but i.hcv li'.tle underftand of the plenfantnefs t)f Gods ways, and for want of thefenfe of thofe fpirlrual pkafures, no wonder if rhey fail in the denial of outward, ^tn-luai, carnal pleafimc.

ID. Meditate on thefe pleafurcs above, and fny (you that have the experience of -the plcafantnefs of God's ways) if the nether (pringsbefo fweet,what will the upper be ? If the lower Jcrufalem be paved with gold, furely that upper Jerufalem is paveJ ■with pearls It is an excellent fpeech of Bernard, ' Good art thou, O Lord, to the foul that feeks thee; W hat art thou to the foul that finds thee ? If grace be pleafant, how plc^fantis glory ?' Therefore the faints die fo pleafantly, becaufethere is a meeting of ''race and glory ; grace is delightful, glory ?nore delightful, but when both thefe meet together, what delight will there then be ? It is a fpeech of one fpeaking of carnal delights, 'None can go from delight to delight ;' but it is not fo fpiritually ; the more delight we have here, the more we ihall have hereafter : And therefore let this be all our prayer, * Lord, give us evermore this pleafure, fatisfy our fouls with th.is pleafure ;' if the drops be fweet, the livers of pleafure and joy that are at Chrift's right hand. How fweet are they ?

II. Above all, Oh tajle and fet how fvjett the Lord is even in the want of all outward plenfure ; this will bear up the heart when all is gone. Although the fig-free fnill not blolfoni, neither Piull fruit be in the vines, the labour of the olive fhall fail, and the felds fhall yield no meat he fi:':k fhall be cut offjrem thi J old, and

there fhall be no herd in the flails ; yet I •will rejoice in the Lord, I will joy in the Codofmy falvation,\\zh. iii. 17.18. When all is dark abroad in the world, then let our fouls rejoice in God alone, yea, then let us expatiate our joys to theutmofl. As it is a work of grace to moderate all carnal pleafures, and to keep them down, fo it is a fpf cial work of grace to expatiate the foul to theoutmoft in all fpiritual pleafures, and rejoycings in the Lord. And to this purpofe we fhould exercife our faith in the work and office of the Holy Ghoft : Look upon the Holy Ghort as de-figned by the Father and the Son to bring joy and delight to the fouls of his people. O what a vail: difference is betwixt the comforts of a carnal heart, and the comforts of the godly ? The one comes from a little meat and drink, ^c. but the other comes from the exercile of faith about the office of the Holy Ghofl, who is defigned by the Father and the Son to be the comforter of his faints. What fay we then ? Are all outward pleafures gone .' let them go : only by the help of the Spirit, rejoice in the Lord, and again, I fay, rejoice in the Lord. Oh tafie and fee how good the Lord is even in the want of all outward pleafures.

SECT. XIV. Of the Denial of our Honour, Praife, Favour, good narrie among men : and firft of Cautions.

TH E next common end, which naturally men purfue and feek after, and which we muff deny, is Honour, Praife, Favour, good Name.

In profecution of this, as in the former, I fhall give fome cautions and directions. The Cautions are thefe.

1. That Honour, Praife, Favour, good Name as the gifrs and- bleffings of God. Mofes was honourable ; and before Mofcs was gathered unto his people, the Lord bade him to put fome of his fionour upon Jofliuah, that all the congregation oj the

chil'

S E L F • D

children of Jfrael might be obedient unto him. Numb, xxvii. 20. And God blelTed the children of Jfrael themfelves "with honour^ he made them high above all nations in praife, and in name, and in honour, Deut. xxvi. 19. And becaufe Solonnon begged wifdom of God, the Lord told him that he would give him riches and honour toboot, i Kings iii. 13. Yea, that thefe are God's gifts, David in his prayer fpeaketh expref-ly, both riches and honour come of thee, and thou reigneft over all. i Chron. xxix. 12. and for a good name, which is true honour indeed, the Lord hath made apromife to his, that he/ivill give them in his houfe a place, and a name better than sffons and cf daughters : an everlafling name, that (Imll not be cut off, Ifa. Ivi. 5. Yea, he will make them a name and a praife among all the people of the earth, Zep. iii. 20. Surely^ tliefe are the bleflings of God, yea, comparatively, far above all other bieflings. ^4 good name is better than precious ointment, Ecclef. vii. i. Yea, a good name is rather to be chofen than great riches, and loving favour rather than filver and gold, Pro v. xxit. I.

2. Notwithftanding they are bleflsngs of God, yet we mud deny them for God, as in thefe cafes.

i. When they are as fnares or baits unto fin. And in all thofe, fc. Honour, Praife, Favour, good name, there are dangerous fnares: how prone do they make a man to thofe fins of vain-glory, felf-exaltation, felf-admiration, felr-eftiraation? Surely it is a great mercy of God, if any man be preferved from thefe fins that enjoys thefe blelfings. And hence it is, that a few honourable men prove Self-deniers, becaufe they are mofl prone to thole fins which are mbft formally oppofite unto Self-denial : What is more oppofite to Self-denisl than Vain-glory, Self-love, Stlf-feeking, Self-advancing, Defire of mens praife ? In this relpeft Bildad truly fpeaks of fuch men, that they are cajl into

E N I A L. i6s

a net by their own feet, and they walk upon frares. Job xviii. 8. Take heed of thefe fnares : in this refpedl we had need to deny them.

2. When we are called by God to dedicate them to God. The Lord never gave us thefe things. Honour, Praife, good Name upon any other terms, but that we fhould be willing to part with them for the honour of his name ; God never made us owners, but fiewards of them for his ferx'ice, and if ever we were brought to Chrift, into covenant with God in him, we then refigned up all to him, we pro-feft to part with all for him, we entered into bond that we would give up whatfo-ever we were or had to the Lord when it fliould be called for. And good reafon, for whatfoever honour or excellency we , have it is he that gives it; it is he that made the difference betwixt us and others; the rain-bow is but a common vapour, it is the fun that gilds it, that enamels it with fo many colours j the beft of us are but a vapour; and if any of us be more glorious, more honourable than others, it is the Lord that hath fliined upon us, and hath put more beauty, more luflre upon, us than upon other vapours. The Honour, Favour, good Name we have, God hath put upon us, and feeing it is of him, the glory of it is infinitely due to him ; if he calls for it, good reafon we fliould deny it.

SECT. XV.

Of the Manner of denying our Honour, favour, Praife, good Name among iMen^

THE direarons of Self-denial, in refpeft of our Honour, Favour, Praife, good Name among men, are thefe. I. Look on Honour, Praife, Favour, Applaufe, as vanity, nothing. Fanity of vanities,faith the Preacher, vanity cf vanities, all is vanity, Eccl. i. 2. Ob-ferve his expreffion, 1. Vanity, not only vain but vanity itfelf. 2. Excellive vanity,.

fo«

SELF-DENIAL.

for it Is vanity of vanities. 3. An heap of vanities, for it is in the phiral number, vanity of vanities. 4, All is vanity, not only Profit, and Pleafure, but Honour too ; Solomon- had an experience of them all, and all is vanity. 5. He adds his name to that he faith, Vanity of vanities^faith the preacher. The word lignifies the foul that hath gathered wifdom. There is no reality in Honour, Praife, Favour, Ap-plaufe of men, which are fo much admired and magnified by the moft. Honour is but a fliadow, a fancy, a wind, a breath f, an external additam^nt, for there is no internal excellency in it ; a mere fable, as AuguftusGaefar could fay on his death-bed, -* Have not I feemed to have aded my part fufficiently in this fable of the world ? now then, Farewel.'

2. Beware of thofe attendants, or companions of Honours, as Vain-glory, Self-love, Self-exaltation, Self-admiration. Let us not be dcfirous of vain-glory. Gal. v. Let us not exalt ourfelves above others, let us not ftrive or ftudy to be magnified by others, let us not pleafe and blcfs ourfelves in the vain applaufe of others. It is not human applaufe, but God's approbation which minifters matter of true honour to a Chriftian \. 'Wt (hould rejoice to fee God honoured, but fear to hear ourfelves applauded, left either we be idolized, our hearts elevated, or God's honour ob-fciircd. Certainly fhame will be at laft that man's portion that exalts himfelf. O how ihould Chrift put the crown of glory on

his head, who takes the crown of praife from the head of Chrift ? Them that honour me, faith God, / will honour, and they that defpife vie,fhall be lightly ejteemed, t Sam. ii. 30.

3. Be convinced, that of all vices, Vainglory,Self-admiration,Self-exalration, hunting after men's praife, is the moft invincible. The roots thereof are fo deep and ftrong, and fo largely fpread in the heart of man, that there is no difeafe in the foul fo hardly cured, no weed in the garden of man's heart fo uneafily plucked \ip § : It is the hardeft talk that ever man undertook, to deny himfelf, and fully to prof-trate, and put himfelf under God and Chrift'syoke. Pharaoh did many things in the way of love and honour to Jofeph, he put his ring upon his hand, he arrayed him in veftures of fine linen, and fet him over his houfe, but he referved this to himfelf, to be greater in the throne than Jofeph ; io man may do much in the way of outward zeal for God, he may exalt God very far, above his profit, above his pleafure, above his peace, yea, above his life, and yet ftill referve to himfelf a prehemi-nence above God, to be greater in the throne than God : A man may clothe the naked, feed the hungry, and give his body toheburnt too, in the caufe of God, and yet do all this for himfelf more than for God ; for his own applaufe, for his own name, more than for honouring of God's name. Of all conqueft this Self-conqueft is the moft difficult, the moft excellent.

t What's fame ? a fancy M life iiu tlicr's breath, | \ All fame is foreign, but of true dtfcrt,

A thing beyonil us, cv'n before our death I Plays round the head, but o-mes not to tlic heart:

All that we feel of it begins and ends 1 One felf-approving hour whole years outweighs

In the fniall circle ofour fo<r$ and friends. Ef. on man. \ Of flupid llarcr;, and of loud huzz:i>. tlhiy en num.

§ lo iTi(dtrateoi:r dcfirc cf fioie. let us confidcr not only the vanity of it in itfelf. but its infi.fficiency to Tender us wifer, bitter or happier pcif)ns, than we were before. Let men alio dilliuguilh betwixt faiii and tiue pjory. Let tlam confiler too that true glory may be obtained in the lowclt llaiionof life, as wtll as in the highcil : Ti.usthc n.cchanick, and the plov\maii. by excelling in iiisait, and pcifciming hii duty, n;ay, ai:d unJoiibudiy tsi'l, acquiit aortal and folid glory.as the niii.ilKr of Ibtc, the gcr,tr;.l,or the fcholav can obtain by excelling \a theirs. Honour and fhanie from no (oniUii'-.n rile ; A^ well your fart, there uU the ioiiour lies.

the

S E L F-D

the moH: noble, the moft glorious. He that ruleth his oivn fpirity faith Solomon, zj better than he that taketh a city, Prov. xvi. 32. The overcoming of a kingdom is nothing in compririfon of a man's overcoming his own corruption. O this Self-exaltation will Hand it out like a mighty champion in the heart, when all other lufts feem to fly, as Shammah was faid 10 ftan4 it cut, and to defend the field when the people fled, 2 Sam. xxiii. 12. Other lufts may go out like fire that wants feul, yet this luft wiil ftill put forth, and foar aloft, and ftrive to climb up into the throne of God fo long as any thing of the old man remains in man. Of all the evils that are within us, we have moft caufe to be convinced, yea, to watch and pray againft this evil of Vain-glory, Self-exaltation, Self-^ admiration.

4, Learn inwardly, by heart, this gof-pel-truth. That man's honouring of Chrift, or being honoured by Chrifl, is the truelt honour of man. If any man ferve me, him luill my Father honour, John xii. 26. As the honouring of the father, hufband, fovereign, is the honour ofafon, a wife, a fubjeft ; fo the honouring of GhrifV, and efpecially being honoured by Chrift, it is the glory of them who are the children, fpoufe, and fubjefls of Jefus Chrllt. Vain and carnal men think no honour comparable to the honour which men give, as it was faid of the chief rulers in Chrifi's time. They lovethepraijeofmenmore than thepraije of God, John xii. 43. and therefore they ftrive more to have theteltimony of man applauding them than the witnefs of God's Spirit fealing them up unfo the day of Redemption. O bvt ihis honour fhould darken the other in our eyes; what great matter is it though the glory of the oiher be loll, fo that God do but highly honour us with this ? "Whofoever knows himfeU to be the Son of God, he never wonders more at that which is human. Surely he dcbafes hiinfelf from the height

ENIAL. 1^7

of true generoufnels, who admires at any thing befides God and Ghrift himfelf ; all other honour is but of nature, but tliis honour is of grace ; it is a fparkle of the divine nature, a ray of the very glory of God himfelf fhining into the fouls of his faints.

- 5. Let us herein conform ourfelves to Ghrift. He came from the bofom of his Father, and from that infinite glory he had with him before the world was ; for fo he prays, that the Father would glorifie him with that glory he had with him before-the world was, John xvii. 5. He left the riches and pleafures of heaven, and that honour which he might have had from all the angels, and all to fave poor wretched finful creatures; he that was equal with God fo emptied himfelf that he became man, nay he was made a fcorn of man, he was called the carpenter's fon, as one that was contemptible, he made himfelf of no reputation, he came in the form of a fervant, yea, of an evil fervant that was to be beaten, he was made a curfe, as if he had been the vileft of men living ; and yet this \yas the honour of Ghrift himfelf, be-caufe it was all for God and good of fouls. O then who is he that knows any thing of Jefus Ghrift, that can think it much to lay down all his honour, or any outward dignity iinder heaven for him ? What can be ipore unworthy ? What more deteltsble than that a man fliould magnify himfelf after he hath feen God humbled ? It is intolerable impudeney, that where majefty hath emptied itfelf, a worm Ihould be puffed up and fwell.

6. Let us fubmit to the meancft fervice of our God, though it darken our honours never fo much in the eyes of the world. Thus Jerom wrote to Pamachius a godly young nobleman, that ' he would have him to be eyes to the blind, feet to the lame, hands to the weak, yea, if need were, to carry water, and cut wood, and make fires; for what are all thefe, faith he, to

bonds.

SELF-DENIAL.

bonds, bnfTettings, fpittlngs, whippings, death ?' t To this purpofe Conftantine, Valentinian, Theodofius, three emperors, called themfelves the vairalsof JefusChrifl:, as Socrates reports of them : and Theodofius efpecially did manifeft it in the work of his humiliation, when in the face of a full congregation, he cart himfelf down u-pon the pavement, weeping and lamenting for his fin ; which many haughty fpirits, though inferior to him, would have fcor-ncd to have done.

7. Let us willingly join with thofe of ' lower degree in any way of honouring

God. Mind not high things^ faith the a-- poftle, but condefcend to men of loiu e/}ate, Rom. xii. 16. Thus Jerom advifed Pama chius to ' equal himfelf with the poor, to go into the cells of the needy.' Who knows but that the pooreft creature may be far more honourable in the eyes of God and of his faints than we ? Where greater graces fit below us, let us acknowledge their inward dignity. J\ly brethren, have not the faith of our Lord Jefus Chrifi the Lord of glory, with refpecl ofperfons. Hearken, my beloved brethren, hath not Cod chojen the poor of this world, rich in faith, and heirs of the kingdom, which he hath pr(,:infed to them that love him F fames ii. i. 5- It may be fome of them were in Chrifl; before us, and others of them are in Chrift as well as the befl of us, and if we muA differ in glory as we do differ in grace, who can tell but they may be in heaven as the ftars of a bigger magnitude, and of a greater glory ?

8. Let us bear or fuffer the moft dif-graceful thing that can be put upon us for the caule of Chrift ; yea though all the world Ihould frown upon us, and caft us off", and (corn us, and account us as a ilifgrace unto them. As 1 heodoret reports of Hormifda a nobleman in the king

of Perfia's court, becaufe he would not deny Chrift, he was put into ragged clothes, deprived of his honours, and lent to keep the camels ; after a long time the king feeing him in that bafe condition, and re-membring his former eftate, he pitied him, and caufed him to be brought into the palace, and to be clothed again like a nobleman, and then he pcrfuades him to deny Chrifl: ; at which he prefently rent his filken clothes, and faid, ' If for thefe you think to have me deny my faith, take them again,' and fo with fcorn he was caft out. We rauft be content to be made a by-word and reproach for Chriff; : But this is an hard leflbn,and for which I had need to give other more particular diredions in another fedion.

SECT. XVL

Rules how to bear Reproaches for the n-ame of ChriJ}.

TH E directions for reproaches I ftiall reckon up negatively and politively. I. Negatively thus,

1. We muft not bear Reproaches Stoically, infenfibly, for in fome fort they are afflictions. ^4 good name is better than a precious ointment. A good name is rather to be chofen than great riches, and loving favour rather than Jilver and gold, Eccl. vii. I. Prov. xxii. 1.

2. We muft not bear them defperately as many defperatc wretches do, who ufually fay, * Let men fpeak the worft, I care not, I muft appeal unto God.' Tho' it be true that innocency is a good bulwark, and a good confcience is a brazen wall ; yet we are not only to care to approve ourfclves unto God, but to-men alfo ; we are to provide things honeft before all men, efpecially amongft the people of God, and the churches of Chrift.

3. AV'e muft not carry ourfclves paf-

f HiuoTi. Efijl. /ePamath.

fionately

S E L F-D E N lyi L.

Ijonately under Reproaches ; there are many evils follow upon this diftemper of heart, as, i. Thereby we greatly difturb our own fpirits. 2. We difcover a great deal of evil within us. 3. We fliow the bafenefs of our fpirits to be fo foon put out of frame. 4. ^^''e feed the humours of reproachers, and we make others think we are guilty of thofe reproaches they lay upon us. It is true we fhould be more fenilble of the wrong done to our names, than of any Avrong done to onr eftates, 3'ct neither are the wrongs of the one or the other to be born pallionately.

4. We muft not carry ourfelves revengefully under reproaches. To this pur-pofe faith the apofile. Being dtfmncd, we ititreat, i Cor. iv. 13. It is unbefeeming Chriftians to revilesgaln, and to fpeak evil for evil. It is faid of Chrift, that when he •wai reviled, he reviled not again, i Pet, ii. 23. and if we profefs ourfelves to be CiiriiVs, we mufl: not revile again when we are reviled ; there is no contending this way where the overcomer is the lofer : "When Demofthenes was reproached by one, 'I will not, faid he, ftrive with thee in this kind of fight, in which he that is o-vercome is the better man.'

5. We muft not be hindered in our way, or break ofTourcourfe of chriftianity when we are reproached. What though filth be cart in our way, iTiall we decline the way ? What though the clouds do arife and darken the light of the fun, doth the fun ceafe fhining,becaufeitisdarkened? no,itgoes on in its courfe, and Jhines till it breaks forth; Pfalm xxxvii. 6. So you that are fliining in a good converfation, go on, and in time you will break through the clouds.

2; Pofitively thus, I. Wemuftbearour reproaches wifely. Though we rtiould not be infenfible. yet we llvJuld not take too much notice of every reproach. Chrift himfclf was'filent in this cafe, fo that the rulers ivcndered, Matth. xxvi. 63. Pavid could fay, They

l6p

/peak mifchievous things, but I as a deaf man heard not, Pfal. xxxviii. 12, 13. But how then (hall we ftop their mouths ? I anfwer, i. Let us walk innocently; In-nocency will clear all, and will overcome all in time. 2. Let us labour to be eminent in that which is quite contrary to that we are reproached for. Perhaps you are reproached for a diffembler, labour for the greateft eminency of plainnefs of heart and fincerity ; perhaps you are reproached for covetoufnefs, labour to be eminent in liberality, in heavenly-mindednefs, in doing good wifely ; perhaps you are reproached for pride, clear up yourfelves (not by yielding to their humour, but) by eminency of humi]ity,that thofe that can judge right, may fee there is humility in you. 2. We muft bear reproaches patiently. * What are we ? or what is our names that we fl\ould think much to bear reproach ? Confider, have not others of God's fer-vants, far holier than we are, been under exceeding reproach ? Nay, how is God and Chrift reproached ? how is the name of God flighted ? how is themajefty, and fovereign-ty,and authority of God contemned in this world ? how are the dreadful threatenings of God, and the revelation of God's wrath fcorned in the world? M'hat reproaches indured Chrift in his own perfon, in his preaching ? how was he contemned when he preached againft covetoufnefs ? the pharifees /corned at hii.i, Luke xvi. 14. the word fignifies,they blew their nofes at him. He was called a devil, a Samaritan, a wine-bibber, a friend of publicans and iin-ners ; Whatworfe can be imagined than was caft upon Chrift ? They fpat on his face, that bleffed face of his that the waves of the Tea were afraid of, and that the fun withdrew his light from, as not being fit to behold it: They put thorns upon his head, and bowed to him in reproach. This argument ftiould, methinks, move us to bear reproaches patiently. But how fhould

we

SELF-DENIAL.

170

^e do It ? How fliould we bear reproach es patiently ?

1. Be we fure to keep confcience clear.

0 let not that upbraid us; be we careful of what we do, and then we need not be much careful of what men fay: if confcience doth not reproach us, reproach will not much move us; one of confcience's teftimonics for us is more than ten thou-fand (landers againft us. As theflorms and winds without do not move the earth, but vapours within caufe the earthquakes: fo all the railings of all the Shimei's in the world cannot much trouble us, if our con-fciences within do abound with good works; if I can but fay with Job,ch. xxvii. 6. My heart Jljall not reproach mefo long as Hive;

1 am fafe enough from the evil of reproach.

2. If we are failing in anything, let us begin with our felves before any others begin with us: let us accufe ourfelves firft. So fome interpret that place, Pf. cxix. 98. Jam wifer than mine enemies ; q. d. ' Tho' mine enemies are witty, and do plot, and their malice helps on their invention, yet I am wifer, I can find out the ways of mine own heart, and mine own evils better than all mine enemies.'

3. Let us exercife ourfelves in great things, in the things of God and Chrii>, and eternity. Labour to greaten our fpi-rits in an holy manner, and be above re proach. Surely if our fpirits were but truly greatened (I mean not with pride, but with the exercifing of our fpirits in things that are above the world) reproaches would be nothing in our eyes. It is a notable exprelTion that John hath againft the evil tongue of Diotrephes, He prates again/} us with malicious words, 3 Joh. 10. in the original it is, he trifles. Altho' his words were malicious, and Diotrephes a great man, yet all was but trifles, fo high was John's fpirit above them. The finking of the heart under reproaches argues too vile a pufillaniniity, fuch a poor low fpirit, as

is not confiftentwith the true magnanimity of a true Chriftian.

4. Make we our moans to God, and lay our cafe before him, as Hezekiah (when Rabfheka came and reviled God, and the people of God) he went and fpread the letter before God, and made his moan to God : fo if we can but do likewife, we (hall findunfpeakable rcfre(hments to our fouls, and that will be a great argument of our innocency. My friends fcorn me, faiJ Job, ch. xvi. 20. but mine eye poureth out tears unto Cod: and the mouth of the ivickedf (faith David) and the mouth of the deceitful are opened again/} me : they have fpo-ken again/} me -with a lying tongue. But I gave my/elf unto prayer, Pfal. cix. 2. 4.

5. Get our hearts quietly and kindly to lament the condition of our reproacb-ers. Their folly (liould caufe us to pity them, to be patient towards them, and to pafs by the wrongs they do to us. This was one cf the arguments that Abigail brought to David to quiet his fpirit that was fo ftirred againft Nabal, becaufe of his reproaches, 0, faid (he, Nabal is his name, and folly is with him, i Sam. xxv. 25. q. d. It is his folly, David, and therefore rather pity him, David, it is too Iowa thing, for fuch a fpirit as David's to be ftirred with folly. Indeed inftead of being troubled withrepr6achers,our fpirits fliould be moft troubled for their fin ; alas! they fin by their reproaches, and God hates them for it. Pride, and arrogance, and the evil way, and the froward mouth do 1 hate, Prov. viii. 13. If we have any love, we fliould think thus; * This poor man, what hath he done .' he hath brought himfelf under the hatred of God.' O this (hould mightily affeft the hearts of the godly.

3. We muft ' bear reproaches fruitfully.' Chriftians fliould not think it enough to free rhemfelves from reproach, but they muft improve it for good ; and to that end;

I. Confider what ends God aims at by

S E L F - D

it, and labour to work tfcem upon our-feWes that we may attain to thofe ends.

[Which ends are,To humble our pride; to make us circumfpe£l in our walk ; to lead us to felf-acquaintance, and an examination into our temper and conduft ; To raife in us a fpirit of moderation and charity, patience and forbearance; To wean us from this world, and to raife us to the hopes of a better ; and excite our truft in God,the clearer of our good name.]

2. Draw what good inflruftions we can from the reproaches of others, as thus ; when I hear men reproach and revile, * Oh, what a deal of evil is there fec'retly in the heart of man that is not difcovered till it have occafion ?' Again, * Do I fee another fo vigilant over me to find out any thing in me to reproach me ?. how vigilant (hould I be over myfelf to find out what^ is in me to humble me ?'

3. Set upon what duty God calls for at the prefeni; * The Icfs credit I have in this world, the more credit let me defire after in heaven ; if there be a breach of my name here, let me feek to make up my name in heaven. [To which may be added, That the more we are reproached for what is bad, we ought to excell in what is good. It is the duty, and will tend to the honour, of a man, whenever he is calumniated, to fludy to be quite the reverfe of what his enemy reprefents him to be. To this pur-pofe the apofllePeter exhorteth, i Pet. iii. 16. Having a good confcience, that ivhere-gs they fpeak evil of you, as of evil doersy they may be afhamed that falfely acciife your good converfation in Chrifi.']

4. We muflbear reproaches joyfully and triumphantly. JVe glory in tribulation, faid Paul, Rom. v, 3. And // / muj} needs glory,! will glory in things concerning mine infirmities. 2 Cor. xi. 50. By infirmities, we are not (fay fome) to underftand the infirmities of fin, but his weaknefs and e-vils that he endured for Chrift. Therefore / take plea fur e in infirmities fin reproaches.

E N 1 A L. 171

in necefilties, in perfecutiotts, in difirefies for Chrifi"s fake, 2 Cor. xii. 10. Jerom Upon that, Bleffed are you when menfhall fpeak evil of you, and revile you, Matth. v. ir. * O, fays he, who would not be willing to fuffer ? who would not wifh to be perfecuted for righteoufnefs fake ? who would not defire to be reviled ? Oh that all the rout of unbelievers would perfecute me for righteoufnefs fake; " I would this; foolifh world would all rife up againft me to reproach me.' (Hierora. Epifl. to O-cean.) "W^hen Chrifi appeared to Saul, he cried, Sauly Saul, why perfecutefi thou me? Who art thou. Lord? anfwered Saul. / am Jefus of Nazareth, replied Chrift, A<Sts. xxii. 7, 8. But why Jefus of Nazareth? doth any good come out of Nazareth ? Surely there is fomething in this ; he faith not, I am the Son of God, thefecond per-fon in the trinity, the king of the church; no, but I am Jefus of Nazareth ; that was a reproach caft upon Chrift, and Chrifi glories in that. Reproaches are the enfigns of heavenly nobility, Chriftians therefore fhould not fear them,but bear them joy fully. 5. We muft return good for evil, and then we come to the top of Chriftianiiy. This is a fign of great progrefs in religion: ' If I be weak, faith one, perhaps I may pardon one charging me falfely, but if I have profited, although not altogether per-fe<ft, I hold my peace at his reproaches, and anfwer nothing; but if I am perfeifV, I then blefs him that reviles me, according to that of Paul,being reviled we blefs.' (Am-brof offic. 1. I. c. 48.) If we can do thus, if we can heartily pray for our reproachers, and defire good to them, and fo heap coals of fire upon thtm, this is a great fign of grace. Blefs thtm, faith Chrift, that curfe you, pray for them that defpitefully ufe you,that you maybe the children of your Father, etc. Mat. v. 44, 45. Why ? were they not children before ? yes, but this de-c!ares it, now God owns them for his children indeed. And thus much of* denying - 2 our

J 72

SELF-D ENIAL.

our common ends, Profit, Pleafure, and Honour.

S E G T. XVII.

OJ the dental of our very beings our Itfcy

for Jefus Chrifl ; and fir ft of cautions.

I Have done with the Denial of Natural Self in regard of Well-being. I fhall now confider the denial of Natural Self in regard of very being, and fo it imports our life, together with the faculties and powers of nature, our Underftanding, "Will, AfFeftions, Senfes, flefhly MemberiT; all within us muftjje * captivated to the o-

' bedience of Chrift,' and all without us mufl: endure to fuffer for the name of Chrift.

Por them we call faculties or powers of nature, as the Underftanding, Will, Af-feftions, Senfes, I Hi all difpatch in a word. I. The Underftanding muft be captivated as it hinders from Chrift. Suppofe the u-ord of Chrift be contradifled or check'd by way of reafon or underftanding, as in the buftnefs of the trinity, union of two natures, refurre6tion of the body; in this

. cafe I muft deny my reafon, and believe Chrift; I muft bow down and wordiip, I muft captivate my underftanding to the obedience of faith. We fee by experience, thofc are fooneft brought to Chrift who for the raoft part are foolifti, llmple, and of weak conceits; whereas thofe who have been moft famous for worldly wifdom and underftanding, they have been hardly brought to the fubjeftion of God's wifdom and truth. [Not that Chriftianity is a religion for fools, and perfons of an eafy faith ; no, it is wife in itfelf, has had men of the greatcft abilities, and moft diftin-jTuillied for wifdom, for its profeftors, and folemnly requires the exercife of wifdom and mens rational faculties, towards their

erabracement of it, nay, and commends a free inquiry into it, as in the example of the Bereans; but the meaning of our author is, That fimplicity of mind and an honeft heart with a weak head, will better difpofe a man for the reception of the gofpel, than much knowledge and wifdom, without fjncerity and probity of heart.] This is that which the apoftle doth teach. Not mofjy wife, not many inighty are called^ etc. IVe preach Chrift crucified, unto the Jeivs a ftuwbling block, and to the Grecians fooUPmcfs. i Cor. i. 23. 26.

2. The will muft be renounced in reference to Chrift. Servants muft not follow their own will, but their mafters di-redtions ; how much more ought we who always may juftly fufpc(5l our felves, and can never fufpeft the will of Chrift, it being the fquare of right ? For therefore is a thing good, and juft and equal, becaufe God wills it; hence f our will, if good, yet fometimes it muft be denied ; that if evil, and contrary to the will of God, it muft be fubdued. It is meet that Hagar fhould ftoop to Sarah, our will to Chrift's will.

^, *■ Our afteflions and fenfes muft be denied,' both as good, and as they areche-riihers of evil, or oppofers of good. This latter is that crucifying of the fief?, ivith the lufis and afi'ciiionSy which the apoftle mentions. Gal. v. 24. But all thefe being within the compafs of natural life, I fliall only infift on that Self which we call Life. And concerning which, as in the former, I fliall give fome cautions and diredVions.

The cautions are thefe. i. That our being, or life ' is in itfelf the gift of God and thebleflingof God.' It was God thztbrea-thed into man the breath of life y Gen. ii. 7. The Spirit of God hath made me, faid Elihu^

I Voluntaics non folum niahi, fed ir bmas abnc^emus, niquc enim in Chrifto fucrunt mft !o>k!r, & itihilonnnus eum il-las abncgajji leghnui. Joli. v. 30. Luke xxii. 41. Non tneii vohintus, fed tuafut. That is. Wc mull deny our own will riot only when bad, but even, fometimes, wlien good : for, though ChrifVs will was perfe<f^iy good, yet wc read that he deiMcd it, fajiing to God, Nft mj -will, but Thing bt deiu. John v. 30. Luke ax- 41,

and

SELF-

and the breath of the Almighty hath given me life. Job xxxiii. 4. He gives it, for he is the fountain of it. With thee is the fountain of life, and in thy light fhall ive fee light, Pfal. xxxvi. 9. This was the fum of Paul's fermon to the Athenians, Hegiv-eth to all life, and breath, and all things; and to this purpofe he cites Aratus, one of their "Greek poets, In him ive live, and move, and have our being, A6ls xvii. 25, 28. And as it is the gift, fo it is the blef-ling of God ; hence the promife of life, and of long life is made to obedient children, Exod. XX. 12. and this turned unto a prayer by the believing parents, it is u-fually called by the name of Blefling.

2. Notwithftanding it is the blelling of God, yet we muft deny it for God. As in thefe cafes.

I. As a facrifice. If God will rather be honoured by the death, than by the life, by the fufFerings, than by the fer'vices of his faints, in this cafe we fliould be willing to fubmit to God, Thus many of the martyrs who had opportunity offiight, yet tarried to witnefs the truth, and gave their lives to the flames for it. It is not what I, or others may think, that God will be honoured this way or tiiat way, but we fhould obferve what is God's will, and which way God will be honoured. All our intentions and aims at the glory of God are nothing, GocI cares not for them, if they be out of his way. It was an excellent reiblution of David, If Ifloall find favour in the eyes of the Lord, he will bring me back again; but if he thus fay, I have no delight in thee, behold here I am, let him do to me as Jeemeth good to himy 1 Sam. XV. 25, 26.

2, As a temptation. Thus rather than fin, the primitive Chriftians, when apprehended, choofe willingly to die. We have a notable ftory of that heroical mother, and her feven fons, 2 Mac, vii, who rather th:in they would break God's law in eating forbidden meats, they died one af-

DENIAL. 173

ter another, the mother in the tnean whil^ being content to fee them all butchered before her eyes, and laft of all fhe dying al-fo. Surely life is nothing in comparifon of thofe glorious invifible rarities which fin may hinder us from ; and therefore if it be on this condition, that we may avoid fin, that we may be fure of the main, that by lofing life we may go to Chrrfi, in whon> we (hall find, with an infinite overplus, whatfoever we can lofe for his fake;, then we mull deny life itfelf.

SECT. XVIII.

Of the Manner of denying our natural Life for Jefus Chrifl.

TH E direOions of felf-denial in re-fpeft of our natural being, or life, are thefe.

* I. Apprehend God's love to our fouls in his Son: He thought nothing too good for us, Godfo loved the world, that he gave his only begotten Son, John iii. 16. and this he did for us ivhen ive were enemies, Rom. v, 8. Nay, God hath not only given us his Son for a faviour, but he hath given us himfelf for an hufband; now as the hufband loves all his family, but gives himfelf to his wife, lo God beftows hisy^« to fhine, and his rain to fall on the good and bad, but he gives himfelf only to his faints, O let us apprehend this love, let us often by fad and folemn meditation renew the fenfe of this love to us in Chrif}, and we cannot but give up all we have, and all we are, to God,

2, Get we a fovereign love to God a-gain- It was from this fovereign love that thofe admirable Self denials of the martyrs fprung ; we muft not think they had bodies of brafs, or mufcles of fiecl, or that they were not as fenfible of torments as others were ; Oh no, it was their love to God did fwallow up all; as the heat of a fever fwallows up the heat of an ulcer, or as the heat of a fire fwallows up the heat of a fever y fo the heat of the martyrs love

tQ»

\o Cod fwallowed up the heat of all fires, together with the heat of all loves to their wives, children, friends, and their own lives. , 1 deny not but we may love thefe comforts with a fubordinate love, as an buiband will allow that his wife ftiould love her friends with an inferior love, only the prime love muft be kept for him; nor wilt it be fufficient that (he love her hiifband better than many thoufands, if there be one in her affeftions before him; fo it will not be fufficient that we love the Lord better than many things, but we mufllove him better than every thin^. Such a love was in Paul, l*hil. iii. 7. and in the brethren -who loved not their lives unto the death, Rev. xii. 11. We muft love the Lord above all, not fub-ordinately as a creature, but fovereignly as a Creator.

3. Let us cleave to God with ftedfaftnefs and refolvedncfs of fpirit, come what will come. Thus Barnabas exhorts the brethren, that with purpofe of heart they would cleave to the Lord, A£ls xi. 23. Thus Daniel was purpofed not to defile himfelf \vith the portion of the king's meat, tho' it coft him his liberty or life, Dan. i. 8. David could fay, that the princes fpake a-gainft him, and the princes perfecuted him, yet he was refolved, and his refolution was ys ftrong as an oath, / have /worn, and ivill perform it, that 1 will keep thy righteous judgments, Pfal. cxix. 23, 161, 106. 1 his is the nature of Clhriftian refolution, that it choofes that which the Spirit reveals to be good, noiwithftanding all oppofiti-ons that come betwixt. AVhen credit, and profit, and vain fears put in, and fuggeft that the witnelfing of fuch truths may coft us our life; refolution anfwers all, * It matters not, fo 1 can retain Chrift, tell me not of the difficulty of the way, only kt me know which is the way; I am refolved to follow the Lamb whitherfocver he calls me; I know there is no threatening fo terrible as Chrift's is, no promife fo fweet as Chrift's is, no command ("0 holy as Chrift's is, and therefore I am refolved to cxpofe myldf

EN J A L.

to drink that cup, how bitter foever, which my Father (ball give to drink.'

4. Endeavour after a difpofition or habit to lay down life for a good confcience. It is a true faying, that ' Kone are faved but martyrs;' I mean, martyrs either aftually or habitually, having faith enough to encourage, and love enough to conftrain them to bemartyrs, if the honour of their profefTion fliould require it. This takes away their obje(ftion who fay, * It is harfh and unfea-fonable to trouble us now with any thorny difcourfe of martyrdom.' i. We muft know that the habit of martyrdom is included in the moft fundamental principles of Chriftianity, and therefore they deferve no anfwer but filence, who think a difcourfe of it at any time harfh and unfea-fonable. 2. The church never enjoys fuch a calm, but a terrible ftorm may unexpectedly dafh it away, and therefore there is no man, though born in the moft peaceable time of the gofpel, but ere the glafs of his life be run out, he may be overtaken with a fiery trial. 3. There is no profef-for of the gofpel, though he live and die during the,publick tranquillity of it, but he may privately be brought to that plunge, that cither he muft hazard his life, or elfe in fomc fearful horrible manner, againft his confcience, difhonour Chrift; as, fup-pofe a ruffian, that had no religion of his own, ftiould pull any of us into a corner, and with a naked blade, either make us forfwear our religion, or lofe our life. 4. As the prophet E/.ekiel forewarned the Jews, JVe have had mifchief upon mifchief and rwnour upon rumour, Ezek. vii. 37. and if mifchief and rumours continue, and multiply upon us as fait as they have done of late, the days may be fooner upon us than we are aware, when there may be too much occallon to pi^dfife this point oi{c\{' denial, and no time to preach it; howfoe-ver, let 11s feek of God for the habit or difpofition of it, for that is fundamental,

'^. Maintain « godly jcalouly and fear.

of

S E L F - D

of our own hearts; for want of this all the difciples fainted, efpecially Peter, and /hamefully denied Chrift. Memorable is that ftory of Pendleton and Sanders; Sanders was fearful he (hould endure the fire; Pendleton feemed refolute/Be not fearful,' faid he to Sanders, * for thou ihalt fee me, and this fat flefh of mine fry in the fire before I will yield.' Yet he that was fo ftrong in his own flrength fell away, and the o-ther, fo fearful, was enabled by God to burn for his truth. To fear martyrdom, and to pray againft it, with fubmiftion to God's will, is warranted by our Saviour's own example, He prayed earnejlly, that if it "ujere pojpblej the cup might pafs away from him ; but ftill with fubmiJfion to his Father's pleafure. That place concerning our Saviour, is very remarkable, Who, in the days fif his flejh, ivhen he had offered up prayers and fupplications^ ivith flrong cries and tears unto him that xias able to fave him from deaths and ivas heard, in that he feared, Heb. v. 7. Heard ? how was he heard ? Not in removing the cup from him.but in ftrengchening him to drink it with viftory. If we pray as Chrift prayed, the cup (hall be removed from us, or fweetened unto us.

6. Refill: wherein we can, flefhiy impediments ; for the fle/h will be ready by all means to hinder us from offering this facrifice to God. As, i. By difiinftions. Is a man refolved to hold his eftate, liberty, life, come on what will ? fuch a one never wants a difiindion to mock God withal ; fo the teachers of circumcifion at Galatia. ^^s many as defire to make a fair Jhevj in the flefo, thefe confirain you to be circumcifed, only left they Jhould fuffer perfecution for the crofs of Chrift, Gal. vi. 12. They did not fee, but to avoid perfecution, they might preach circumcifion, being they did it pro abundanti cautela^ * in a cautious manner,' not to overthrow the faith of Chrifl: crucified, but for their fecurity. Such diAin^ons many ufe at thefe

E N I ^ L. 175

times. 2. By perfuafions. Thus carnal reafon pleads the cafe, * Give a little to the times, fave thyfelf and thine.' Or thus, * What, are you the only quickfighted men ; wifer than a church, than a ftate ? May there not, will there not, a law come out in a moment, whereby you may be defranchized, or exiled, or banifhed, or burned ?' But to anfwer thefe reafonings,.. remember Chrift's anfwer to Peter, Get thee behind me, Satan, for thou favour-efl not the things of God, but of men^ Matth. xvi. 23. A certain perfon perfuad-ing another to recant the truth, told him that he fpoke to him out of love. * O yes,' faid the martyr, *I confefs it,but there is fomething in you that is mine enemy, meaning the flefh.' And it is faid of Mr. Hooper, than when a box was brought, and laid before him on a fiool with his pardon from the queen in it, if he would recant ; he being now at the flake, at the very fight of it cried out, * If ye love my foul, away with it, away with it.' 3. By terrors. Thus when the Spirit of God had fuggefted unto Spira to fuffer, or if he doubted of the iffue to go away though never fo far rather than deny the Lord of life, prefently the flefh begun in this manner, * Be well advifed, fond man, confider reafons on both fides, and then judge. Dofl thou not forefee what mifery this raflinefs will bring upon thee ? Thou ftialt lofe thy fubflance, thou fiialt undergo the moflexquifite torments that malice can devife, thou fhalt be counted an he-retick of all, and thou fhalt die fhameful-ly. What thinkefi: thou of the flinking dungeon, the bloody ax, the burning faggot ? Wilt thou bring thy friends into danger } thou haft begotten children, wilt ihou now cut their throats ?' It concerns us in this cafe to outwit the flefti ; If it tells us of prifonsjlet us tell it how much more terrible is the prifon of hell ; if it prefent to us the condemnation of tribunals, di(>> we prefent to it that great condemnation o£

the

•176

SELF-

the great tribunal; if it threaten us with difpleafiire of friends, prcfent to it the dif-pleafure of God, and of glorified fpirits.

7. Confider, and perufe the afts and monuments of the church in the cafe of martyrdom. Others fufFerings cannot but beget fome rcfolutions in us. And herein if \vc begin with the beginning of the world; As foon as we hear of any work of religion, we hear of the perfecution of Abel. Noah's ark on the waters was a type of the Condition of the church of Chrift in afflictions? What hard things did Abraham, and the reft of the paTViarchs endure in their generations ? Hiflory tells us, that Ifaiah ■was fawn afunder with a wooden faw; Jeremiah was put into a dungeon, (licking in the mire, as fome ftories fay, even tip to the ears, and after was ftoned to death; Ezekiel was flain in Babylon ; Micah was thrown down from a fteep place, and his neck broke; Amos was fmitten with a club, and fo brained. Tl>e ftory of the perfecution of the Maccabees, prophefied, Dan. xi. 36. and recorded by the apoftle, Heb. xi. 3^, is exceeding lamentable; The Text fays that they were tortured, mocked, fcour-ged, imprifoned,J}oned, fawn afunder, (lain with the Jword, wandered up and down in Jloeep-fkinSy and goat-[kins^ being deftitute, alfltcled, tormented, they wandered in dc-ferts, and mountains, and dens, and caves in the earth. And for the Chriftian church, we know what Chrifl himfelf, the great leader of his people* fuffered: "When Stephen, the firft Chriftian martyr, was fton-ed, Doratheus witnefteth that two thoufand of others who believed on Chrift were put to death the fame day. That many fuffered in thofe very times, is plain to me from thofe very texts, .4nd Saul made ha-vock of the church : Jnd Herod vexed the church, Afts viii. 3. and xii. i. E/fe what Jhall they do who are baptized for the dead, if the dead rife not at all? why then are they baptized for the dead? I Cor. xv. iy. This place is difficult, and many in-

DENIAL,

terpretations are given of it; but this I prefer, as being moft agreeable to the fcope of the apoftle; Elfe what foall they ^(?(wh3t (hall become of them, in what miferabie condition were they) who are baptized (with their own blood, not only fuffering grievous torments, but even death itfelf) for the dead (for the caufe and quarrel of the dead, for the faith of them that now are dead, and in fpecial, for maintaining this very article of the refurreiftion of the dead). The force of this argument is very evident, and it well agrceth with the argument of the apoftle,that en lueth,ver. 30, 31, 32. IVhy ftand we in jeopardy every hour? I proteft by our rejoicing which I have in Chrifi, I die daily. And ij I have fought with beafh at Ephefus after the manner of men, what advantageth it tne, if the dead rife not at all? As for the word Baptizing, it is only fo taken frequently by the fathers,, and fchoolmcn, who ufually diftinguiih bap-tifm into Baptifma flaminis, fluminis, et fanguinis, Of the Spirit, water, and blood; but alio in fundry places of fcriptxue, as IMatth, XX. 22. Mark x. 38, 39. Luke xii. 50. I have a baptifm to be baptized with, and how am fftraitned till it be accompli-fjed. All the apoRlcs, after many fore and grievous aftliflions, fuffered many violent deaths, John only excepted, who yet was banifhed into Patmos, and by Domi-tian thrown into a tun of fcalding lead, though by a miracle delivered. Brightman, fpeaking of the ftories of thofe times, fays, * That every page and leaf is, as it were, all red coloured in blood.' The covenant of grace is a bloody covenant, both in regard of the blood of Chrift firft fealing it, and the blood of the blefled martyrs adding likevvife their feals in confirming it.

It is a moft heartbreaking meditation to confider the ragings, madnefs, and fiuy of the heathcnagainft ihcChriftiansin thofe times. Hierom, in an epiOle toCromatius, fbys, ' that there was no day in a whole year, unto which the number of five thou-

land

S E L F - D

fand martyrs cannot be afcribed, except only thefirftday of January.' All the policy, wit, ftrength and invention of men and devils were cxercifed and ftretched out to the titmoft, for the devifing the mod miferable torments, and exquifite tortures ; as plates of iron burning hot, laid upon their naked flefh ; pincers red hot pulling off the flerti from the bones; bodkins pricking and thrufting all over their bodies ; calling into lime-kilns, and into caldrons of fcalding lead ; whipping until almoftallthe fledi was torn off their bodies, and their bones and bowels appeared, and then laid fiat upon fliarp fliells and knives; their (kins were Head off alive,and then their raw flefli was rubbed with fait and vinegar, their bodies were beaten all over with clubs until their bones and joints were beaten afunder ; they were laid upon gridirons.* roafled and bafted with fait and vinegar; one member was pulled from another ; by faftening them to boughs of trees, they rent their bodies afunder ; they were tofTed upon the horns of bulls, with their bowels hanging out; they were caft among dogs to be devoured ; they were put under the ice naked into rivers ; they were tortured on the rack, on the wheel, and on the gibbet with flaming fire under them ; they made it their fports to fee them devoured by wild beafls ; and in the night, inftead of torches, they burn'd the bodies of the faints to give them light for their paftimes. In after-times antichrifl: began to rife, and to bring a fearful darknefs o-ver the face of the church ; of which times the Holy Ghoft prophefied, Rev. viii. 12. The moony and fun, and ftars ivere fmitten. Never will be forgotten thefe lamentable extremities that God's poor people then endured ; large volumes are extant, the reading whereof might caufe the hardeft heart that lives to break. O let us warm our hearts at thefe fires ! Let us perufe and condder thofeadls and monuments of the church in the cafe of martyrdom.

2 A

E N I A L. 177

8. Be acquainted with the promifes of Self-denial ; have always a word at hand to relieve ourfelves withal in the worfl of fufferings. Mow thefe promifes are of feveral forts. I. Ofajfiftance^h.xyi. 18, Pf.xxxvii. 24. Pfal. xlvi. I. to the end. 2. Ofaccep-tanccj Exo. ii. 24, 25. Exo. ili. 7. 1 Pet. ii. 20. 3. Cf reivard. Mat. xlx. 29. Luke xviii. 30. And again the promifes of reward^ are, 1. Of this life. He that Jotfakes all for Chrifl (l)a\l receive an hundred fold, faith Matthew : Manifold more in this prefent time, faith Luke ; the joy, the peace he ihall have in his confcience fliall be many times an hundred times better than the comfort ofall thefe outward things. * O but (may fome fay) what will become of my pofterity ? Peace of confcience, and joy in the Holy Ghoft redounds only to my felf, but for my children, I fliall leave them fatherlefs and helplefs :' To this by way of anfwer; God often ftiles himfelf the Father of the fatherlefsy and if of any fatherlefs, then furely of thofe whofe parents have lofl their lives for Jefus Chrifl. Leave thy fatherlefs children, faith the Lord, / ' tvillpreferve them alive, and let thy widows truf} in me, Jer. xlix. 11. 2. Of eternal life, fuch fid all inherit eternal life, Matth. xix. 29. Mark x. 30. Luke xviii. 30. ' Be of good comfort,' (fald Bradford to his fellow martyr,) * we fliall have a merry fup-per with the Lord this night.' Chriftians ! "What would we have ? the foul indeed is of a large capacity, all things here below can never fatisfy it, but eternal life ; the inheritance above will fill the under-flanding with knowledge, and the will with, joy, and that in fo great a meafure, that the expeftation of the faints fhall be exceeded ; for he jloall be admired of than that believe, 2 Thelf. i. i6.

9. Mind the principle that mufl carry us through death, and make death itfelf honourable. We read Heb. xi. 3.^, '>,$* 37. that by faith fome quenched the violence of fire ; Others ivere tortured.

They

J78 SELF'D

They 'were /ioned, they -were fawn afun-der, they were tempted, they were /lain •with the/word; and all this by faith. Faith \i the grace that enables us to deny our-felves, yea, life itfelf; other graces may do much, but faith hath the principal work in this. By faith ye f}and, faid the apoflle to the Corinthians, chap. i. 24. it is faith that makes a man ftand in his greateft trials, and therefore when Chrifl: faw how Peter (liould be tempted, he tells him that he had prayed that his faith fhould not fail, Luke xxii. 32. noting that while his faith heli^ all would be fure; 'faith in this cafe is like the cork that is u-pon the net, though the lead on the one 'ii^t fink it down, yet the cork on the o-ther fide keeps it up on the water : David frofeffed, that he had fainted, unlefs he had believed, Pfalmxxvii. 13. Believing keeps from fainting in the time of trouble.

10. When fufferings come, then ftir up, and put forth the grace of faith in the exercife of it : Look up to God for flrength and afliftance, commit ourfelves and caufe wholly to him, plead the pro-mife, plead our call that he hath called us to this, plead the caufe that it is his. Mr. Tindal in a letter of his to Mr. Fryth who was then in prifon, hath four expreflions of the work of faith in the time of fuffer-ing ; * If you give yourfelf, caft yourfelf, yield yourfelf, commit yourfelf wholly, and only to your loving Father, then fhall his power be in you, and make you ftrong, he fti^all fet out his truth by you wonderfully, and work for you above all your heart can imagine.' But becaufe faith is the root, or principle of Self-denial in this cafe of fuffcrings, I fliall therefore propound two queftions in the following paragraphs.

Queft. I, What are the differences betwixt faith and pride of heart in fuffcrings ?

I anfwer, i. If pride be the principle, a plan is ready to put forth himfelf though

ENIAL.

he be not called : It Is true that in fomc extraordinary cafes, a man may have an inward calling by fome extraordinary motion of God's Spirit, as fome of the martyrs had ; but in an ordinary way, a gracious heart fears itfelf, and dares not venture till God calls, it depends more upon God's call, than any ftrength it hath to carry it thro'.

2. If pride be the principle, a man cares not for God's name any further tha n

is interelled in it ; flaould God ufe others to honour his name, and he no way come in, he regards it not.

3. If pride be the principle, a man doth not fo much ftrengthen himfelf with the confolations of God ; or the fweet of the promifes, as he doth with his own felf-proud thoughts ; the heart is not fo much taken xip with the glorious reward of God in heaven, as with fome prelent felf-good here : whereas faith is altogether for fpirit-ual and fupernatural good, it carries the foul beyond all prefent things.

4. If pride be the principle, there is na good got by [ufferings, the foul doth not thrive under them, it doth not grow in grace by them, it grows not more holy, more heavenly, more favoury in all the ways of it, the luflre and beauty of godli-nefsdoth notincreafe upon fuch a one, he is not more fpiritual, he doth not cleave clofer to God, he is not more frequent with God in fecret, he doth not enjoy more inward communion with God than formerly ; but if faith be our principle in fuffering, there is never fuch thriving in grace as then, then the Spirit of glory and of God ufeth to reft upon God's fervants j a godly man's fervice prepares him for fuffcrings, and his fufferings prepare him for fervice; the church never ihined brighter in holinefs than when it was under the greateft perfecution.

5. If pride be the principle, there is not that calmnefs, meeknefs, quietnefs, fweet-nefs of fpirit in the carriage of the foul in fufferings, as where faith is : Pride cauf.

eth

S E L F'D

eth the heart to fwell, to be boiftrous and difquiet, to be fierce and vexing, becaufe it iscroffed ; but faith brings in the Spirit of Jefiis Chrifl, and that was a quiet and meek Spirit in fufFerings, as the Jheep before the fhearer, Afts viii. 32. When he •was reviled, he reviled not again, I Pet. ii. 23. Where is reviling and giving ill language, there is pride ftirring in that heart. Cyprian fpeaking of the martyrs contemning death, faith, * We fee not that humble loftinefs, or that lofty humility in any but in the martyrs of Jefus Chrift.*

6. Ifpridebethe principle, there is joined with that man's fufferings a defire of revenge; he would, if he could, return evil for evil, and doth as far as he dares; but thofewho have faith to be their principle, they commit their caufe to God ;^ * though men curfe, they biefs; they can heartily pray for their perfecutors,as Ghrift and Stephen did for theirs :' The Banner over a gracious heart, in all troubles that befals it, is love ; and therefore whatfo-ever the wrongs be that are offered to fuch, there is flill a fpirit of love preferved in them.

Queft. 2. Wherein lies the power of faith to carry us through fufferings and death ?

I anfwer, i. Faith difcovers the reality of the beauty and excellency of fpiritual things, which before were looked upon as notions, conceits, and imaginary things; hence Faith is defcribed to be the fubflance of things hoped for, and the evidence or de-ntonflration of things not feen, Heb. xi. I. The things of Ghrift, of grace, of heaven, what poor empty notions were they to the foul, what uncertain things, before faith came in ? But faith makes them to be glorious things ; Faith difcovers fuch real, certain excellencies in them, and is fo fure,that it will venture foul and body, it will bear any hardftiip, yeait will venture the infinite lofs of eternity upon them.

2 A

EN lA L. 179

2. Faith makes the future good of fpiritual and eternal things to be as prefent to the foul, and works them upon the heart as if they did now appear. This comes to pafs, becaufe faith fees things as the word makes them known, it pitches upon the word in that way that it reveals the mind of God ; now the word fpeaks often of mercies that are to ,corae, as prefent things. Break forth into joy, fing together, ye IV a fie places of Jerufalern, for the Lord hath comforted his people, he hath redeemed Jerufalern, Ifa. liii. 9, 10. Thus the prophet fpeaks of the deliverance of the church from captivity, as a thing already done, which was not fulfilled many years after. As foon as Jehofaphat had received the promife, he falls on praifing the Lord, as if the mercy were already enjoy-» ed, Praije ye the Lord, for his mercy en-dureth for ever, 2 Ghron. xx. 17, to 22. Ghrift faith of Abraham that he faw, and rejoiced, and was glad, John viii. 56. Ghrift's day was unto him, as if it had been then. And it is faid of the godly who lived informer ages, that though the pro-mifes were afar off, to be fulfilled, yet they embraced them, Heb. xi. 13. The word in the original fignifies, they faluted them. Nowfalutations are not but betwixt friends when they meet together. Faith takes hold upon eternal life, 1 Tim. vi. 19. it takes prefent polfeilion of the glorious things of the kingdom of God ; itmakesthe foul to be in heaven converfing with God, and Ghrift, his faints, and angels already : That which is promifed. Faith accounts it given. And the land which I gave to Abraham, to thee will I give it. It was only promifed to Abraham, but Abraham's faith made it to him as given, Gen. xxxv. 12.

3. Faith makes ufe of things part as if they were prefent. i. It makes ufe of God's mercies to our forefathers ; thus the church makes ufe of the mercy of God to Jacob, when he wreftledwith him, and prevailed, as if it were a prefent mercy 2 to

SELF-DENIAL.

to themfelves. lie hadpoiver over the angel, and prevailed, he xvept, and made fupplicatioa unto him, he found him in Bethel, and there he /pake ivith us, Hof. xii. 4. not 'only with Jacob, but with us, q. d, "VVhatfoever mercy God fhewed to him, we make it ours. God [pake ivith us. Thus David and his people did, when he faid, He turned the fea into dry land, they luent through the flood on foot, there did ive rejoice in him, Pfalm Ixvi. 6. The comfort of the mercies of God for many years pafl to their fore-fathers, they make as theirs, there di4^ lue rejoice in him. 2. Faith makes ufc of all the promifes that <7od hath made to any of his people, iho' .never fo long ago, yea, it fetcheth out the comfort of thefe promifes, as if they were made now to us. Compare Jofhua i. 5. with Hcb. xiii. 5. God faith to Jolhua, / "ccill be ivith thee, I will not fail thee, nor forfake thee. This Paul applies to the believers in his time, as if it had been made to them, Be content, faith he, ivith fuch things as ye have, for he hath faid, I ivill not leave thee, nor forfake thee. Upon this one inftance, whatfoever promife God ever made to any of his people fince the beginning of the world for anygood,if our condition comes to be the fame, faith will jnake it her own, as if God had but now made it to us in particular. 3. Faith makes »ife of God's former dealings with our-felves ; when all fenfe of God's mercies fails, that God fcems to be as an enemy, faith will fetch life from his former mercies as if they were now prcfent. I have confideredthe days of old{S'X\\\\ David) the years of ancient time,1 call to remembrance my fong in the night. I faid this is my infirmity, but I will remember the years of the right hand of the mojl high, Pfalm Ixxvii. 5, 6, 10. He checks himfelf for doubting of God's mercies, becaufe of his former mercies, and he recovers himfelf by bringing to mind the former dealings of God with him. Now ia this work

of faith what abundance of flrength doth it bring in from former mercies, former promifes, former dealings \ O this mufl needs wonderfully ftrengthen the heart to any fuffcring whatfoever.

4. Faith carries the foul on high, above fenfe, above reafon, above the world ; when faith is working, Oh how is the foul raifed above the fears and favours of men?' I care not (faid Ignatius, a little before his fuf-fering) for any thing vifible or invifible, fo that I may get Chrilt ; let fire, the crofs, the letting out of beaf^s, breaking of my bones, tearing of my members, the grinding of my whole body, and the torments of the devils come upon me, fo that I may get Chrifl,' Eufeb. 1. 3. c. 39. Faith puts an holy magnanimity upon the foul, to flight and overlook with an holy contempt whatfoever the world profcrsor threatens: faith railes the foul to converfe with high and glorious things, with the deep and eternal counfels of God, with the glorious myfleries of the gofpel, with communion with God and Jefus Chrift, with the great things of heaven and eternal life. ^len, before faith comes into their fouls, have poor low fpirits, bufied about mean and contemptible things, and therefore every offer of the world prevails with them, and every little danger of luffering fears them ; but when faith comes, there is another manner of fpirit in a man, a princely fpirit (as Luther calls it) that dares to adventure thelofs of life for thenameof Chrift. When Valens the emperor fent his officers to Bafil to turn him from the faith, they firlt offered him great preferments. But Bafil rejeded them with fcorn, ' Olier thefe things (fays he) to children ;' then they threatened him molt grievoufly ; * -Nay, threaten (faid Ba(il) your purple gallants, that give themfelves to their pleafures.' What great fpirits di^ faith put intothofe worthies, who through faithfubdued kingdoms, flopped the mouths of lions, quenched the violence of firef of-weak were made

firoiig, etc. Heb. xi. faith is as glorious a grace now as ever it was, and if it be put forth, it will enable the foul to do great things ; the raifing of the foul above reafon and fenfe, is as great a thing as any of thefe ; the faith of Abraham was moll: glorious, for which he is filled the father of the faithful, and yet the chief thing for which he is commended, is, that he believedagainft hope, Rom. iv. i8. When the foul is in fome llrait, it looks up for fome help, and fenfe fays, it cannot be ; reafon fays, it will, wicked men fay, it fhall not be ; yea it may be, God in the ways of his providence feems to go crofs : as if he would not have it to be ; yet, if faith have a word for it, it fays, it fliall be : Yea, when God feems to be angry, when there appears nothing to fenle and reafon, but wrath, yet even then, faith hath hold on God's heart, that his" hand cannot ftrike.

5. Faith gives the foul an intereft in God, in Chrill, in all thofe glorious things inthegofpel, and in the things of eternal life : Faith is an appropriating, an applying, an uniting grace; it is a blefled thing to have the fight of God, there is much power in it ; but to fee God in his glory, as my God,to fee all the majefly, greatnefs, and goodnefs of God, as thefe things that my foul hath an interefl in, to fee how the eternal counfels of God wrought for me to make me happy; to fee Chrifl:, in whom all fulnefsdwells, in whom the treafuresof all God's riches arc, and all thefe are mine; to fee Chrifl coming from the Father for me, to be my redeemer; Oh what a bleffed powerful thing is this! What is all the world now to fuch a foul ? Where is all the bravery of it, or the malice and op-pofition of it i the lofs of outward things, liberty or life, are great evils to thofe who have no interefl in better, but to fuch as have interefl in higher things, there is no great matter though they lofe all thefe.

6. Faith fets all God's attributes on work

SELF-DENIAL. i8i

33, 34. Certainly for the good and relief of a believer ; it is

one thing to have interefl in God and Chrifl, and another thing to have God and Chrifl working for us. I will not deny but God and Chrifl: are working ftill; yet when faith lies flill, and is not a(flive, although we do not lofe our interefl in God, yet we cannot expe6l fuch fenfible mani-feflations of God's workings for us. We have a notable expreffion of God's flirring up his flrength and wifdora for thofe whole hearts are right with him'. The eyes of the Lord run to and fro throughout the earth, to JJjew himfelfftrongfor thofe luhofe heart is perfefi toxuards him, 2 Chron. xvi. 9. Although we be in the dark, and know not how to order our fleps, yet there is an infinite wifdom working for us ; although we have but a little flrength, yet if we have faith to fet God's flrength on work, -ive foall (as the church of Philadelphia) keep God's word, and not deny his name, Rev. iii. 8. Thus much for the denial of natural Self.

SECT. XIX. Of the Denial of religious, gracious, or reneiuedSelf; and fir]} of Cautions.

IMuft now direft in the lafl place how we are to deny religious, gracious, or renewed felf ; as a man's own Duties, Ho-linefs, Righteoufnefs, the graces of the Spirit. In profecution of which (as in the former) I fliall give fome cautions, and diredlions.

The cautions are thefe. I. That graces, duties are the fpeclal gifts and blefTmgsofGod. It is of the fulnefs of Chrif} that all we have received,, even grace for grace, John i. 16. And the apoftle tells us. That God hath hlefjed. us with all fpiritual blejjings in heavenly places in Chrift, Eph. i. 3. Methinks here 1 fee die tranfcendent excellency of the faints, the betternefs of their condition a-bove all the men of the world ; if God have given a man grace, he hath the beft and

choice-

<;hoiceft of all that which God can give; Cod hath given us his Son, and God hath given us himfclf, and God hath given us his fpirit, and God hath given us the graces of his fpirit; thefe are the fined of the flower, and the hony out of the rock of mercy ; they that have this gift need not to be difcontented at their own, or envious at the condition of any other; they have the principal verb, the one neceHhry thing. 0 blejfcd he the God, and father of our Lord Jefus Cdn-ijl ivho hath thus blejfed us : How ? ivtth all fpiritiial blejfings in heavenly places, Epheti i. 3.

Motwithftanding they are God's fpecial gifts, yet we miifl deny themcomparative-"ly, and in fome refpefts, as in thefe cafes. I. In point of Juftification, in relation to righteoufnefs, in comparifon of Chrift, in the notion of a covenant of life and fal-vation. It is a dangerous thing to hang the weight of a foul upon any thing which hath any mixture of weaknefs, imperfection or corruption in it, as the pureft and beft of all our duties have ; it is a dangerous thing to teach,' That faith, or any other evangelical grace as it is a work done by us, doth juftifie us :'there is nothing to be called our righteoufnefs, but the Lord our righteoufnefs,]cv. xxiii.6. Faith itfelf doth not juftifie habitually, as a thing fixed in us, but inftrumentally,as that which receives andlets in the righteoufnefs of Chrift fliining thro' it upon us; as the window enlightens by the fun-beams which it lets in, or as the cup feeds by the wine which it conveys. So then in point of juftification ' we are to renounce all our duties and graces.'

2. In point of fan6Vification : for fo we are to attribute the ftrength, the power, and the glory of all our graces and duties unto Jcfus Chrifi, and nothing toourfelves. And yet imdcrftand we aright, tho' every believer is thus to deny himfelf, in fpiri-lual things, even in the point of fan^lifica-tion, yet he is not to fpeak evil of the grace of God within himfelf; he may not

SELF-DENIAL.

mifcall his duties and graces, faying,' thefe are nothing but the fruits of hypocrifie,* for then he (hould fpeak evil of the Spirit whofe works they are ; neither is he to trample or tread on thefe graces of God: a man tramples and treads upon the dirr, but he will not trample upon gold or fil-ver; why ? becaufe that is a precious mettal, and the ftamp or image of the prince is upon it: Now our * duties and graces, our righteoufnefs and holinefs,'as to the matter of juftification, they arenc' thing worth, and fo we trample upon all; but as to the matter of fanftification, they are precious mettal, and they have the i-mage of Chrift upon them, and therefore for a man to tread on them, for a man to fay, * All this is nothing but hypocrifie,* that is not fclf denial; properly felf-denial in fpiritual things, as to the matter of juftification, * it is to renounce all;' and as to the matter of fa notification, it is to attribute ' the ftrength, the power and glory of all unto Jefus Chrift, and nothing to ones felf.' This is true felf-denial.

SECT. XX.

Of the manner of denying our religious^ gracious, or renewed felf.

THE directions of Self-denial in refpeft of our religious, gracious, or renewed felf, are thefe.

I. * Be we fenfible of, and humbled for our pride in fpiritual things.' There is nothing that a chriftian is more apt to be proud of than fpiritual things. Before he takes up profeflion, poflibly he is proud of his cloaths, or friends, or honours, or profeftions; but afterwards there is nothing that he is more apt to be proud of than of his parts and gifts, and graces, and fpiritual things; for look, where a man's excellency lies, there his pride grows; now the excellency of a Chriftian lies in fpiritual things, and therefore there his pride grows, and there he is nioft apt to be proud; O be we fenfible of tliis, and mourn

fcr

SELF-DENIAL,

iZt

for this! It was Mr. Fox his fpeech, * As I get good by my fins, fo I get hurt by my graces'. It is a dangerous thing to be proud of a man's duties and fpiritual gifts, we had better to be proud of clothes, or friends, or honours ; for this pride of fpiritual things is diredtly oppofite to a man's juftification. The firft ftep to humility is to fee one's pride ; the firft ftep of Self-denial is to be convinced of one's inclination or defire after Self-exalting, Self-admiring, Self-advancing. * O what a proud heart have 1 1 what a felf-advancing heart have I ?' There is no believer but he hath fomething of felf; be he never fo humble, yet he hath fomething ftill that taftes of the calk ; there was never any that was fo transformed, melted or changed into the mold of the gofpel, but there was ftill fome favour of felf remaining in him : we had need therefore to be jealous of ourfelves, and to watch over ourfelves ; and if at any time felf break out, if at any time the foul begins to be advanced in regard of duty or fpiritual things, * let us fall down before God, and humble ourfelves for the pride of our hearts.*

2. * Look up, and confider the glory, purity and holinefs of God.' This con/i-deration will humble a foul, and caufe it to ' deny itfelf in fpiritual things.' See this in Job, no fooner had he a great prof-pefl of the glory of God, but he denies himfelf concerning his own righteoufnefs, which before he flood much upon to his friends. I know it is Jo of a truth, but how Jhould man be juj} with God ? if he will contend with him, he cannot anfwer him ene of a thoujand. Job. ix. 2, 3, God's fuf. nefs will convince ^s abundantly of our emptinefs, his purity will fliew us our fpots,. his ali-fufficiency our noihingnefs. When Job was brought a little nearer unto God, he was more humbled before God. 1 have heard of thee by the hearing of ihe ear, but now mine eye feeth thee.

Job xlii. 5, 6. (i. e.) * I have a clearer and more glorious manifeftation of thee to my foul than ever : I now perceive thy power, thy holinefs, thy wifdom, thy faithfnlners, thy goodnefs, as if I faw them U'ith my eye, wherefore I abhor myfelf ia, dull and afhes.' He could not go lower in his thoughts of himfelf than this expref-fion laid him; abhorrence ' is a perturbation of the mind arifing from vehement diflike, or extreameft difefteem ;' abhorrence ftri(flly taken * is hatred wound up to the height;' and ' to abhor, repenting in dull and aflies,' is the deepell aft of abhorrence : thus low Job goes, not only to a diflike, but to the furtheft degree of it, abhorrence of himfelf when he faw the Lord. See this in Ifaiah, when God came near him, and he faw much of God, then be cried out, P/o is me, for J am undone^ becaufe I am a man of unclean lips. Ifa. vi. 5. How knows he that ? Why, mine eyes have feen the king the Lord of hofts. "What did not Ifaiah know he was a man of polluted lips till then .-' yes, but he was never fo fenfible of it as then : he faw his pollution more than ever by the light of the glory of God that flione round about him ; he never faw himfelf fo clearly as when the majefty of God dazzled his eyes.. When the fun (hines bright in a room, we may fee the leafl: mote in the air ; fo when the glory of God irradiates the foul, we fee all the motes and atoms of fin, the leaft fpot, and unevennefs of our hearts and lives.

3. ' Have Chrifl: in eye.' The more we fee an humble Chrift, a felf-denying Chrift, the more fliall we learn humility and felf-denial. Now Chrifi:w2s the molt eminent,, tranfcendent example of fcifdenial that ever was. He thought it no robbery to be equal with God, and yet he humbled himfelf and took upon him the form ofajervant, Phil. ii. 6, 7. O what felf-denial is here ? was there ever fuch a felf denial as this? * Chriflians ! confider your Chrill, and the

more

SELF-DENIAL,

more will you learn to deny your felves even in fpiritual things.'

4, ' Acknowledge we ourfelves debtors to Chrift for all our gifts, and for all our graces.' PofTibly a man may wear brave apparel, but he owes for them at fuch a fliop, whiles he is abroad he fwaggers, and is proud of his cloathes, but when he comes into the fhop, and looks upon the book, and confidcrs what he hath to pay, he ftrikes fail then : thus the gofpel is the gj-eat fliop, and fror* Chrift in the gofpel we have all our gifts and graces, and tho' I may be proud in fpirit at another time, yet if I come into the gofpel, and fee what an infinite debtor I am to Chrift, and to free-grace for all that ever I have, then I think, ' What ? fliall I be proud ? what ? (hall I not deny myfelf in fpiritual things ?' 5. * Study the gofpel, and the way of the gofpel.' Where fliall we fee an humble Chrift but in the gofpel ? where fliall we fee the rich and free grace of God in Chrift, but in the gofpel ? where fliall we get faith in Chrift, but in the preaching of the gofpel, and in the ftudying of the gofpel ? Surely this grace of felf-denial in ' fpiritual things grows only in the gardenof the gofpel: I deny not but there is a common-field humility, or Self-Denial, as I may fo fp'eak ; fuch a fclf-denial I mean, as grows among the heathen, and among moral men : but betwixt that and this we may obfcrve thefe differences.

1. Take a moral, civil man, and though he may feem to be humble and to deny himfelf, yet he is proud of his humility. A philofopher coming into Plato's houl'e, and feeing it very neat, * I trample upon Plato's pride,' faid he. * But, faid Plato,* not without your own pride.' Now, a believer doth not only deny himfelf, but he is fen-llble of his own pride in that very thing wherein he is humble.

2. Take a moral, civil man, and though he may feem to deny himfelf, yet it is but ui this or tliat particular thing ; but a be-

liever denies himfelf in every thing. I count all tl.ings ht4t dung and drofs, faith the a-^o{i\(^, for Jefus Chrift, Phil. iii. 8.

3. Take a moral, civil man, and though he may feem to deny himfelf, yet it is but the artifice of his reafon and refolution ;

* if I go on in fuch and fuch a way,' fays he,

* I am undone.' Hence he denies this plea-fure, and that company. But now a believer ' denies himfelf in fpiritual things by the beholding of Jefns Chrift.'

4. Take a moral civil man, and though he may feem to deny himfelf, yet there is no myftery in it; but there is ever a great myftery of grace in a believer's felf-denial. As thus, he ever cries, what Jloall I do to be faved ? And yet he profelfeth that he doth not expeft to be faved by his doing ; here's a myftery. Again, he counts himfelf kfs than the leafi of all God's mercies, and yet he thinks God hath done more for him than if he had given him all the world; here's a myftery. Again, he looks upon himfelf as the greateft finner, and thinks of every one better than himfelf, and yet when he looks upon a drunkard, or a fwearer, or the like, he profelfeth that he would not change his condition with fuch a man for all the world ; what a myftery is this i

5. Take amoral, civil man, and though he may feem to deny himfelf in temporal things, whichdevils themfelves maydo, yet he cannot, as the believer, * deny himfelf in fpiritual things.' One makes mention of a certain godly man that was fore tempted by Satan in his time, the godly man was much in duty, to whom fatan faid, ' why takeft thou this pains ? thou doeft watch,, and faft, and pray, and abftaincft from the fins of the times; but O man, what doeft thou more than I do ? art' thou no drunkard, no adulterer, fays Satan ? no more am I. Doft thou watch, and faft, fays Satan ? I never flcpt, I never ate, nor drank ; what doeft thou more than I V I will tell thee,' faid the godly man, * I pray, I ferve

tiie

SELF-DENIAL.

the Lord, I walk humbly, I deny myfeif;' * Nay then, fays fatan, thou goeft beyond me, for I am proud, and I exalt my fcif, and therefore herein thou goeft beyond me.' And thus we may difference betwixt true fclf-denial and falfe.

6, * Refl: not on any thing below Jefus Chrift.' Neither grace, nor duties, norho-linefs are to be trufled upon. We muft hold them faft in point of practice and o-bedience, but it is our fin and danger to hold them faft in reliance and confidence. I defire to be rightly underftood in this truth. Some becaufe they need not to rely on duties, they let go their duties, they let prayer and repentance and forrow for fin go, they fay, ' It is no matter for duties, they need not to trouble them-felves, Chrift hath done all.' This is to"* * turn the grace of God into wantonnefs.* "We muft let go both our graces and duties in point of juftification, but hold them we muft as our lives in the tenour and converfation of our lives. Prayer, hearing, fafting, repenting muft not die whilft we live; do them we muft, but glory in them we muft not : we muft not reft in any thing whatfoever below Jefus Chrift. I fhall inftance in thefe particulars.

1. \\'e muft not reft upon our own preparations for duties. It is a commendable thing to prepare our heart; we muft pray that we may pray ; we fhould have fecret communion with our God, before wc come to feek communion with him in a fermon; but we muft not reft upon our own preparation when we have prepared ; if we advance that into the throne of Jefus Chrift, and reft upon that when we ftiould only reft upon him, it is the way to make all our preparations niifcarry.

2. We muft not reft upon our enlargements in duties. It may be we have a fpring-tide of affiftancc comes in ; a mini-flcr preaches with great prefence of the %irit cf-God, and a Jaint prays, as we

i8j

find it, if: the Holy GhoJ}, Jude 20. i. e. He finds the holy Spirit of God leading him from petition to petition, meltinahim with brokennefs when he isconfeffingfin, filling him with rejoicing when he is rcmembriirg mercy, raifing him with an high wing, as it were, of importunity, when he is bepglng of favour (as it was an admirable temper in holy Bradford, that he was not content till he found God coming into his fpirit with feveraldifpenfations according to the feveral parts of his prayer) j and now as foon as the duty is done, it may be he goes away, and flroaks himfelf. ' Oh what an admirable prayer was here ! furely I fliall do well this day, I ftiall be able to wreftle with all temptations,' this is the very way to mifcarry, thoufands have • found it; fo that when he comes to pray again, it may be he prays moft dully and flatly, the Spirit is grieved, and gone, and he can fay little or nothing.

3. We muft notreftupon the comforts we have ifi duty, or after duty. It may be when we have been at duty and have had fome foul-ravifliments, O now we think our neft is built very high, and our rock is firm, and we fhall go on vigoroufly ; Chryfoftom hath a faying to this purpofe, ' Methinks, faith he, a faint when he comes from a facrament, fliould be able to file in the face of a devil, and tho' he walk in midft of fnares, yet he fhould be able to encounter with them all.' Comforts are very fweet things, and indeed ftrengthen-ing things ; The joy of the Lord is our Jlrength, faith Nehemiah, ch. viii. jo. Nothing more animates fouls than joy, only here is the danger, if we reft on thefe joys and comforts; furely if fo, we provoke God to withdraw them. The Spirit of God is a moft choice and tender thing, it dwells in none but a clean pure temple moft cleanly fwept; if any pride fpring up in our hearts we lofe our comforts.

4. * We muft not reft upon, graces.' This was Peter's fault, he was full ofccn-B b ceil

celt and felf-confidence, he had grace, and be relied on it, Lord) though allforfake thee,yet -willnot /,Mat. xxvi, 33. Yet foon after Peter did forfake and deny his maf-ter, and we do not find Peter fo confident afterwards: when Chrifl; faid to him, ^i-mon Petery lovejl thou me more than thcfi ? no comparative words now ; no more that Lcrd thou hnovjeft Hove theey John xxi. I 5, etc. Peter was whipped with felf-confidence, and the woeful fruits of it, and npw in a good degr^ it was purged out of him. Surely It was a lefibn well worth the learning though it coR: the whipping. \Ve mufl not reft on grace?, nor on any thing elfe on this fide Jcfus Chrift.

7I * Be often putting forth new aftings of faith in Jcfus Ghriih' The more we believe, the more do we deny religious felf. Hence it is that * felf-denial in fpi-ritual things' is not to be found in the law, but in the gofpel; the law though it hath its ufe (and we dare not but make ufe of it) yet properly it will not make a man to deny himfclf, but rather to feek himfelf in rpiritual things: ' Obey and live ;' faith the law, * but if thou failefl: in any one point, 'thou are loft for ever :' in this cafe (if there were no other way) who would deny his own righteoufncfs .' nay who would not feek to Awe himfclf by his own righteouf-nefs ? but now fays the gofpel, * By works thou can ft not live, but if thou wilt throw down all thy own righteoufnefs at the feet of Chrift, and believe on him, and reft only on him, thou Ihalt be faved.' O this will make a man to deny his own righteoufnefs, and to * deny himfelf in fpirirual things.' Go we therefore to Chrift, let us maintain believing apprehenfions of the Lord Jefus Chrift. He alone is the humble felf-denying perfon that feeks juftification not by works, but by faith only.

DENIAL.

8. Let it be the joy of our fouls to exalt and fet up Chrift within our fouls. Though in order to juftification we muft deny our graces, eye Chrift without us; yet we muft have a care to fee and feel Chrift's kingdom within us, to fet up Chrift in our hearts, and to difcern him ruling and commanding there as a king in his throne. And there is true felf-denial ia this, for whereever Chrift reigns there fin goes down. As the people would have all the men put to death whicli wovild not have Saul to reign over them, 2 Sam. xi. 22. fo doth a true believing foul mortifie whatfoever oppofeth Chrift's kingdom, he removeth whatfoever may hinder Chrift's fpiritual dominion, he makes all veil and ftoop for Chrift's exaltation within him, O then let Chrift reign over all within us, in our underftandings as a prophet enlightening us, in our wills as a king commanding us, in our aife(5tions as a prieft mortifying us, in our loves as an hulband marrying us; let the whole man be fubjeflunto whole Chrift. This is the character of a true felf-denier, Chrift rules within him, he every way fubjefts himfelf to Chrift, in his underftandingtoknow Chrift, in his will to choofe and embrace Chrift,in his thoughts to meditate upon Chrift, in his fear to ferve and honour Chrift, in his faith to iruft and depend upon Chrift, in his love to afFeft Chrift, in his joy to delight in Chrift, in his defires to long after Chrift, in his endeavours to exalt Chrift, in all his * duties, graces, gifts, abilities, to make them ferviceable unto Chrift :' why this is to attribute the glory of all our duties and graces to Jefus Chrift, and nothing to our-felves. Now is Chrift all in all, now we truely * deny ourfelves,'Our finful felves, our natural felves, our religious felves.' Thus much of Self-denial.

CHAP.

( iS7 )

CHAP. VI.

SECT. I.

Of the Nature of Experiences.

' 17 XPERIENCE (fay fome) is a Pj knovvledge'and difcover}' of fome-thing by fenfe not evident in itfelf, but manifefted by fome event orefFeft.' This defcription contains both natural and fpi-ritual experience; but my purpofe is to fpcak only of the latter, and in that refpe£t I look ftriftly at Experiences, as * real proofs of fcripture-truths.' AVhen I mark how true every part of God's word is, how all the doflrines, threatenings 'and pro-mifes contained therein, are daily verified in others, and in myfelf, and fo improve or make ufe of them to my own fpiritual advantage, this I call Experience.

SECT. II.

Of the gathering of Expert encei.

THAT our experiences may further us in the way to heaven, we muft learn, i. To gather them. 2. To improve them.

I. For the gathering of them, the only way is,

1. * To mark things v/hlch fall out;' to obferve the beginnings and events of matters, to eye them every way, on every fide, that they may (land us in flead for the future : this obfervation and pondering of events, with ihecaufes that went before, is the- ripener of wit; Who among you xvill give ear to this ? -who will hearken for the tifne to come ? Ifa. xlii. 23. Whofo is ivi/e, and will obferve thofe things, even they fmll underftand the loving-kindnefs of the Lord, Pfal. cvii. 43.

2. * To treafure up, and lay In thefe ob-fcrvations, to have ready in remembrance fuch works of God as wc have known and obferved.' The philofopher faith, that Experience is multiplex immoriuy i. e. Amul-

Bb

iJplied77iemory j becaufe of the memory of the fame thing often done, ^rifeih Experience : 1 remember the days of eld, faith David ; Pfal. cxiiii. y. I remember how thou didfl rebuke Abimelech, and overthrow Nimrod, and Pharaoh, and Achitophel: and thus would we treafure up Experiences, the former part of our life would come in to help the latter, and the longer we live, the richer in faith we fliould be; even as in victories, every former overthrow of an enemy, helps to obtain a fuc-ceeding vi(Story. This is the ufe of a fanc-tified memory, it will lofe notliing that may help in time of need, or in the evil, day ; it records all the breathings, mov-ings, fiirrings, workings of a foul towards Chrift, or of Chrift towards a foul.

3. To cart thefe things thus marked and laid in under feveral fpiritual heads, of Promifes, Threats, Deceits of the heart, Subtiltics of Satan, Allurements of the world, etc. I might enlarge the heads into any thing that \% good or evil, i . Into any thing that is goody whether it be Gcd^ or the things given us by Cod^ his Spirit, his counfels, his ordinances, his work of fandlification, and all the fruits of the Spirit. 2. Into any thing that is evil, whether it hefi>i, or the fruits of fin, as corruptions, inabihty to good, vanity of all the creatures, the judgments of God. Thus we mull fort our experiences, as the apo» thecary forteth his di ugs.

SECT. III.

Of the improving of experiences, 2. T^OR the improving of Experiences, X I. We muft confider what fcrip-ture truth is verified thereby in others, or in our felvcs, ^ . I. In

EXPERIENCES,

1. In ethers, as if we confider hpw God blefTeth and cheareth the religious; wherein that text is verified, Blejfed are the righte-CHS, for it/hall be -well ivith them, for they Jhall eat the fruit of their doings, Ifa. iii.

lo. Or if we obferve how God punifheth the carnal and hypocritical; wherein that text is verified, fVo unto the wicked, it Piall be ill -with them, for the reward of their hands flmll be given them, Ifa. iii. 11.

2. In ciirfelves, as if by a fpiritual Experience we tafle Go^to be good; wherein that text is verified, Iffo be ye have^ tajied that the Lord is gracious, i Pet. ii. 3. If WTs find the things given us of God to be good ; as that his Spirit is good, according to that text, Thy Spirit is good, Pf. cxliii. 10. That his ordinances ore good, according to that text, // is good for me to draw near to Cod, Pfal. Ixxiii. 2S. and, This is my comfort in afiidion, for thy word hath quickened me, Pfal. cxix. 50. Thatfan6\i-fication, and the fruit of the Spirit, are good; according to that text, // is good ihat a man JJjould both hope, and quietly wait for the falvation of the Lord, Lam. iii. 26. // is a good thing to give thanks un-40 the Lord, and to fing praifes unto thy name,0 moft High, Pfal. xcii. x. // is good to be zealoufly ajfeflcd always in a good thing. Gal. iv. 18. It is a good thing that the heart be efiablijhed with grace, Heb. xiii. 9. or if by experience we difcern the evil of fin itfelf out of meafure finful; according to that text, Sin by the command-vient is become exceedingjinful, Rom. vii. J 3. If we find out the corruption of our own nature; according to that text, De-hold, I was fhapen in iniquity, and in Jin did friy mother conceive tne,VL li. 5. If we difcover the abomination of our own righ-teoufntfs; according to that text, IVe are all as an unclean thing, and all our righteouf nejjes areas filthy rags, Ifa. Ixiv. 6, If we fee our own inabilities to do any good ; according to that text. To will is prefent 'Mith mC) but hi'M to perform that which

is good, I find not, Rom. vii. 18. Not ihat we are fufficient ofourfelves, to think any thing as of ourfelves,but our fufficiency is of God, 2 Cor. iii. 5. If we have trial of the vanity of all creatures, as of riches, honour, wifdom ; according to that text, Vanity of vanities, all is vanity, Ecdef. i. 2. O how will thefe blefTcd Experiences, backed by fcriptnre truths, kindle our affefli-ons! I deny not, faith works more fted-faftnefs, and firmnefs of adherence, but experience ufuaily breeds the greater fircngth of affections : Hove the Lord, faiih David, and why fo ? becaufe (of this Experience) he hath heard my voice, and my /applications, Pfal cxvi. I,

2. We mud endeavour to produce that fruit, that frame of heart, which the Lord requires, directs, and looks for in fuch and fuch cafes. Thus the fandlification of experiences is evidenced by the difpofitions anfwering God's mind, which are left upon the heart, and brought forth in the life afterwards ; namely, when divine difcove-ries are the more flrongly believed, the heart by threats more kindly awed ; adherence to the promifes more lirongly confirmed ; the deceitful heart more narrowly watched ; Satan's fuggeftions more watchfully refilled ; the bewitchingsof the world kept at a greater diflance from the foul; in a word, when by this experimental application of God's works to his word, God is more advanced, and felf more abaf-ed, the honour of the Lord is more ftudi-ed, and the edification of his people endeavoured, holy love encreafed, fervice quickened, faith ftrengthened, Chrift improved ; then is this bufinefschriltianly managed indeed: but of thefe more largely in the next fedfion.

SECT." IV. Of the Sandification of Experiences in

their fevtral Ufes.

THE fan(flification of experiences is evidenced, as we faid, by fuch difpofitions as thefe.

I. When

EXT ER

1. "When divine dlfcoveries arc more ftrongly believed ; this is one fruit of experience, it wonderfully ilrengthens our faith : AVhen the Ifraelites faw the Egyptians drowned, then they believed the Lord, and his Jervant Mofes, Exod. xiv. 31. "When we find all things in the event to be as we believed, this confirms our faith, as David kneiv that God favoured hirtiy by his deliverances, Pfalm xli. 11.

2. When the heart by threats is more kindly awed : this is another fruit of experience ; The righteous alfo [hall fee and fear, Pfalm lii. 6. firft/?■<?, and i\\tx\ fear : when the primitive Chriftians faw Ananias fall down, and give up theghof}, x}!\tr\great fear came on them that heard thofe things, Afts V. 5. This holy fear many a time pof-feifeth the faints: My flefj trembkth for* fear of thee, faith David,^«</ 1 am afraid of thy judgments, Pf, cxix. 120. When I heard, my belly trembled, faith Habakkuk, my lips quivered at the voice; rottennefs entered into my bones, and I trembled in tnyfelf, that I might refl in the day of trouble, Hab. iii. 16. As the child quaketh when he feeth his father correal a fervant, fo the faithful tremble when they obferve the fe-verity of God's wrath againfl impenitent ilnners.

3. "When the deceitful heart Is more narrowly watched: hath it couzened us once and again ? Experience hereof will breed in us a godly jealoufie and fufpici-on over our hearts; we are now confci-ous of our own weaknefs, and of the fnare that is in every creature to take and entangle us; and this will make waking believers circumfpeft and careful how they entertain evil motions, how they keep up holy thoughts, how they perform holy duties, how their affections move towards that which is above, left they fhould mifcarry upon the fands.

4. When Satan's fuggeftions are more watchfully refifled ; this is the voice of experience in fuch a cafe, < Doth Satan fu-

lENCES. 189

rioufly alTail us ? be not difmayed: are his temptations moft fierce ? be we moft diligent in the means of grace, the practice of holinefs, the labours of an ho-neft calling ; pray earneftly, exercife faith, ftick faller to the word of promife, flop our ears againft fcruples and doublings ; draw nigh to God, for Satan will then ceafe to vex thee with his temptations any more:' Refifl the devil, and he ivill fly from you, James iv. 7. It is true, the believer is too weak of himfelf to withftandtheleaftaflhult, but if we rely on the Lord, we may thro' his power be made victorious in the great eft affaults whatfoever ; and here is the comfort of experience, ' That a foul having once returned with viftory, through the power of his might, he will abide in the fecret place of the moft High for ever.*

5. When thebewitchingsof the world are kept at a great diftance from the foul: this was Solomon's cafe and cure, after all his travels and great delights, he no fooner returns, as to himfelf, but he fills the. world with this news; what news ? Vanity : and what more ? Vanity of vanities : and what more ? y^ll is vanity. Experience of its vanity, weans him from the love of this earth,it takes him off the creature, and lifts him unto the Lord his Creator; fo fhould we, if ever we were charmed with fuch Syren fongs, be more careful, left we be drawn away with the pleafant delights of things tranfitory, and keep them at a greater diftance from us.

6. When the Lord Jefus is more ftudi-ed and advanced : the man that feels Chrift's gracious power and virtue, will be fure to exalt Chrift,and fet him up on high ; when Ifrael faw the mighty work of David in o-verthrowing Goliah, then David was much fet by: the believer's experience of Chriit's mighty and gracious working, makes Chrift very precious to him, then he cries, as the foldiers of David, Thou art -.vorth ten thou-fands of us, 2 Sam. xviii. 3. Hence it is, that God's people value him above all their

pro«

profits, friends, cafe, credit, and lives. ^Matthew left the receipt of cullom, James and John their fhips and nets, and father, and follovjed him : yea, many for his fake loved not their lives unto death^ Rev. xii. 11, no wonder, for they had many fweet experiences of Chrift : Chrift to thcjr ap-prehenfion was the fairej} of ten thoufand, none but Chrift, none but Chrift.

7. When the peoples edification is endeavoured: have we tafted of the good-nefs of God ? kt us then provoke others to "believe, and to ferve the Lord together with us; this is one end of experience, and that ufc- we fliould make of it towards o-thers. When Gideon heard the telling of the dream, and the interpretation thereof, he worlbipped, and turned into the hofi: of Ifrael, and faid, Arife, for the Lord hath delivered the hofi of Midian into your hands, Judg. vii. 15.

8. When a man's own felf is more a-bafed:" do we live the life of grace and true holinefs ? this will teach us to deny ourfelves wholly : If any man (faith Chrift) -will come after me, let him deny himfelf, Luke ix. 23. </■ d. If any man will come after me in the knowledge of my will, in the belief of my promifes, in the love of my truth, in the obedience of my precepts, let him deny himfelf, let him lay afide his own wifdom, his own will, his own imagination, his own aftedlions, his own ends, as bale and unworthy marks to be aimed: let him deny himfelf i whatfoever isof himfelf, or belonging to himfelf, as a corrupt, and carnal man; let him go out of

. iiimfdf, that he may come to me; let him empty himfelf of himfelf, that he may be capable of me, that I may rule and reign in him, and that he may wholly fubjca himfelf tome and my fervice : this the aportle ftiles, yl living, not to ourfelves, hut unto him that died for us, 2 Cor. v. 15. he alone underftands, and hath experience of the end of Chrift's death, that makes

IE f^ CE S.

chrift's glory the end of his life, and lives not to himfelf, but to Chrift..

9. When holy love is more increafed : / love the Lord, becaufe he hath heard my voice, and nr; pMpplicaiion, Pfalm cxvi. r. "We cannot tafte of the Lord, but we muft have an hearty love to the Lord: will you hear the voice of experience ? 'ris this, 0 tajle, andfe how good the Lord is, Pfalm xxxiv. 8. and then, 0 flay me with fag^ gons, and comfort me with apples, for I am fick of love. Cant. ii. 5. fuch a one truly afFcds C:hrift, and all that follow Chrift; fuch a one loves the perfon of Chrift, without his privileges; a naked Chrift, as well as Chrift clothed with all his robes, in all his glory and refplendent beauty; Chrift in a prifon, as well as Chrift on a throne ; thus John (after all his experiences of Chrift's love to him) could love Chrift on the crofs, when others forfook him, as well as in the temple, when he was working miracles.

10. AV^hen hope is quickened: fuch times may come, that death and darknefs may furround us, and we may grovel in the duft : but here is our comfort, that tribulation -worketh patience, and patience experience, and experience hope, Rom. v. 4. Have we any experience of God's gracious dealings with us in former times ? have we fomeiimes been refrelhed by his hand ^ hath he fometimes helped us? was he found of us, when we fought him : nay, often unfought for ? hath he come to our fouls, and renewed our ftock, and filled our becalmed fpirits witli fielh gales of grace ? how fliould we then but hope ? As it was in this refpeft, it is, and ever fliall ht; if new temptations arife, and new lufts break in, and fpoil, it is the voice of Experience, J was delivered out of the mouth of the lion, and the Lord Pi all deliver me from every evil work, and will preferve me unto his heavenly kingdom, to whom be nlory and dor?iinion for ever and ever, 2 Tim. iv. 17. And, ll^e have the fenter.ce

E XT E R

of dedfh in our/elves, that lue Jhould not truft in ourfelveSy but in Cod ivho raifeth the dead J -who delivered us from fo great a deathy and doth deliver us, in whom xue trufl he will yet deliver us, 2 Cor. i. 9, f o.

11. When joys of the Spirit are raifed and ftirred up: Who is he that hath not been delivered out of fome miferable exi-gents? and if we have, we may well fay with David, Thou haft foewed me great troubles and adverfities, but thou wilt return and revive me, thou wilt come again, and take me from the depths of the earth, and comfort me, Pfal. Ixxi. 20. Former comforts are [if I may fay fo] as a bill o-bligatory under God's hand, to afTiire us that he will not forfake us: JVhom God loves, he loves unto the end, John xiii. i. Becaufe thou haft been my help, therefore in the f>adcw of thy wings will I rejoice, Pfal. Ixiii. 7.

12. When faith is more and more Arengthened, experiences (honld be turned into confidences; Thus David improved his experiences, The Lord that delivered me out oj the paw of the lion, and out of the paw of the bear, he will deliver me out of the hands of this Philiftine, I Sam. xvii. 36, 37. In like manner (hould we take notice of God's dealings, and after we have once tried him and his truth, let us trufl him for the future; Tried truth, and tried faith unto it, fweetly agree, and an-fwer one another. Hence it is that experience of God's love fhould refrefli our faith upon any frefli onfet; So let all thine enemies perif), faid Deborah, Judg. v. 32. The heart of that bleffed woman was enlarged, as it were prophetically; 'when one fall?, they fliall all fall;' there is the like reafon. So let all thine enetnies perif), 0 Lord. Experience In ourfelves or others, will enlarge our taith to look for greater matters flill from our gracious powerful God : Hath the Lord given us a vicflory over the Philiftincs ? then awake, awake Deborah, awake, and be enlarged, O

I E N C E S, rpr

my faith ! Every new experience is a new knowledge of God, and fhould fit us for new encounters: I deny not but we ought to trufl God upon other grounds, though we had never tried him; but when he helps our faith by former experiences, this fhould ftrengthen our confidence, and fhore up our fpirits, and put us on to go more cheerfully to God, as to a tried friend. It was the fpeech of one eminent in holinefs, upon the occafion of the accompliihment of a great requefl: made to God by him, * I have tried God often, now I will trull him indeed.' If we were read in the flory of our lives, we might have a divinity of our own, drawn out of the obfervation of God's particular dealings towards us; we ^ might fay, * This, and this truth I dare venture upon, I have found it true, I dare build all my happinefs upon it;' as Paul, / know whom I have trufied, and I am-per/itaded he is able to keep that which 1 have committed unto him again/} that day,: 2 Tim. i. 22. q. d, I have tried him, he never yet failed me, I am not now to feek how faithful he is to all thofe that are his. 13. When fcruples and doubts are removed, * O, (cries the foul) I have many experiences, but no comfort as yet.' Thus David, after the remembrance ofhisfongs in the night, left his foul Itill in doubt; and he goes on to fay, IVilt the Lord caft ^fff^ tvtr? and will he be favourable no more? Pfal. Ixxvii. 7. In this cafe, it is the duty of Chriilians, to call to mind their former experiences of faith and joy again and again; for though they comfort not at one time, yet they may at another. Have we found a promife, which is a Breafl of Confolation, milklcfs ? yet again fuck, comfort may come in the end : If after wc have impanelled a jury and grand inquell to fearch, and our firft verdiifi condemn i^s, or they being in an igncra^r.us; yet do, as wife judges often do, fend them about it again, they may find it the next time : Jonah looked once; it feeras, and found no.

comfoitt:

Comfort; for he faid, /il>i/1 look again to-•ward thine holy temple, Jonah ii, 4. So feme have 'looked over their hearts, by figns, at one time, and have, to their thinking, found nothing but hypocrify, unbelief, hardnefs, felf-feeking, he. but not long after, examining their hearts again by the fame figns.they have efpied the image of God drawn fairly upon the tables of their hearts, and fo found a world of comfoit. * O but (cries the foul) I have tofTed and tumbled over my heSrr, I have fearched into the regifters and records of God's dealings, and raethinks, I can call nothing into remembrance betwixt God and me.' What, nothing ? Look again : Did God never fpeak peace to our hearts ? Did Chrift never fhed his love abroad in our fouls ? Have we at no time found in our heart pure drains of love to Chrifl? Pure drops of godly forrow for offending Chrift ? Have we never an old tried evidence, which hath been acknowledged and confirmed again and again in open courts? What, not one? Surely, if we can now call to mind one, if in truth, it may fupport us: If one pro-mife do belong to us, all do ; for every 6ne conveys whole Chrift, in whom all the promifes are made, and who is the matter of them : As <n the facrament, the bread conveys whole Chrirt, and the wine conveys whole Chrifl; fo in the word, every promife conveys whole Chrift; if we can but fay as the church of Ephefus, This thing J have, that I hate fin, Rev. ii. 6. 'We may plead this to God, yea, though it be in a lelTer degree, if in truth and fincerity; (for God brings not a pair of fcales to \veigh, but a touch-flone to try our graces) if it be true gold, though never fo little of it, it will pafs current with him: He ivillnot quench the fmoahing fiax^ I/a. xlii. '^. though it be but a fmoak, not a flame; though it be but a wiek in the focket, as it is in the original, likelier to die and go out, than to continue, which we ufe to throw away, yet he will not quench it, but

I E N C E S.

accept it. O let us comfort ourfdves with thefe words!

* O but (cries the foul again) I have fearched all crevafes for light, but alas, I cannot fee the leaft beam of it: What help now remains ?' If it be thus, poor foul. Be fiotfaithlefs, but believing. Chrifl helps fome to live above glorious manifeftations; fometimes in abfence of thefe manifeftati-ons, jufl ones may live, and rejoice in the invifible effence of God : Chriflians may live waiting on God, when his face is wholly hid from them ; or Chriflians may live depending on God, when all other fubor-dinate Aays or helps are loft: In fuch a foul there may be this refolution, * Let God do wiiat he will with me, I'll hang on him ftill: Though he kill me, yet will I truft in him;' and there is comfort in this. ' If fo, (faith the foul) then what need of experiences, fo long as I have the promifes, and may live by faith ?' O but for all this, be not carclefs of experiences: For, I. It is the goodnefs of God, that befides the promife of good things to come, he is plealed to give us fome prefcnt evidence and tafte of what we believe: This heigh.-tens his mercy, diat befides faith, he fliould train up his children by daily renewed experiences of his fatherly care. 2. Though it be one thing to live by faith, another thing to live by light, 5'et the more we fee, and feel, and tafte of God, the more we fliall be led to rely on him, for that which as yet we neither fee nor feel: This is the very meaning of God, that by that which we feel, we might be ftrengthened in that we look for.

S E C T. V. The Confideration of Experiences in a practical Courfe; or, fome praciical Rules to he chferved.

IT were good for Chriftians, intending the practical part, to obferve thefe or the like rules. Some Cautionary. Some Dire(flory.

I. The cautionary rules may be thefe.

I. In

EXPERIENCES,

193

I. In gathering experiences, beware of i. That be fides a mere providence, we

mifprifion of God's providences. There take notice of fome promife of God on

are many miftakes now a-days, and there which we build : Thus Paul, delivered

fore it is our beft and only courfe, for our from death at one time, argueth that God

fecurity, to interpret all God's works out would deliver him at another time ; but,

of his word: we muft make the fcriptures (as we faid before) a conftruing book to the book of God's providences: Judge nei--ther better of profperity, nor worfe of ad-verfity, than God's word warrants us. This was the Pfalmifl's cure, his experience put a probatum eji to this prefcription, When I thought to know this, it ivas too painful for me, until Iioent into the fan&uary of God, then under flood I their end, Pfal. xxxvii. 16, 17. God may profper a wicked man, and he may conftrue this as an argument, and note it as experience of God's gracious dealing with him, and dear love unto him:, O take heed! To the laiv, and to the tefli

in his arguing, he eyes the promife, he hangs on God, which, faith he, raifith the dead, 2 Cor. i. 9, 10,

2 . That we confider the manner of the promife, becaufe,

(i.) Some promifes are disjunctive; as when God in hismercyconveysany thing to us, either in particular, or in the equivalent, by way of commutation and compenfation with fpiritual things. Thus a Chriflian's experience works hope, Rom.v. 4. but not always of the felf-fame outward ifTue, and manner of dehverance out of his trouble, which he hath before-time found ; no, we mufl hope according to the word, or accord-

mony, if they fpeak not according to this ingto thequality ofthepromife:Paul'slwpe,

after experience of many deliverances, was not exprefly or peremptorily, that the prick in his flefh (hould be removed,but that God's grace (hould be fufficient, and fo he had the fruit of his former experience, becaufe he obtained an equivalent fupply, but not otherwife. (2) Some promifes are conditional, in reipeCl of us ; as when God promifeth protccftion from contagious ficknefs, and from trouble and war : If

word, it is becaufe there is no light in them, Ifa. viii. 20.

2. In improving experiences, beware how we argue from one experience to a-nother : Judgments threatened, are not always inflifted after one and the fame manner ; God meets with the wicked fometimes in this life, and fometimes he referves their plagues for another. In like manner the gracious providences of God are not al-

ways difpenfed after one and the fame my people, which are called by my name, manner ; indeed David could fay, The fhall humble tbemfelves, and pray, and Lord that delivered me out of the paw of feek my face, and turn from their wicked the lion, and out of the paw of the bear, he ways, then will I hear from heaven, and will deliver me out of the hand of this will forgive their Jin, and will heal their Philiftine ; I Sam. xvii. 36, 37. And /^W, 2 Chron. vii. 14. In thefe or the like 1 aul could fay, I was delivered out of the promifes, God may give us the experience rnouth of tht lion, and the Lord fhall de- of his word at one time, but deny it at

another, becaufe we fail in the condition of the promife on our parts. Obferve Chriftians, would we conclude a deliverance as formerly, be fuie then to look to the frame and diipoiition of our fpirirs

liver me froin every evil work, 2 Tim. iv. J 7, 18. and fo we may fay, that God many times hath delivered us, and doth deliver us, and therefore that he v.'ill deliver us ftili : But this manner of arguing, as it

is dcmonflrative, fo it hath fome limitati- If we are in the way of the'promifc''"then ens, which wcmuft carefully take notice we may conclude it for certain;'if we ^^ ' ^"' nieet God in the courfe of his providence,

or

Cc

EXT ER

or in the improvement of the means he hath appointed, then we may fet it down, that God will do whatfoever he hath pro-mifcd to give, in his own way, or other-wife not. (3.) Some promifes are indefinite ; as that in James v. 14, 15. Is any fick among you ? let him call for the elders of the churchy and let them pray over him ; and the prayer of faith Jim II fave the fick, and the Lord flmll raife him up. In this cafe God may fometimes, yet doth not always perform promife according to the letter.tho' a man may^e truly qualified with the conditions fpecified in that promife, toties quoties, again and again. It only intends thus much; That God may, and fometimes will fave the fick, and raife him up at the church's prayers, buf. he will not ever do fo. Now as God doth not always perform, fo neither are we abfolutely, or infallibly, or univerfally to conclude ; the promife is not univerfal, but indefinite, and accordingly our conclufions fliould not be univerfal, but indefinite : "VVe fliould indeed, becaufe of the promife, adventure ourfelves upon God in fuch a condition, iiot knowing but in his outward difpenfa-tionshemay make it good to us, yet with ■ fubmifiion to his plcafure, if otherwife he difpofe of us : And as this is all we mufl: do, fo this is all we can fay, or conclude in fuch a cafe as this is.

2. The directory rules may be thefe.

(i.) Let us communicate our own experiences to the good of others. David, in his deliverances, invites others to have re-courfe unto him. Bring my foul out of frifon, that I may praife thy name, then jl)all the righteous compajs me about, -when thou (halt deal bountifully with me, Pfalm cxli. 7. Conceal not within our bofoms thcfe things, the communicating whereof

lEBC E S,

may tend to publick profit; furely it were a courfe much tending to the quickening of the faith of all, if we would impart to one another our mutual experiences.

(2.) Let us trade [or improve]others experiences to our ov. n particular profit. Thus David, in defertion, hath recourfe to God's gracious dealings with his forefathers ; Our fathers trufledin thee : they trufled, and thou didjt deliver them: they cried unto thee, and ivere delivered; they trujled in thee, and ivere not confounded, Pfalm xxii. 4, 5. What favour God fliew-ed to any one, he will vouchfafe to every one that feeketh him diligently, if it may be for his good. Thus we find in fcrip-ture, that fometimes a perfonal experience was improved to an univerfal advantage, James V. 11. Heb. xiii. 5, 6.

(3.) Let us caft our experiences under feveral heads, and make the word and works face one another, and anfwer one to another; or, to make the work complete, it were not amifs to difiribute the frame into three columns ; and in the firft to fet down experiences, in the fecond the texts, in the third difpofitions anfwering God's mind, in fuch and fuch a cafe, to be left on the heart afterwards.

(4.) Let us pray with fervency, whenever we fet a time apart to view our experiences, that thofe difpofitions anfwering God's mind in every particular experience may be written in our hearts, and brought forth in our life afterwards. This will be the chief ufe, and choice comfort of the foul in this duty. And this method a poor creature and fervant of Chrifl hath followed in his own particular praiTlice ; whereof I (hall give you a talk in the following fe(^ion.

SECT.

EXPERIENCES.

195

SECT. VI.

The Experiences of a weak Chri/iian^ cajl into the Method propounded, §. I. Judgments on the Wicked.

Experiences. i(J43.

FE B. 9. Prefton was taken by the parliament's forces ; feveral papifts flaiii in it. Come naturally of a good difpofition, and therefore many mourned for their untimely deatli, but rejoiced in the accom-plilhment of the promife.

1(548. OHob. X9. This day a foldicr was (lain in Prefton, in the open fair, and not long after, another foidier was flain in the very a£t of drunkennefs; it is repo ted that he was drunk the night before, and that he threatened that very morning, before night either to kill, or be killed.

Texts.

Rev. xvi. 6, 7. Tlh-y have Jlrcd the blood of faints, and thou haft given them blood to drink. Even Jo, herd God Ahmghty, true and righteous are thy judgments.

Rev. xix. X, He hath judged the great ivhore, -which did corrupt the earth -with her fornication, &c.

Texts. Gal. V. 19, lo, 11. Novf the works ofthefiefl) are manifeft, -whichare thcj'e; hatred, variance, emulations, wrath, ftrife, feditions, herefies,envyings, murders, drunkennefs, revellings, andfuch like. >

Difpofitions required in this cafe, and to be prayed for. Rev. xviii. 4. Come out of her, my people, ihityebe^ot pai takers of her fins, and that ye receive not of her plagues. Rev. xviii. ao. Rejoice o-ver her, thou heaven, and ye holy apofiles and prophets, for God hath avenged you on her.

Difpofitions, &c.

Gal. V. 16. Walk in the Spirit, and ye (hall not fulfill the lufts of the flf(h.

Gal. v. 14. They that are ChiilVs have crucified the riefh, with the af-fedions and lufis. i Cor. vi. ao. Yc are bought with a price, therefore glorify God in your body, and ia your fpirit, which are God's.

Experiences. 1S41.

MAY to. This day the Lord cart one into a fpiritual, heavenly, ravilhing love-trance; Jie taft-ed the goodnefs of God, the very irt'cctnefs of Chrift, and was filled with the joys of the Spirit above meafure. O it was a good day, a blelfed fbretafte of heaven, a love-token of Chrift to the foul.

1C47. July 1. This day R. M. lying on his death-bed, was filled with the comforts of the Spirit, and fweet aOurance qf faith; at Uft driving nearer his end, he proclaimed ' God's goodnefs and fweetncfsand mercy,' which were his lad words; and after in the mid(^ of our prayer$ he gave up the ghoft.

§•2

Cod's Love to his Saints-

Texts.

Cant. ii. 3. I fate down under his fhadow with great delight, and his fruit was fii'cet to my tajie.

1 Cor. vii. 4. 1 am filled with comfort, J am exceeding joyjul in all our tribulation.

h(X% xiii. Si. And they were filled ■with joy, and with the Holy G-hoft,

Texts.

Pfal. cxvi. IS- Precious in the fight of the Lord is the death of his faints.

Rev. xiv. 13. And I heard a voice front heaven, laying unto me, write, Bleffed are the dead that die in the Lord from hencej'orth, yea, faith the Spirit, that they may reft from their labours, and their works do follow them.

Difpofitions, Sec. t Pet. i. 8. Whom having not feen, ye love; in whom thu'now ye fee him not, yet believing ye rejoice with joy unlpeakable and full ofglory. Rev. xaii. 17,10. And the Spirit and the bride fty, ccme; and let him that heareth fay, come; and let him that is athirft come : He who teftificth thele things, faith. Surely I come quickly, Amen. Even fo, &c,

Difpofitions, &c.

Deut. xxxii. 2,9. O that they were wife, that they underftood this, that they would confider their latter end!

Job xiv. 14. All the days of my appointed time \sill I wait till my change come.

Rev. xxii. lo. Surely I come quick* ly. Amen. Even fo, come Lord Jefus.

§. 3. Several Chajlifements^ or Affii6lions on myfelf^ and others.

Experiences

1648.

IAN. 14. One had a grieved and

•* troubl.d heart by reafonof fome oppofition of wicked people : at night be read a feeling paflage of Mr. Rogers

Texts.

John XV. 3,0. Remember the word that 1 have faid unto you. The fervant is not greater than the lord: if they have perjecuted me, they will alfo per-fecute you.

Co t Cor.

Difpofi:ioi:s, &c. Mat. V. I i. Rejoice and be exceeding glad, for great is your reward in heavtn : for fo perKcuted they the prophets which w ere before you. Ai a/. V. 44. Pray for them which dcfpite-fully

EXT E R lENCES.

Experiences. Texts.

g<"rsoi) JnJgesxiii. thus, ' I have of i Cor. iv. 23. IVe are made as the

ten thought i^ God's mercy, to keep filth of the world, and are as the off-

the knowleiigc of fuch difcourage Jbouring ofall tbings unto this day.

ments ffotn them that are to enter P(al. Ixix. 10. Reproach hath hro-

into the miniftry, left they fhould be kai my heart, and I am full of heavi-

<leterred wholly from it, till by ex ncfs, &c. peritnce they be armed agaiuft it.'

Difpofttions 8ic. fully ufe you, and perfccute you. Rom. viii. 35. U-Tio. fhall feparate us from the love of Chrift ? (hall tribulation, or diftrefs, or pei fecution ? &c. Rom, xii. 14. Blefs them who pcrfecute you; blcfs, and curfe not.

§. 4. "Performancei of gracious Promifes to myfelf, and others.

Experiences. Texts.

r(54t. Zech. xii. 10. .And 1 will pour

JAN. 6. This day a private faft upon the houfe of David, and upon the

being obferved, the I^rd gave inhabitants of Jernfalcm, the fpirit of

fomc that exercifed, the very fpirit grace and of [up plications.

and power of prayer, to the ravilh Kom.\\n. t6. Likcwife the Spirit alfo ing of hearers : Surely it was the Spirit fpake in t!)em, Cinifi maiiifell-ing hispreftnce inthofevery inlarge-jucnts. To hi.D only be the glory.

Difpofttions, &c.

Jer. xxix. 11, 13. Then (hall ye

call upon me.and ye llialigoand pray

unto me, and I will hearken unto

you ; and ye fliall leek me, and find

^ ^ , me, when ye (hall Icarch for me with

helpeth our infirmities, it niakelh inter:'.- all your heart.

cef/ion for us ivith groanings ivhich Jer. xxxi. 9. They (hall come

cjinnot tc littered, vvith weeping, and with lupplicati'

ons will 1 lead them.

§.5. The Temptations of the "world enfnaring^ of Sin prevailing, of Satan cheating.

Texts t, 14. Vanity of vanities.

Experienus

164 7 Ecclcf i

MARCH 17. Ones heart was faith the Preacher, vanity of vanities, overpowered, and exceeding- all is vanity. Behold, all is vanity and ly troubled with the cares of this vexation of fpirit. life. 'Obafe world, how doft thou vex them that intermeddle with tlicc!

hifpoplions. See.

Luke xxi. 34. Take heed to your-felves. led at any time your hearts be overcharged with the cares of this life.

I John V. 4 This is the victory that overcometh the world.cven our faith.

Experiences. ' 1648. April 4. and 17. A poor creature in the night was fearfully troubled, in his dreams, with devils and torments, and Satan's power over his foul; he apprehended llrongly that Satan was with him, and very bufie to eiifnare him, wljich at his very firft awaking (Iruck him with trembling and horror of heart.

Texts.

1 Cor. ii. II. JVeare not ignorant of his devices.

Eph. vi. 11. Of the luiles eflhe devil.

Rev. ii. 24. Of the depths of So' tan.

I Thef. iji. 5. By fame means the tempter hath tempted you.

I Pet. V. 8. 2'our advcrfary the devil, as a roaring !wn,'walketh about, feek-ing-whom to devour.

Difpofttions, &c. Eph. vi. II- Put on the whole ar* moui of God, that ye may be able to (^and againll the wiles of the devil. Ja. iv. 7 Refift the devil, ire. xPe. v. p. Whom rtfirt, &c. x Pe. ii. jv. The Lord knoweth how to deliver the godly out of temptations. Eph. vi. iC. Above all, take the (hield of faith, wherewith ye (hall be able to quench all the fiery darts of the wicked.

§. 6. Vi^Jories of the WorldyLufis, Temptations, Corruptions, Satan,

Experiences, Texts. Difpofi lions. Sec.

1(547. Eccl. ii. 14.andiii.21. and V. 19 PW/.iv.ii. 1 have learned in what-

MARCHxy. A poor foul being There is,t'.thinghelter, than that a man'•foeytr ibte I am, therewith to be mightily enfnared with the fi^ould rejoice in his own-works for that world, and finding by experience its is his portion : Every tnan alfo to whom

God hath given riches, and wealth, and hath giirn him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God,

Vanity and vexation, he refolved a-j>ain(l it ; defiring thenceforth piouf-Jy to make his foul to rejoice in God's blcfTings and his own labours, and to give himfelf to the L.ord wholly for the remainder of his days; This dcfirc he makes at the I'cct of Cluift.

content.

I T('«. vi. 17, 18. Charge them that are richnn this world, that they be not high-minded nor tru(\ in uncertain riches, but in the living God : that they be rich in good works,ready to diftribute.

1 Tim. vi. 8. And having food and raiment, let us be therewith content,

E.xpcri'

EXTERIENCES.

Experttnces. 1648.

MARCH 6. This night in his fleep a troubled foul was by Satan tempted to fin. but the Lord Hood by him, put prayers into him tho' afleep, whereby he overcame the temptation ; then awaking, he deeply apprehended Satan's approach and bufic temptations: it ftruck him into fears, but praifing God for his afTift-ance he received boldnefs, and then flept again.

§• 7. Experiences.

KS48.

MARCH r. This day one mufmg on God's providences, he occafionally took up a book, and read in it, ' That the recording of providences is not the leaft portion of God's praife, of our duty, of pofterity's patrimony.'

Texts, a Cor. xii. 7, 8, 9. There -was given to me a thorn in the fiejh: for this thing I bcj'ought the Lord thrice that it might depart from vie ; and he faiduntome, my grace is ftifficient for thee,for7nyJire)igthis madeperfe^ in ■weaknefst

197

Difpojitms, &c.

I Corinthicms KV 57. But thanks be to God, whogiveth us the vidlory through our Lord Jcfus Chrift.

X Corinthians xii. 9. Mofl gladly therefore will 1 rather glory in my infirmities, that the power of Chrift may reft upon me.

Jafnes iv. 5, 6. The fpirit that dwelleth in us lufteth to envy : but he giveth more grace.

Obfervations of God's Providences.

Texts.

Jrb V. 17. Lo this me havefearch-ed, fo it is. hear thou it, and know it for thy goad.

Job xhi. s. 1 have heard of thee by the hearing of the ear, but now mine eye fieth thee, ^

Difpofiticns, 8zc. Pfalm xxxiv. 8, 9. O tafte and fee that the Lord is good ; blefled is the man that trufteth in him : fear the Lord, ye his faiVits. Pfal. xlviii. 8, 9. As we have heard, fo have we (een in the city of our Lord : we have thought of thy loving-kindnefs, O God.

§. 8. The Breathings of the Spirit in others and my own Soul.

Experiences 1648.

MAT 7. This day one felt many fweetiraprefllons of God's Spirit in his heart, fometimes melting, & Sometimes chearing his foul in the publick ordinances of the word and facranients : this could not but be the breathings of Chrift,

§. 9. The

Experiences. 1648.

J17 L r I. or thereabouts, one gave me a relation of her fad dcler-tion thus : That one night as (he fat by the fire, flie thought (he faw tie ground open, and a gulf of fire appearing; whereupon (he cried, lam damned, 1 am damned: If at any time, (he faw any fire, fhe fuppofed that the muftgointoit, & that the devils would fetch her into it. Once wringing her hands, (he cried out, O what was I born into tliis world for ? One ftanding by, anfwered, to glorify God;to whom fhe replicd.you fay true, for God (hall be glorified in my damnation : if any offered to pray,or read; flic ufually cried out.it was too late to pray

Texts.

Cant. i. 5. I am come into my gar' den, my fijier, my fpoufe, I have gathered my myrrhe with my fpice ; I have eaten w;v honey-comb with my honey, I have drunken my wine with my milk.

Withdraivifjgs of Chrijl from

Texts.

Job xiii. »4, a(S. Wherefore hide]} thou thy face, and holdejt me for thy enemy ? Thou writeji bitter things a-gainj} vie.

Pfalm Jxxxviii. 14, 15, kJ, 18. Lord, why cafiefl thou off my foul ? Why hidefl thou thy face from me? I am

affliBed^ and ready to die; while

J fuffer thy terrors, I am diJlraBed, thy fierce wrath goeth over me, thy terrors have cut me off. Lover and friend hajl thou put far from jne, and mine acquaintance into darknefs.

Prov. xviii. 14. The fpirit of a man will fufiain his infirmity ; but a ■wounded fpirit who can bear F

Uaiah

Difpofitions, Sec. Pfahn IxK-KiK. 15. BlefTcd is the people that know the joyful found ~ they fhall walk, O Lord, in the light of thy countenance.

Cant, V. I. Eat, O friends, drink, yea drink abundantly, O beloved.

the SouL

Difpofitions, Sec. Pfalm Ixxvii. s, <S. 7. lo. I have conlidered the days of old, th« years of ancient times : I call to remembrance my fbng in the night; I commune with my own heart, anJ m}' fpirit made diligent fearch. Will the Lord caft off for ever, and will he be favourable no more* And I faid. This is my infirmity,

Jfai'ah I. 10. Who is among you that feareth the Lord, that obeyeth the voice of bis fervant, that walk-eth in darknefs and hath no light ? Let him tnift in the name of the Lord, and ftay upon his God.

ft Cerihthians xii, 8, y, For tin's tiling;

EXPERIENCES.

Expcnencii. pray for licr, and t'ley (houlJ not read that p'.iic word of God by her, for it b.-longcd fiot to her. At laft God appeared, & Ihe felt marvelous comforts.

§. 10

ExpertcMCCS.

OCTOBER 14. One tliat t )ok notice of the flipperi-ntfs of his heart in the very aft of performance : ' Sometimes it nilly ftejls away after idle and windiing imaginaciAis : Sometimes it lets in vain thoughts of I'raife, Vain-glory, &c. Sometimes It raifcth up many good and holy motions, meditations, defires and SfTecflions, which yet are nothing to the prefent performance ; and therefore come not from the Spirit of grace, but from Satan.' O cheating, cozening heart 1

Texts. Difpofitms,S(c.

Ifuiah liv. 6. Jn a little rvrath thing I befought the Lord thrice, J hid my face from thee for a mo- that it might depart from me ; mtnt, ^c. and he (aid unto me, My "race is

fufiicient for ihec.

. Deceits of Heart-beguiling.

Texts,

Jer. xvii. 9. The heart is (deceitful dove all things, and defperately -wicked, ivho can know it ?

Rom.vii. zi, ii, 13 I find then a law, that -when I would do good, evil is prefent with me : for I delight in tiK law of God after the inward man; but J fee another law in my niemters, "warring ogainfl the law of my mind, md bringing r)ie into captivity to the law of fin, which is in my members.

Difpoftions, &c.

Gen. XV. 11. And when the fowls came down upon the carcafcs, A-braham drove them away.

Mat. xxvi. 41. Watch and pray, that ye enter not into temptation : the fpirit indeed is willing, but the flelh is weak.

Rom. vii. 14, as- O wretched man that I am, who fhall deliver me from the body of this death ? t thank God through Jelus Chrift our Lord: So then, with my mind I myfclf fcrve the law of God, but with my flcfh the law of fin.

I Pet. iv. 7. Be ye therefore (b» ber, and watch unto prayer.

J had gathered more Experiences ; but that all Offence^ though bvt taken^ may be removed, let'thefefuffice.

CHAP. VIL SECT. I.

Of the Nature of EVIDENCES.

THE fcrlptures fet out the ways of dif-covering things fpiritual by fight and by taftc : by talle, experience is meant; and by fight, faith and aflurance of faith is intended : Peter fpeaks of ta/ling that ihe Lord is gracious, 1 Pet. ii. 3. and Mo-fes by faith faw him who is invifblcy Heb. Xi. 27. David joins both together, 0 tajle and fee that the Lord is good: bleffld is the man that irujleth in him, Pfal. xxxiv. 8. AV^e have done with tafting ; the next is feeing, which I call afTurance, or evidence : would we know what thcfe evidences are ? I look on them as ' inherent and habitual obfervations of the Spirit's agings in the foul j' of which the beloved

apoflle fpeaks fo often. Hereby ive knoiu that we know him, if we keep his command-7nents. IVe know that we have paffed from death unto life, becaufe we love the brethren : by this we know that we love the children of Cod, when we love God and keep his commandments. Thcfe things have I written unto you that believe on the name of the Son of Cod, that ye may know that ye have eternal life, i John ii. 3. and iii. 14. and V. 2. 13. And the apoltle Paul, Now we have received, not the fpirit of the world, but the Spirit which is of God, that ive might know the things that arc freely given to us of Cod, i Cor. ii. i2.

SECT.

EVIDENCES,

199

SECT. II.

Of the gathering of Evidences.

NOW for the Evidences, it is our duty I. To gather them. 2. To keep them. 3. To improve them.

For the gathering of them, obferve we I. A right leafon. 2. The right way.

I. Seafons muft be obferved ; for when thick mifts furround us, and black clouds eover us, we cannot fo well judge either of our felves, or of our own concernments : David in defertion refufeth to be comforted, Pfal. Ixxvii. he fpilt all the cordials and phyfic that was brought him, he was not only void of comfort, but refufed it: • What ? bring me promifes' (will a foul then fay) ' you may as well carry them to one in hell \ What ? are thefe the evidences of God's love ? I fee no fuch Lhing, here's nothing but fcruples, and doubts, and flaws:' O how apt is fuch an one at fuch a time, to forfake his own mercy, Jon. ii. 8. to take Satan's part, to plead againft his own title, his own interefi:, in tije befl: things he can have interefi in. Now therefore, if we will draw a book of evidences, it is good to obferve times and fuch precious opportunitiesof comforts and refrefli-ings as God vouchfafeth upon us.

2. The right way mufl: be obferved, and that confifls in eying, i. The precious promifes of Ghrift. 2. The inward graces unto which thofe promifes are made. 3. The truth of thofe graces written in our hearts. 4, The teftimony of the ' Spirit, witnelung with our fpirits, that we are the children of God.'

I. We muft eye the precious promifes, and yet not fo as we muil clofe with them, or reft on them alone, without feeking for, or clofing with Chrift in thofe promifes ; the promife is but [as] the cafket, and Chrift [as] the jewel in it; the promife is but [as] the field, and Chrift [as] the pearl hid in it, and to be chiefly look'd at; the promifes are the means by which we are

affured, not the things on which we are to reft : it were folly for a man to think he hath an intereft in an heirefs' lands, be-caufe by forae means or other he hath got the writings of her eftate into his hands; all know that the intereft of her lands goes with her perfon, and with relation of marriage to her, otherwife, without a title to herfelf, all the writings may be juftly fetched out of his hands again : fo it is with the promifes, they hang all upon Chrift, and without him, there is no intereft to be had in them.

2. AV'e mufl eye the inward graces ta which the promifes are made, not that we muft be too much carried away with the figns of Chrift in our hearts, and not after Chrift himfelf; as pleafures that are lawful in themfelves, may be unlawfully ufed, when our thoughts and intentions are too long, or too frequent, or too vehement in them ; fo as to deaden the heart either to the prefent delighting in God, or purfuing after him with the joint ftrength of ourfo^Is, as our only chiefeft good ; fo an immoderate recourfe unto figns, barely confidered as fuch, is as unwarrantable, when thereby we are diverted, and taken off from a more conftant a<5\ual exercife of daily thoughts of faith towards Chrift immediately, as he is fet forth to be our righteouf-nefs; and yet the minds of many are fo wholly taken up with their own hearts, that, as thePfalmift fays of God, Chrift is fcarce in all their thoughts: let thefe confider, what difhonour this will be to Chrift, that his train and favourites, our graces, fiiould have a fuller court, and more frequent attendance from our hearts than himfelf, who is the King of glory : now to recitfy this error, the way is not wholly to rejedt all ufes of fuch evidences, but to order them rightly; as thus,

I. Let not the ufe of graces go before,, but follow after an addreis of faiih firlt renewed, and ads of faith firft put forth upon Chrift hipifelf. Thus whenfoever we

wouid

EXTERIENCES.

200

would go down Into our own hearts, and take a view of our graces, let us be fure firft to,look wholly out of ourfelves unto Chrift, as our juAification, and to clofe with him immediately, as if we had no pre-fent or by-paft grace to evidence our being in him ; and if then, whiles faith is thus immediately clafping about Chrift, we find either prefent or by-paft graces coming in, as handmaids, to attend and witnefs to the truth of this adherence unto Chrift, this will derogate nothing from Chrift's honour, or the d^flrine of free-grace.

2. ' Let us in the clofure of all, begin afrefh to aft faith upon Chrift immediately, with a redoubled ftrength.' As faith fliould give a leading to the ufe of graces, fo the fight of our graces fhould be as a back-door to let faith in again, to converfe with Chrift : even as at the facrament, the elements of bread and wine, are but outward figns to bring Chrift and the heart together, and then faith lets the outward elements go, and clofeth and treats immediately with Chrift : fo grace is an inward fign, and whiles men make ufe of it, only as of a bare fign to let them come into Chrift, and their rejoicing is not in it originally, but in Chrift ; their confidence is not upon it, but upon Chrift : there is no danger at all in making fuch ufe of figns; for thus we make our graces fubordinate and fub-fcrvient to faith, whilft it makes Chrift its j^/pha ajid Omega, the beginning and the end of all. I know it is ftrongly objected againft Chriftians, That many forget, and feldom ufe an intire, immediate clofe with Chrift, whiift in the mean time the ftream of their moft conftant thoughts and deep-

eft intentions, are ever running upon their graces, and the gracious workings thereof in duties towards Chrift; others on the contrary run all on Chrift, dcfpifing the graces of the Spirit, becaufe, fay they, ChrijHs all in all to the/n: fo that if we alk fuch, Have you any grace, change of heart ? ^c. ' Tufh, what do you tell them of repentance, ho-linefs, i;c. they have Chrift, and that is fufficient; they have the fubftance, and what ftiall they now do with ftiadows of ordinances, duties, graces? they have all in Chrift, what fliould they look for evidences, from any graces inherent in them-felves ?' O let thofe mourn over themfelves, that have with much affeftion been feeking after Chrift's benefits, peace of confcience, holinefs of heart and life, but have not fought firft and laft to embrace, and have the perfon of the Lord Jefus Chrift himfclf: and let fuch tremble, who in advancing Chrift himfelf, and free-grace, will needs abolidi and defpife thofe heavenly graces which fiow from him unto all the eledl * : The law of Cod is written on the heart ofChriPy Heb. X. 7. with Pfal. xl. 8. And if ever he wraps us up in the covenant of grace. He will "write his law on our hearts aljOy Heb. viii. 10. The right way for both, is to order their evidences aright; and by this courfe graces will have their due, and the life of faith will ftill be aftually maintained and kept upon wing, in its full ufe and exercife towards Chrift alone for juftification.

^teji. * Why would not fome men have grace or fanftification an evidence :'

j'ln/w. In fome it aiifeih from their lufts, which they have a mind to live quietly in.

• Siicli as truth, jtiftkf, chaiity. tempcrana, liumility, and the l.kc.—TholL pcrlJins, who thuik meanly, or fpcak cor.tcmptibly of tlicfe txccllfnt virtuts, oiij>|it to remember, that the pradicc of them is folcnirly required by our .Saviour: that they are Urongly recomuitnJeJ by his eximple : that they are made by Chrilt hiniklf, as the only tell of our love to him, and tounteo not only as the bri^lUcft ornament of our nature, but as the chief glory cf God iiimfelf; and thcief'ore they ought to confider, that n > f .undiitfa in the faith, no foiemnity of wor-fnip, no cxttir.al obfcvvaiices, no fljilies of dc^•oti')n, nu pretended in.vard m;niifeftations, no zc;il lio* wartn foe-vcr for fublkk matters, can ever compcnl'atc for the want of thcfc ilTcntial ingredients of the f^Mritual lite.

dcfirous

EV I D E

defirous to keep their peace, and yet unwilling to forfake their lulls ; and hence they exclude this witnefs of water or fanc-tification, to teftifie in the court of con-fcience; in others, I think, it doth not arifc from want of grace ; but becaufe the Spirit of grace and (anflification runs very low in them ; it can fpeak little, and that little very darkly and obfcurely for them, therefore they have no great mind that it Ihould be brought in as any witnefs for them; others I think may have much grace, yet for a time they caft it by as an evidence unto them, becaufe they have experience how difficult and troublefome it is to find this evidence, and when 'tis found, how troublefome to read it, and keep it fair, and thereby to have con-ftant peace and quietnefs : and hence a-rife thofe fpeeches, ' Why do you look to your fanflification ? It is a blotted evidence, you may have it to-day, and lofe it to-morrow, and then where is your peace?' Thefemen, becaufe they feel not that meafure of fanctification they would, do therefore vilific and deny that they have; becaufe ihey feel a law of Jin hi their members, leadtJig them aivay captive, therefore they will not take notice of the law of their minds, whereby that inner man delights in the law of God, and mourns bitterly under the body of death, by which they might fee with Paul, that there is no condemnation to fuch, Rom. viii. i. But I fhall propofc one thing to confcience : Suppofethou wert now lying on thy deathbed, comforting thyfclf in thy ele£led and juftified eftate; fuppofe the Spirit of God flioxild now grapple with thy con(cience,and tell thee, Ij thou art jujlified, then art thou fanctified, 2 Thcff. ii. 13, Is it thus with thee? What wilt thou anfwer? If thou layell,' Thou art not fan^ified,' the word and Spirit will bear witnefs againfl thee, and fay, * 1 hou art not then juflified :' If thou fayeft, ' Thou knoweft not, thou lookeft not to fanftilication, or the fiuits

N C E S.

of the Spirit;' they will

then canft thou know

ele<51ed or juflified ?' For it is a

2or

reply, ' How

or fay thou srt

truth as

clear as the fun, * None are juflified, but they are fanftified, and if they are not fanflified, they are not juflified :' O blefs God for any little meafure of fan<ftificati-on, fo it be in fincerity; do^not fcorn or fecrctly defpife this Spirit of grace, knowing that without it thou (halt peridi, but if thou hafl it, thou hail an evidence of thy part in Chrifl ; furely grace is * the image of Chrifl flamped upon the foul,' and they who reflefting upon their fouls, fee the image of Chrifl there, may be fure that Chrifl is theirs; Chrifl hath given all himfelf to thofe, to whom he hath given this part of himfelf. Upon the view of thy ^evidences, fay, ' All thofe great and heavenly things could not be in my foul, were not Chrifl and his Spirit there; this rich and glorious furniture could not be in my foul, were not the king of glory there; the flowers of this gnrden would not fraell fo fweetly, did not the wind blow upon them.'

3. We mufl eye the truth of thofe graces thus written in our hearts; there is a great deal of counterfeit grace in the world ; a true Chriflian can have nothing, as difcern-able to others, but an hypocrite may have and do for the outward lemblance as much as he ; it is good therefore to try the truth of our graces, and herein the rife, manner and end of our motions carry much ma-nifeflation in them. But of this more largely in the duties of Self-examination, and Receiving of the Lord's fupper.

Only in this place, I think it mofl fui-table to add a little further concerning this truth of graces, as (f.) 1 here is, and may be truth of grace, though not perfecSlion of grace ; and hence it is that we may have infallible affurance; but for any perfeft certainty in degree, it cannot be attained in this life. One [viz. Dr. Crifp] arguing againfl univerfal obedience as an evidence.

Dd

be-

becaufe no man could perform it, or if it fhould be limited to purpofe of heart, yet none hath fuch a conftant piirpofe, becaufe of many corrupt fuggeftions and con-cuffions within, by lufts; herein he fliew-eth his error; for we look not for perfection of grace, but only for truth ; the Icaft grace difcovered in the foul that is fincere and upright, tho' it be not grace to fatisfie the defire of a Ghriftian, yet it ought to be a fure evidence to confirm his judgment of his intereft in Ch^jft. It is obferved that ma-

' ny c.f God's children may make fad wounds for themfelves, in not diftinguilhing be-

- tween the truth and elfcnce of grace, and the degree of grace; wheteas the fcripture makes them blelled that hunger and thir/}, yea it doth often defcribe the godly by their defires, andfeeking of his face ; now this error is the more faflned upon them.becaufe when they read in books of the nature and property of any grace, they are not able to find it in fuch a vigorous and powerful manner in themfelves; whereas they ought to know it is one thing to fpeak of grace in idea, in fc, ' in its own nature and definition', another thing to fpeak of it as infuhjedoy * as the fubje6l partakes of it;' for foit is much debilitated. We do not argue afiurance, from perfeiftion of grace, from a full and perfe6t obedience unto God's law, but only from the truth and Uncerity of grace, with many defe<^s that are wallied away by Chrift's blood. (2.) The fcriptiue attributes bleffednefs and fal-vation to feveral graces; and we cannot deny, but that all the graces to which thofe promifesare annexed are good and proper evidences : thus fometimes fear of God, fometimcs poverty of fpirit, fometimes hungering and thirfiing after righteouf-ne/s, fometimes Repentance, fometimes Love, fometimesPatience, fometimes Faith, is a fign or evidence. And if a godly man can find any one of thcfe, or the like in bimfelf in truth or finccrity, he may conclude of his falvation and juAificatioji^

NC E S.

though he cannot fee all thefe in himfelf; and many times the people of God perceive one evidence in themfelves, when they cannot fee another ; in this cafe fup-pofe doubts and temptations arife about the truth of this or that evidence, yet 1 may argue from that which is more known to that which is lefs known; I may proceed from thofe that are more eafy to thofe that are more difficult: if I can but fay, here is one evidence in truth or finceri-ty, I may afiliredly gather all the reft are there, becaufe of the harmony and connexion of graces. (3.) As faith is the root of all other graces, and fo in fome fenfe more hidden than they arc, as the root of the tree is more hidden in the earth, than the body of the branches, yet if we confider faith as an inward grace planted in our hearts, as well as any other fan(ftifying grace which fprings therefrom ; and as the condition of the covenant exprefl'ed directly in the conditional promifes, all other graces being only brought in, as accompanying faith, and flowing from faith, faith Ihewing itfeif by them ; in thefe refpefts there cannot be a moredireft, certain, and infallible evidence than faith. This is fo fure a way of trial, that the apoftle himfelf directs us thereunto, Prove yourfelves whether ye be in the faith, 2 Cor. xiii. 5. If we would know ourlelves to be fuch as are not adokimoi, to be * difallowed or rejected,' there is no better way to know it than by our faith : a weak believer inquiring how he may know that he (hall be faved, the apoflle anfwers his doubt, not by afcending or dcfcending hither or thither, but by looking 10 his faith, for if thou believcfi with thine heart in the Lord Jefus, thou JhaU be faved, Rom. x, 9.

ObjeSi. * But the efpecial aCt of faith is to look wholly out of our felves unto Chrift, as if we had no grace within us : and the reafon why fome mifiake evidences is, becaufe Chrift without us is no more looked upon.'

Anfw.

EVIDENCES,

20'

Anfw. The foul of man hath two kinds of a6ts or workings ; the former are diredl afts, fuch as go immediately to their ob-jedl; as when by faith I take Chrift, and adhere to him ; the latter are reflex a6ls, which are only in reafonabie fubjefts, and this is when a man doth perceive or difcern thofe dlreft afts in him, as when I perceive that I do thus adhere to Chrift: : now our evidence, certainty or aflurance is properly in this latter way, when we know that we believe, and therefore this afTurance is called by fome fhnfus fidei, * the feeling or perceiving of faith.'

Object, * But what is this reflex a6l but an human teftimony, which is fubjeft to falfe-hoods and delufions ? and how incongruous is that to witnefs the things of God V

Anfix). An human teftimony may be an introduftory preparation to believe that which is divine. 2. The feeling of faith is efficiently from the Spirit of God, and fo it is not a mere human fenfe or difcern-ing, but divine and infallible, even as faith is; in this refpeft we fear no delufion, for as the Spirit of God cannot externally witnefs any thing that is falfe, fo neither can it inwardly in the foul of a man perfuade that which is falfe.

Object. ' How is it then that the faints are ufually fo full of doubtings?'

Anfw. Becaufe there is nothing in us perfe£l in this life; in all our honey there is fome gall. Such an afllirance as excludes all doubting is only proper to the glorified : not but that God is able to give us perfeft grace^ and perfeft afliirance, but he may do what he pleafeth with his own, and accordingly he hath thought good in this life to exalt imputed righteoufnefs rather than inherent.

0bje6i. * To what purpofe then is aflTu-rance by the fenfe and evidence of imper-fea grace ? doth not this derogate from that relying ad of faith, and from the pro-mife of grace, as if they were not enough ?'

Anfw. No, in no wife; we prefer faith

Dd

of dependance and adherence, and belief in the promife, as a more noble and excellent way ; and yet the evidence of graces in us is not in vain; for it hath pleafed God to multiply thofe things which may confirm our faith. Thus, although every word of God hath immutable verity in it, yet he confirmed it alfo with an oath, after the manner of men, to end all thofe controverfies, which diffidence and diftruft may raife between God and us, Heb. vi. 6. And although God hath given us his promife, and nothing can be furer than that, yet he addeth fervants to feal and confirm his promife to us; fo although we do well, chiefly to depend and rely immediately on Chrift; yet there is great ufefulnefs of the reflex aft of faith, and of all other evidences. For, (4.) Wemufteye the teftimony of the Spirit, witnefling with our fpirit, that we are the children of God, Rom. viii. 16. As God hath fet up a frame of holinefs in every believer, fo he hath given unto us the earnefl of the Spirit^ 2 Cor. v. 5. The graces of the Spirit are a real earneft of the Spirit, yet they are not always an evidential earneft, therefore an earneft is often fuperadded to our graces.

There is a threefold work of the Spirit.

1. To convey and plant grace in the foul.

2. To aft and helpus toexercife the graces which are planted there. 3. Tofliine upon and enlighten thofe graces, or to give an earneft of thofe graces.

This laft work the Spirit fulfils two ways. 1. By arguments and inferences, which is a mediate work. 2. By pre-fence and influence, which is an immediate work.

Thefe the apoftle calls Witnefs-bearing,

1 John v. 8. the Spirit brings, in the witnefs of the water, and of the blood, which is his mediate work; but befides and a-bove thefe, he gives a diftinft witnefs of his own, which is his immediate work, and is, in a way of peculiarity and tran-fcendency, called, The witnefs of the Spi-

EVIDENCES,

rit: Concerning both, is that of the apo-/lle : We have received not thefpirit of the Ivor Id, hut the Spirit which is of God, that •we may know the things that are freely ^ivenus of God, i Cor. ii. I2. The things freely given us, may be received by us, and

yet the receit of them not known to us; furance of Faith.)

evidence, which is faith ; the fpirit within thee faith. Thy Jin is forgiven thee, and faith receiveth it, and fits down fatisfied ; now here is thy evidence, if thou haft only thefe two, thou haft thy portion, thou needeft no more. (Dr. CrispV y^f-

therefore the Spirit, for our further con folation,doth, as it were, put his hand and feal to our rcccits : whence he is faid, To Jealus up unto the day of redemption^ Eph. iv. 30. *

Queft. * But how may a man difcern between the teftimony of the Spirit, and the illufion of Satan V

Anfw. I anfwer, There is ever an harmony and fwcet accord between the inward and outward teftimony, between the Spirit of God and tlie word of God, and therefore we may difcern the teftimony of the Spirit by the word. Thus in the old teftament, all revelations were to be examined by the word, Deut. xiii. i. liaiah viii. 20. And in the new teftament our Saviour tells us. That//"*? Spirit (hall lead you into all truth, John xvi. 13. How'fo ? For hefhall not /peak of himfelf, but what he flmll hear, thatfhallhefpeak : And what is that which the Spirit heareth ? is it not that which is already contained in the fcriptures ?

Obje&. ' Nay then (fay fome) the credit of the voice of the Spirit muft depend upon the word, but this muft not be allow

Sol. I anfwer, i. In this way, what profane perfon is there in the world, who may not conclude for himfelf, if he will but force upon himfelf this perfuafion, • That the Spirit faith it, and I believe it :* 2. The revealing and receiving evidence, /. e. The word of the Spirit, and fubfcrip-tion of faith, do not lay the ground of perfect peace, except there come in alfb the evidence of inherent qualiHcations. For the better underftanding of this, ob-ferve, That the evidence of the Spirit is either mediate, when it enables the foul to frame a fyllogifm, wherein the Minor, /c. the diftate of the confcience fo far maketh to this evidence as our graces are witnefted to by the Spirit, i Cor. ii. 12. Or immediate, which is indeed without any fuch difcourfe of our confcience, and wherein our fpnit is merely pafTive or receptive ; it is an a<rt of irradiation or im-prelfion of God's love, or (as fome call it) a tranfcript of the decree of GoJ's ele<flion fet upon the confcience ; thefcripture calls this efpecially, a feal of the Spirit, which imports the mere pafTivenefs of the heart to it, as of the wax to the feal ; and this ev'i-

ed, that any thing ftiould be of fuch credit dence is folitary, without reference to in

as to give credit to the Spirit.' (Dr.CaispV Jffurance of faith.)

Sol. I anfwer, Why not ? the fcrip<-ture we know is already known and received as the word of God, and therefore what Cometh after it, muft needs borrow credit from it : indeed, the truth of what the Spirit fpeaketh doth not depend upon the ■word, yet the credit of it doth.

ObjeSl. * But there is no more evidences

herent graces; yet howfoever it excludes them not, nor comeih in till that mediate evidence precede, Eph. i. 13. Hence I infer, the mediate teftimony of the Spirit, that ordinarily concludes for hie 6" i7/^, 'for this or that man,'dothnot fpeak according to the word,but where a text of fcrip-turehath ^.quicunque ' a whofoever' for the proportion, and a work of the fanftifying Spirit for the alfumption ; as thus, the

(fay they) fave only the revealing evidence, fcripture ia\i\\,They that repent and believe, the Spirit of Chrift, and the receiving they that are kd by the Spirit of God,are

the

E VI D E N

the fbns o/Godt Mark i. 15. Rom. viii. 14. Hereupon the renewed and famfiified con-fcience faith, 'I do repent and believe, I am led by the Spirit: therefore I am the child of God.' Now this conclufion deduced, if afterwards the immediate teftimo-ny of the Spirit, manifefted by a heavenly impreffion and irradiation upon the foul, comes in with his atteftation to confirm it, we may not doubt either of this or the former teftimony, becaufe now they both fpeak according to the word and work of grace In the heart: the ground of all this is in the nature of this teftimony of the Spirit, which is rather an atteftation than a teftimony; a fecondary, not firft deponent : is not this rightly concluded (fo far as it implies the immediate tefiimony) fiom that of * Rom. viii. 16. The Spirit witnejjeth with our fpirit ? where we have two witnefles joining together their tefti-monies to aftert this truth, * that we are the fons of God ;' Two, I fay, viz * our fpirit,' and the ' Spirit of God :' the wit-nefs of our fpirit, *. e. of our renewed confcience, is the firft ; the Spirit of God is the fecond : his work is not Martureitty but Summartureifi, to witnefs together •with our/pirit i i.e. To confirm and ratify what that hath alferted ; fo that indeed the evidencing of this teftimony of the Spirit, is after the teftimony of our own confcience ; if this do not firft: fpeak and conclude, that other of the Spirit fpeaks not at all: now the teftimonyiJof the confcience is the conclufion of the pradlical fyllogifm, and the certainty of this conclufion depends xipon the verity of the afl\imption which jnentioneth the work of grace in the heart:

C E S. 205

fo then let it be the care of the chriftian, to make good the verity of the afifumption, that he may truly fay, ' I do repent, I do believe, I am led by the Spirit;' and this fhall not only afford him comfort by the conclufion, but alfo (when the immediate teftimony of the Spirit comes in with his atteftation to confirm it) it will affure him, that he is not mifled by the fuggeftion of Satan, but guided by the Spirit in this point of affurance : * Surely (will he fay) this is the Spirit of God, for now he fpeaks according to the word of God, and according to the work of his own grace within me.'

SECT. III.

0/ the keeping of Evidences.

IF in eying the promifes, and graces, and truth of thofe graces written in our hearts, the Spirit fhall come in, and iTiine upon our graces, either mediately by way of argument from fan£lification, or more immediately by way of prefence, then labour to keep our evidences clear and fair ; maintain that which we have gotten, and keep it as the beft treafure under heaven. Chriftians, we had need to preferve our e-vidences clear and bright, that they may be feen and read upon all occafions.

But how fhould we keep thus our evidences ?

i. Hearken to the word, and hearken to the Spirit, and hearken to our own con-fciences. "What fay all thefe to our fouls ? Ex. gr. The word faith thus, Whofoever loves the brethren, he is tranjlated from death to lifey i John iii. 14. now doth thy confcience tell thee, that * fo do I, in truth, and fincerity V Then here is the word and

* I know fome by our fpiiit, underOand the gift of regeneration, and that God's Spirit, by or in that gift which he benoweth on us, witncffeth with and to our fpirits. q. d. The Spirit of God bearcth witnefs unto us. with thcfe gifts and graces that are the fruit of the fame Spirit; fo that in tliis fenfe he fpeaks not immedi-attly. but mediately by and with our fpirits, being enlightened and fanrtificd. For my part I niail not contend ag.iinft this expofition ; and the rather, becaufe I grant that the teftimony which is by the effefls and fruits of God's Spirit, is the ordinary, fafe and lure way ; yet as I dare not dcnv the immediate telUmony^ fo neither dare I •xclude it out of hu text.

thy

EVIDENCES,

thy confclence for thee ; and doth the Spirit come in, and witnefswich thyconfcience that it is fo indeed ? then it is well with thy foul, thou keepeft thy evidences to pur-pofe.

2. Be daily renewing onr faith in Chrifl:, efpecially that a(ft of faith, by which our fouls knit, or tie themfelves to Chrifl: for falvation : caufe your fouls every day in folemn manner to a6l that part: put forth this primitive aft of faith in our fouls; the daily exercife of this will increafe and llrengthen the di\jjne habit of faith in the

, foul, and make the foul fenfible of every a6l of it. By frequent believing we fhall feel

. at our very hearts-root that we do believe, and fo ive fhall have thevjitnefs in our-felves that we are in ChriJ}, i John v. lo. we fhall knowingly carry in our hearts the counterpart of all the promifes.

3. Perform all thofe duties and exercifes of religion, which God hath ordained for this very purpofe: As, i. Reading the word, Thefe things write we unto you, that your

joy may be full, I Johni. 4. 2. Hearing the word; for therefore is theminiflry of Chrifl:, to give knowledge of falvation to his people by the remiffion of their fins, Luke i. 77. 3. The facraments; for they are ^/^<? feals of the righteoufnefs of faith, Rom. iv. II. 4. Prayer : Afk, and you fhall receive, that your joy may be full, John xvi, 24. To this purpofe is God's promife, I will bring my people to my holy mountain, and 7nake them joyful in my houfe of prayer, Ifa. Ivi. 7.

4. Maintain holinefs and purity of life. The effe£l of righteoufnefs is quietnefs, and afjurance for ever, Ifa. xxxii. 17. and to him that ordcreth his converfation aright,

^ will //hew the fahation of Cod, Pfal. 1. 23. The faints, while they keep their lincerity, enjoy affurance; for the Spirit of God, which is in them, fJ}eds abroad the love of God in their hearts, enabling them to cry^

Jhha father: and bear witnefs with their fpirits that they are the children of God, Ro. viii. 15, 16. But when they fall into wilful tranfgreflions, and grieve the Spirit of God, afl'urance is gone. This made David, after his foul fins to cry out fo vehemently. Make me to hear joy, and glad-tie fs. Re (lore me to the joy of thy falvati-on. O take heed of fpotting our evidences, of defiling our evidences by any finful acls.

5. Take heed of yielding to any bafe doubts or fears, or objeftions of Satan and our own hearts; deny not the work of grace in us, \t'\k. we grieve the Spirit of God: if any fliall yield fo flavifhly to the mifgivings of their own hearts, or to the temptations of Satan, that they (hall conclude againft themfelves, ' they have no faith, no love,' though all other Chrif. tiars can fee thefe in them, what difho-nour is it to God, and to the Spirit of Godr What, hath God written thy name in heaven ? and wilt thou attempt to raze it out; and to write thy name on the doors of hell? fy upon thefe injurious, if not blaf-phemous thoughts. What fliall a dark humour, a melancholy thought prevail on thy foul more than the word, and more than the teflimony of thy own confcience enlightened by the Spirit ? Take heed of this, as of a great pride in thy heart: what, to yield more to a flurdy, dark, unfubdu ed humour, than to evidence itfclf? O take heed ! O hearken not to what fear fays, or to what humour fays, or to what Satan fays, or to what the world fays ; but hearken to what the truth itlelf fays, and hearken to what confcience fays, when it is enlightened by the Spirit.asingood times, when we are at the beft; f Hearken to thefe, and fo get our hearts aud wills overpowered with the evidence, and yield and fub-jeft ourfelves unto it.

6. Keep the graces of the Spirit in con-

tin-

I Get aloic, aiij iiucllioii with thyfclf. bring thy heart to the bat of trial, force it to anfvvcr the interrogatoric-s

put

tinual exercife upon all occafions ; habits are not felt immediately, but by the free-nefs and facility of their a6ls; the fire that lieth flill in the flint, is neither ken nor felt; but when you fmite it and force it into aft, it is difcerned. Many queftion their evidences, they know not whether they have repentance, or faith, or love, or joy ; but if tliey were more in the acting of thefe, they would eafily know. Chriftians, draw forth an object for godly forrow, or faith, or love, or joy, and lay your hearts flat unto it, and take pains to provoke it unto fuitabie action. Sometimes grief for fin is in us, when we think there is none, it wants but flirring up by fome quickening word; the like we may fay of love, and of every grace : how can we doubt whether we love God in the very aft of loving ? or whether we believe in the very aft of believing ? If we be afl"ured whether this facred flame be kindled in our hearts, blow it up, get it into a flame, and then we fliall know : believe, till we feel that we believe ; and love, till we feel that we love ; for grace exercifed both brings and maintains certain comfort: It maybe with a Chriflian in his feelings, as with theworft man living, but he may thank his own negligence, his own diilnefs, his not ftirring up the graces of God's Spirit in him ; O therefore it is, that he hangs the wing [is difcouraged] upon every petty crofs, upon every petty occafion : labour to have an heart ready to exercife grace fuitabie to every condition, for then grace will refleft fweetly, then we fhall maintain and continue our comfort?. The foul that is befl furnKhed with grace, when it is not in a6lion, is like a lute well ftringed and tuned, which, while it lieth flill, doth make ncv more mufick

EVIDENCES. 207

than a common piece of wood ; but whea it is taken up, and handled by a fldlful la-tenift, the melody is moil: delightful.

SECT. IV.

0/ the improving of Evidences.

FO R improving of Evidences , wc mufl: endeavour to produce that fruit, that frame, that difpofition of heart which the Lord requires, direfts, and looks for in fuch a cafe; as, the admiring of God's unfearchable grace in Chrift; Jefus; a fo-ber, moderate and felf-denying ufe of our-evidence-comfbrts; a fiducial pleading of all the precious promifes of the gofpel ; a chearful bearing of crofl'es; a holy contempt of creature-comforts; a bold approaching to the throne of grace upon all ©ccafions; a valiant adventuring for ChrilT; longings for the appearing of the Lord Jefus; a confident contefl: with fin, a cou-ragious refifting of temptations: I may add, humility, love to God, fear of offending, zealous labours to advance Chrifl: in the power of grace, e^rc. all which are the fruits of legible evidences in true Chriflian hearts : and our evidences thus improved, then is the whole bufinefs chriflianly managed indeed. But of thefe in the next feftion.

SECT. V. Of the fanSiification of Evidences, in their feveral ufes.

THE fanftification of evidences is ms-nifefted (as we faid) by feveral dif-pofitions. To enlarge myfelf: No fooner is the foul fettled in its fcripture-perfuafi-ons, and Spirit-perfuafions, that God hath tranflated it unto Chrifl:, but immediately there follows,

I. A deep admiring of God's unfearchable grace in the Lord Jefus Chrifl : * hath

put to it; fct thcconaions of tlie pofpfl. and qualifications of the (iints on one fide; and thy performance of thafe cond.nons and the (jualificatiofls of thy foui en ;hc ether fide, and then jndgc how near they rtfcmblc. 3,ul:r i Lvctlafimi Reft, "" * ■'

the

the LorJ afTured me that I am his ? O my foul, (land amazed at this cndlefs, bound-lefs love of the Lord ; it is of his grace that ever I did bethink myfelf of the danger of my finful courfe I was formerly in ; it is of mere grace that the Lord Chrift died for my fins, and rofe again for my juflifi-cation ; it is of his fpecial grace, that the Spirit of Chrift (hould thus whifper to my fpirit, * Thy fins are forgiven thee.' O the bountifulnefs and love of God to man ! O I am fwallow^d up in this depth ! It is a myftery which may aftonifli angel?, an orient pearl which out-fliines all the fparkling jewels of the whole creation.' "When the Jews heard of the proclamation of king Cyrus, by which they were fet free fiom their long and tedious captivity, they were rapt with joy, they were like to men that rather dreamed, Pfal. cxxvi. i. than pofielfed the things that their fouls longed after : how much more will aflurance that we are fet free from the perpetual bondage of fin, and rcftored to the everlafiing freedom of righteoufnefs and life, make us wonder at the infinite wifdom, and un-fpeakable goodnefs of our heavenly father ? The faints confidering the goodnefs of God towards man in his creation, brake forth into holy admiration, Lord, ivhat is man, that thou art mindful of him ? Pfal. viii. 4, 5. The prophet calling to mind long after, •what God had done for his foul, cannot pafs it over without fervent praife, What /hall I render unto the Lord, Jor all his be-nefta towards me? Pfal. cxvi. 12. How much more ought and will that man that is allured of Gtid's favour and love towards him, for ever admire the mighty power, un-fpeakablc goodnefs and rich mercy of God, who hath delivered him from the pit of hell, from the power of Satan, from the curfe of the law, and from the waiting for of all the wicked devils and damned fpirits, and withal, ' hath tranflated him into the kingdom of his dearcft Son ?' O needs mull

iV C E S.

his heart be inflamed with love, and enlarged in praifes ?

2. A fober, moderate and felf-denying ufe of evidence-comforts; I fpeak not herein againft- the frequent a<5\ings of graces, or againft the fimply looking on them, or comforting ourfelves in them, efpecially under fad hours; but againft the exceffive, over-flowing, over-loving way of evidence-comforts, againft the abufes thereof: which may be in thefe particulars ; as, i. When we pore more frequently upon the comfoi is of our own gracious aftings than upon Jefus Chrift and his death; when we live too much upon the fight of a new-created birth in ourfelves, and the image of the fecond Adam, though indeed we have Chrift him-felf to live on. 2. When we wonder fo much at what is done in ourfelves by the grace of Chrift, that we begin to make a mixture of felf therewith, ' and immediately we fit down and write of ourfelves, an-hundred inftead of fifty.' 3. AVhen we think graces and comforts fb rooted in ourfelves, that we negle<^ God and Chrift for the upholding, encreafe and exercife of them. 4. AVhen we reft upon, and too much confide in the power of inherent grace, former revelations, and witnefi>es of God's Spirit, which are all but creatures, a£ls of God upon us, and in us; and therefore in doing thus, we make an idol of Inherent grace, and put that truft in it, which we Ihould repofe in the Lord alone; and fo, as ihe Lord Ipeaketh, IVe go a -whoring after our own heart, Num. xv. ^g. Now all ihefe flow from the corruption of our nature, and not from the nature of aifurance ; the product of true evidences, is a praifing of God for them, and a comforting ourfelves in them, as in the fruit of his eternal and imchangeablclove: Our rtjjicing is this, even the tejlimony of our con/cience, that in Jimplicity and godly fin-cerity, we have had our ccnvtrjaiion in the world, I Cor. i. 12. but not a making of them the only or chief grounds of our

hope

EVID

hope and comforts, for God in this cafe may leave us to ourfelves, That no fiefh (hoiild rejoice in his prefencCy i Cor. i. 19.

3. A fiducial pleading of all the precious promifes of the gofpel: ' And hath the Lord indeed given me a kifs of his mouth, a fure fign of his love ? Why then, O my foul, arife, and lay hold on all the promifes, which God of his mercy in Chrift doth offer in the gofpel: be not difmayed by reafon of thy unworthinefs, for the promife is of grace freely offered, and freely given, to them that be moft unworthy in their own eyes: thou art unworthy of the leaftcrum of mercy, but of the riches of his grace God hath given thee the promifes of higheft advancement, if thou wilt but embrace them. / -will be a father unto you., and ye Jhall be my fons and daughters, faith the Lord Almighty. 2 Cor. vi,i8. And it Jloall b^ in the place where it was faid unto them, Te are not my people, that there they jhall be called. The children of the living God, Rom. ix. 26. He that overcome th Jhall inherit all things, and I will be his God, and he Jhall be fny Jon, Rev. xxi. 7. Surely, Lord, I will lay hold on thefe promifes, I will yet draw nigher to thee, and put my trufl: in thy mercy ; I will henceforth flee to the throne of grace, to get my title made furer and furer to my confcience. 0 Lord, I believe, help thou my unbelief.' Thus the foul pleads with God, and God is well-pleafed with fuch pleadings ; the foul is aflured of falvaiion, and yet prayeth in the midft of afTurance, *Who am I,Lord,that thou (houldeft make fuch ample and i\et promifes unto thy poor fervant ? Of thy free mercy, and according to thine own heart hafl thou fpo-ken all thefe great things, to make thy fervant know them ;' and now, 0 Lord God, e-Jtablifh, I befeech thee, the word that thou hajljpoken concerning thyjervant, 2 Sam. vii. 25.'

4. A cheerful bearing of croffes: hence Paul eyeing that objeft of affurance, that

ENCES. 209

weight of glory, he counts all his af-fiicfions light and momentary, 2 Cor. iv. ly. he fung in the dungeon, and reckoned it a fpecial favour to be a fufferer for Chrift ; the fire of divine love fo inflames Chriftians in this condition, that much water of perfecution cannot quench it; yea, fuch is the nature of this fire, that it feeds on thofe waters, and grows more fervent by that which would quench it : no wonder ; it is but a light affliction, but it cauf-eth unto us, a more excellent and eternal weight of glory ; and part of this glory, the Chriftian now receiveth afore-hand,, as earneft of the whole: this makes him. to rejoice (even in the midft of croffes and loffes) with a joy unfpeakable and glorious : and hence it is that a Chriftian de-ipifeth the fufferings for the joys, yea, the fufFerings are fo overcome by the joy?, that the fufferings do not turn his joys into fad-nefs, but his affurance turns the fadnefs of his fufferings into joys, for he rejoiceth in his fufferings, Phil. ii. J 7.

5. An holy contempt of creature comforts : this is another fruit of affurance, it will make a man endeavour to rid himfelf from fuch feculent matters here, to contemn them, to trample them under his feet, and out of the greatnefs and goodnefs of his fpirit, ambitioufly to long after the prefence of the Lamb. Do I fpeak or write to the denizens of heaven .' ' Tell me then, you that carry the evidences of heaven in your hands and hearts, is it not thus with you ? Hath not God wrought your hearts to this frame and divine difpofition V if not, he will do it firft or laft; for citizens of heaven fet not much by the beft things on earth, when they are themfelves, and afl like their Saviour. It was a good fpeech of an emperor, whatfoever he himfelf was, * You (faid he) gaze on my purple robes, . and golden crown, but did you know what. cares are under them, you would not take them up from the ground for them;' but fuppofe there had been no cares, but plea^i Ec fure

E VID ENC E S.

210

fure in them, yet Mofes when he had this afliu-ance of faith, He refufsd to be called the [on of Pharaoh's daughtery choojing rather to fuffer a{Jiit}io>i loith the people of Cod, than to enjoy the pie a fur es of Jin for afeajon ; efieeming the reproach of Chrif} greater riches than the treafures of Egypt; for he had rtfpe£l unto the recompence of the reivardy Heb. xl. 25, 16.

6. A bold approaching unto the throne of grace upon all occaiions: becaufe we are alfured, therefore we beg any thing of God with greater afSance: ' Prayer is no-'thing elfebut the ftream and river of faith, and an iffue of the defire of that which we ■joyfully believe.' Our Saviour knew that kis fheep Jhould never perifh, and yet he prayeth, Holy Father, keep them in thy . name^ John xvii. 28. and xix. 11. Paul knew aflTuredly, that the L'-.rd would deliver him from every evilruork, yet with-^ out ceafing he prayeth to be delivered from evil, 2 Tim. iv. 18. AlTurance adds fer-veiicy to prayer ; the firmer our faith, the more free is our accefs with boldncfs and confidence to the throne of grace, the more fervently and boldly can we pray, Jbba, Father : afRirance hearkcneth what the Lord fpeaketh, and fpeaketh back again in fervent groans and defires; it hath the promife of God, and therefore is bold to pray, and will not keep filence, 2 Sam. vii. 27. Thou, 0 Lord of ho/is, God of Jfrael, hafi revealed to thy fervant, faying, I will hitild thee an houfe, therefore hath thyfer-vant found in his heart to pray this prayer 7iiito thee : nay, aflurance puts on the foul rg a(k any thing it wants; thefe be the times when the Spirit raoveth the waters, therefore, * Now, faith afiurance, cart in your petition, and whatfoever grief it hath in it, you (laall be cured of it.' Now the king holds out his goljen fcepter, ' And therefore, faith a.Turance, let the queen come in boldly with her requeft, though it be for a kingdom ;' yea, this king hkcs it beft, if frji we feek a kingdom, and the

righteoufnefs infeparahly annexed to it, for then we Jhall have all other things with it, Matth. vi. 33.

7. A valiant adventuring for Chrifi. Is a man aflTured of God's love in Chrift ? fuch a one fears not any troubles, he knows all comes thro' his Father's hands, and that man and devil cannot do what they would, and therefore he goes on comfortably ' to day, to morrow,and to the end ;' he is like one of David's worthies, or like David him-felf, that having got experience, fears nothing ; he walks up and down the world like a giant, higher by head and rtioulders than moft men, he holds in his hand a ftrong (hield that the devil himfclf cannot pierce, but it quencheth his fiery darts : he gets a vi(flory againft the world by his faith, and, Samfon-like, breaks all bands of temptation as ftraw, he leaps over a hall, breaks a bow offleel, lays heaps up' on heaps.

8. An earneft longing for ^ht appearing of the Lord Jefus : as he adventures and conquers in life, fo he can think of death without any prevailing fear ; he can fay with Paul, / dejire to be dijfolved, and to be with Chrif}, Phil. i. 23. and with Stephen, Lord Jefus, receive ?)iy fpirit, Afts vii. ^^, and with the fpoufe in the Canticles, ch. viii. 14. Come away, ?ny beloved, and be thou like a roe or a young hart upon the mountains offpices. It is the voice of afTurance, * My life is hid with thee, O Chrift, and therefore appear quickly, my life, my Jefus, that I may quickly appear with thee in glory; let the day of gladnefs quickly come, wherein both foul and body, even my whole fclf, may eternally enjoy thee: I cannot be flill put off with thefe taftes and carnells, my love and longing is rather inflamed by them to the fruition of thee; The very voice of thefe earncfts is, Come: yea, they fcarce know any other language but Come; therefore again and again they fay Come; yea after they have faid Come, as if that were not

enough.

E V I D E

enough, they fay, Come quickly; and now, what can the foul fay more to her Lord ? only as before fhe ftill faid, ComCy fo now will fhe ftill fay. Amen; even fo, Amen and Amen.

9. A loathing of fin, indignation for fin, conteft with fin, and a continual watch a-gainfl: the baits and allurements of fin : how can it be conceived that a man fhould be

N C E S,

21

firmity, fins of forgetfulnefs, inconfidera-tion, paffion, pettilhnefs, inordinate fear, whereto there is no advifed confent, snd thefe may fiand with afiurance. And 2. There are foul fins, enormous crimes (not to fpeakof fins wilfully committed with full confent, delight and contentment to the utter cxtinguifhing of the Spirit of grace, which fliall never befal them that are called

aflured of the pardon and forgivenefs of according to the purpofe of God :) and many fins, but it will work a greater loath- thofe fins hinder affurance, fo that the fining and deteftation of fin, unfeigned abafe- ner cannot for the prefent lay aiflual clairu ment for former weaknefs, and continual to any one privilege of grace formerly ea-watchfulnefs, to keep himfelf pure for the joyed : I deny not but he may fiill retain future, that he lofe not his comfort, nor his right and title to eternal life, but he is

di(l\onour God, who hath done fo great things for him ? It is Satan's cavil againft the taints, that * Afiurance begets fecurity:' affuredly, if it be true affurance, it will through Chrift mortify our luft, and quick

in this condition fufpended from aduai claim, until he rife again by repentance, and fo recover not a new right and title, l>ut a new claim by virtue of the old title. 10. A contagious refifting of doubts.

en us to more fincere, fettled and conftant fcruples, temptations; not but that doubts

obedience ; nor is it poffible that a Chri-ftian (hould hold his afiurance any longer, than whiles he follows, cherifhes, and feeds in himfelf this heavenly affeftion,

Objed. But fome may objeft, Jfivefay tve have no fin, ive deceive our/elves, i

will come after afiurance : we fee the fun is one day bright, and the next day is covered : evidences may be loft, thoiigh in-tereft be continued : yet afliirance and e-vidences rightly improved and fan<5lified to us, may help us againft all the fiiakings,

John i. 8. Who can fay his heart is clean ? and flii\rerings, and doubtings of the foul

Prov. XX. 9. There is no man jitjl, that and of theirown nature they do refift them:

Jinneth not, Eccl. vii. 20. * And how can hence the beft cure and remedy of doubt-

thefe twoftand together, fin and afiurance ?' ings, is to perfeft and ftrengthen our afiiir-

Sol. I anfwer, grofs fins, grievous fins, ance; the more purely the fire burns, the

are not compatible with the hope and afiTur lefs fmoke it hath; when the light and heat

ance of a Chriftian, efpecially reigning fins of the fun are grcateft, then the clouds and

committed with delight, or indulgence ; and yet fuch fins, as we call infirmities, blemifties, remainders of original corruption, under which the regenerate muft labour fo long as they live : Thefe are not altogether incompatible with afiurance, nor

mifty vapours are feweft: afiiarance and doubting are like a pair of fcales, where the weight of the one bears away the other.

Queft. I. * But howfliould afi^irancebe ftrengthened ?'

Anfio. 1. Go we to God, for God who

do they hinder the lively workings of faith, gave itcan ftrengthen it: every grace depend

inreceivmgthe promifes; it isgood there ""

fore to diftinguiih betwixt fins, which ad-minifter matter of humiliation, and fuch as may give occalion to the foul to quefti-on its regenerate eftate : as i. There are fins of fimple ignorance, unavoidable in-

upon him, not only for birth, but alio for complement; his ftrength muft lead us on from ftrength to ftrength, and therefore '\i we would have ftrong afiurance, we muft go to a ftrong God, and beg of him for it; fay, * O Lord, my knowledge is dim; ligh-E e i tea

ten that candle, open mine eyes yet more and more, that I may fee thy truth ; my alFents many times fliake, but do thou e-ftablifli and confirm my heart in thy truths; my embracings, applications, are very trembling, and broken, and interrupted, but do thou guide my eye to look upon my Saviftur, and do thou guide my hand to lay hold on him, do thou enable my will and affections to embrace all the goodnefs of thyfelf, of thy Chrift, of thy word; my faith is but weak, but Lord, I would have more faith, even full aflurance of faith, and thou canfl work it, O do it for thy weak fervant.'

2. Be in the way of ftrength : there are ways in which God doth reveal his arm, i. e. his ordinances; he that is too good for the ordinance*, will ever be too weak in his faith. One thing (could David fay) J?ave I dejired of the Lord, that 1 may dwell in the houfe of the Lord all the days of my life, Pfal. xxvii. 4. and to what end ? that Jviay behold the beauty of the Lord, and en-tjuire in his temple : what this beauty is, he liimfelf expounds. We thought of thy loving hindnejs in the midj} of thy teryiple, Pfalm xlviii. 9. The loving kindnefs of God, his mercy and countenance upon his own fervants, that is the Lord's beauty, that is it which makes him amiable to his own ^people.

3. Let affurance know its privileges, and then it will grow ftronger. Te are a cho-fcn generation, a royal priefthood, an holy nation, a peculiar people, i Pet. ii. 9. They who defcended from the blood of Abraham had more privileges than others; and have not they greater who come of the blood of Chrift ? The pricfts of the law had Angular exemptions ; and kings, of all men are moft highly privileged; and do believers come fliort, who are not prophane, civil, typical priefts, but royal prieAs I who are

EVIDENCES,

not priefts only, nor kings only, but both kings and priefts : a royal priefthood, an holy nation, a peculiar people. If we did once throughly know our privileges, the grants of favour, the free accefs, the fm-gular acceptance we have with God in and through the Lord Jefus Chrift, how might we keep down our fears, and our doubt-ings, and with fulleft eagernefs embrace our God, our Chrift, our promifes ?

4. Obferve, and call to mind our former experiences of God's favour and love : I will remember (faith David) the years of the right hand of the moj} High, Pf. Ixxvii. 10. i. e. the years and times of my life, wherein I had fweet experiences of God's mercies and love : why, what of that ? he tells you, Becaufe thou hafl been my help, therefore in the fhadow of thy wings will I rejoice, Pfalm Ixiii. 7. But of this-point in the laft chapter.

Queft. 2. * But what if after all thefe means ufed, no fun appears, our evidences are quite loft, God fufpends all comforts.'

Anfw. In fuch a cale, we muft endeavour to live above evidences, by working the foul to clofe with, and depend upon an abfolute promife: to this purpofe, it pleafeth the Father of mercies, fometimes to convince and perfuade the foul, that he will fupply what is wanting, heal backflid-ings freely, work both will and deed fully, whereby he fuftains the foul in life, and raifeth it up as it were from the grave of defpair and dilmal diftrefs. Thus David expe(fUd to receive his aflurance, when he cried. Why art thou caji downi 0 my foul ?

Hope thou in God, for 1 floallyet praife

him for the help of his countenance, Pfalm xlii. 5, 12. And if at our iirft converfion, when we had nothing but the offer of free grace to look upon, Ave caft ourfelves on God, why not now, when our affurances

wholly fail?

§. VI.

EVID ENC E S,

213

§. VI. The evidences of a weak unworthy Servant ofChrifl laid down according to the rules afore-mentioned.

THE life of all we have fald, is Practice : Hence I make bold to lay down the evidence of a poor creature, not worthy to be named, much lefs to have his name written in the book of life. He

gives them thus: Wherein howfoever

he fpeaks in the firfl perfon, as intending them for his own ufe ; yet he defires to corrcft himfelf therein as Paul did, Never-ihelefs I live, yet not I, but Chriji liveth in mcy Gal. ii. 20. On every evidence he defires this to be written, and thus to be underftood, / live, yet not I. .

I. The Texts j a. The graces to whichpromifes are made j or my 1 3- The truth containing pro- j particular evidences. ! of thcfe graces

mifes. 1 examined.

4. The Te-

ftimony of the Spirit :

I. John iii. Si 8.

i Pet. i. 13. z. Johni.ii,i&.

z Pet. i. 3, 4. 3. Gal. ii. 20.

4. Fla. cxix. 5, 7.

5. Pfalm cxix. 5 , 128.

6. 3, Cor. vii. 10.

7. Ezek.ix. 4. 6, I'la. cxix. 135. a Pet. ii. 7, 8.

£. Rom. X. I.

f. John iv. 19. Pfa. cxix. i6j. I John iii- 10, 14. ijohniv. 7.

10. Rom. vii. 13. Cal.v. 17.

11. Pfa. xix. n,

12. I John iii, 3. RcT. XV.3.

After Ads of Faith firft put forth upon Chrift him-ftlf, and clofing with him immediately, as if I had no prefent or by-paft grace to evidence my being in him. I now brins; in thefe graces or workings of the Spirit of Chrift in me, as hand-maids to attend, and to witn^ft to the truth

of this adherence unto Chrift, which I call my

evidences.

I. My converfioD from corruption to Cbriltianity' the time whereof (I blefs God) I remember.

2- My dcfire and endeavour to rely on the promifes of Chriil, both for this life and that to come.

3. My experience that 1 could a<fl faith, and lay hold and reft upon the promifes of God in divers cales and conditions.

4. The chief aim and bent of my heart, which for the main is God-ward and Chrift-ward.

J. My refpeft to ail God's commandments, defir-ing that I would give up mylelf wholly to God, to do all his will.

6. My renewed repentance for all my often failings, and fins committed againfl Gcd.

7 • My grief for the fms of the times and places where I lived.

8. My carnefl dcfire and prayer to God for Ifrael, and for all I know. That they might be faved.

9. My love to God in Chrift, to his word, fcrvices, faints, and all things that belong to him.

10 My ftnfe and feeling of the fight and combat between the flefli and the Spirit.

11. My watch to ftrive againft fecrct fin, or evil thoughts, which no eye fees, as well as againfl publick, notorious, Icandalous fins.

12. My defire after Chrifl for his holinefs, as happi-nefs i taking him for my king and buiband, as for my Jcfus and Saviour.

See in the duty of Self-examination and receiving of the Lord's fupper.

Which is either by arguments and inferences from the word and work of grace in the heart, or by pre-fcnce and influence, manifefted by an heavenly impreUion and irradiation upon my foul.

E VI D E N C E S,

I. The Texts 1 l. The graces to which promjfcs are made;or my par-itainine pro- licular cvidcncf s.

conta miies.

j }. The truth j of tliefc graces. I

4- The teOl-mony of the Spirit:

»3. M.;t. X. 39.

Mark x. ii. Liikeix. 2}ii4-14 Pftlm Ixxxix. IS.

Ilaiah xii. 3.

John XV. II.

Rom. xiv. 17.

Gal. V. ^^.

I Pet. i. 8. 1$. Mai. iv. X,

Eph. iv. I J,

X Pet. iii. 18.

16. Pfa. cxix. <J7. Heb. xii. 7, 8. II. 17- Col. ii. X. Heb. vi. II.

19. Heb. X. IX. a Cor.V. 17. Gal. V. ax. Rom. viii. ij, \6.

i9.Pfa. xxvH.14.

Pfalm xl. I.

tp. P(a. xxviii. 6.

i'f.lxvi. 18, 19.

Pf. cxvi. I, X.

ao. X Tim. iv. 8.

Rev. xxii. xo.

ai.Phi.i.io, II.

a X. Pfalm cxxxix.

xj, 14. 13. Rom. vii. X4.

Rom. viii. 13.

Gal. V. 17.

Col. iii. 4, 5, 8.9.

Tit. ii. II, n.

I J. My wjllingners to fiiffcr (hame and dilgrace, and (if my heart deceive me not) perfecution and dealli for Cl.rirt my Saviour.

14. The unfpeakable joy of God's Spirit, which Sometimes I have felt in and after ordinances; and ef^ pecially once, when fi-r the fpace of two days I was carried away into an extafie and ravifhmcnt : This was when I began to fee fpiritual things, and upon which followed more dcfire and endeavours after grace. ^ij. My fenfible growth in the meafures of God's fanflifying graces, as, in knowledge, and faith, and hope, and praitnt expeftation of God's prcfence and af-fiftancc in all things to come.

16. My patience under i nfirmitics and affliflions, with an earneft dcfire that I may be bettered by my af-fliftions.

17. My afTurancc of faith, si'd of my fpiritnal fafe-ly, which is, I. Both by the evidences of internal vifion or reflexion, for I know that I believe, as certainly as I know that I live : And x. By application of the promifes of the gofptl. And 3. By the effcfts and fruits growing from the root of grace : And 4. By the teftimony of God's Spirit, which fometimes

(after prayer efpccially) hath fiiggened to my fpitit that I am God's child.

18. A defirc to wait upon God, if at any time he delay to hear prayers.

19. The returns of my prayers which many a time God hath gracioufly made fcnfible and known to my foul.

xo. My fincere and hearty longing for the time of reftoring, and for the appearing of Chrift, who it my chiefeft treafiire, and my All in All.

XI. My confcience hath born witnefs with me, that my heart was fincere towards God.

xi. I reft not in the approbation of men, iinlefs I can approve my heart unto God.

X3. Bcfidesthefe and the like, I may fetch ((ay fbme divines) as good, if not better evidences ftom mortification, in denying myfclf, in overcoming my paflions, in crucifying my corruptions, as from any graces whatfocver.

But, O my foul, reft not in thefc inward graces of the Spirit; now when all is done, begin again to aft faith upon Chrift immediately with a redoubled ftrcngth.

His evidences thus gathered in, the prime and efpecial work of the foul is the keeping and improving of c-vidcnccs in their fcveral ufes. But of that before, Sc^. I }, 4. And thus much ofcvidcnces.

See in the duty of Stlf-cxarrina-tionand receiving of the Lord's fup-per.

This is either hy arjioment ard inference from the word <?: work of grace in the heart, or by pre-fnce and inflir., ence of the Spirit, manifefledby an heavenly im-prefTion and irradiation upon the foul, by a fwcct motion & feeling ofGod'sgoodncfs, and pardog, and mercy, and faving prefence to me, without any reference to inherent graces, -

CH A p

C 215 )

CHAP. VIII. SECT, I. Of the Nature and Kinds of ME D IT AT 10 N.

MEditation * is a deep and earneft mufing upon fome point of Chrifti-an inftruftion, to the ftrengthening us a-gainft the flefh, world and devil, and to the lending us forward toward the kingdom of heaven ;' or, * Meditation is a fted-faft bending of the mind to fome fpiritual matter, difcourfing of it with ourfelves, till we bring the fame to fome profitable ifTue.'

Now this meditation is either fudden^ or fet ; occaJionaU or folemn, and delibtrate.

1. Sudden, occafional,or external meditation arlfeth from fuch things as God, by his providence offers to our eyes, ears and fenfes. When Icon/ider the heavens, the work of thy fiugers, the moon andftars which thou haji ordained : U'hat is man, that thou art mindful of him, or the fon of man that thou vifiteft him ? Pfalm viii. 3, 4. This meditation of David's was occa-fional.

2. Deliberate, fet, or folemn meditation arifeth out of our own hearts, when pur-pofely we feparate ourfelves from all company', and go apart to perform this exer-cife more throughly, making choice offiich matter, time and place as are mofl requi-fite thereunto. Now this meditation is double, for it is either converfant about matters of knowledge, for the finding out of fome hidden truth, or about matters of affeflion, for the enkindling of our love unto God : The former of thefe two we leave to the fchools and prophets; the Jatrer we fhall fcarch after, which is both of large ufe, and fuch as no Chriflians can rejeft as unnecefTary, or over-difficult.

$.2. The circumfhintials of Meditation.

THE circumflantials of our meditation, are Time and Place j I fhall add

to thefe (though I cannot call it a circum-ftance) the Subjedl-matter, which by way of preparation to the duty, we may take notice of.

1. For the Time : no time can be pre-fcribed to all men ; for neither is God bound to hours, neither doth the contrary difpofition of men agree in one choice of opportunities ; fome find their hearts mofl in frame in the morning; others learn wif-dom of their reins in the night feafon ; o-thers find Ifaac's time the fitteft time, -who iv£nf out in the evening to meditate. Gen. xxiv. 61. No practice of others can pre-fcribe to us in this circumfi:ance,it is enough that we fet apart that time wherein we are aptefl for that fervice.

2. For Place : we judge folitarinefs and folitary places fittefl: for meditation, efpe-ciallyfor fet and folitary meditation : thus we found Jefus meditating alone in the mount, John Baptifl in the defert, David on his bed, Daniel in his houfe, Ifaac in the field. ' The bridegroom of our foul, the Lord Jefus Chriff is bafhful, faith Bernard, and never comes to his meditating bride in the prefence of a multitude :' hence was the fpoufe's invitation, Ccme, my beloved, let us go forth into the field: let us lodge in the villages. Let us get up early to the vineyards, let us fee if the vine flourifh, whs' ther the tender grape appear, and the pomegranates bud forth ; there luill I give thee my loves. Cant. vii. 11,12. AVe muft in this cafe abandon worldly fociety, both outward and inward; many fequeflerthem-felves from the vifible company of men, who yet carry a world within them ; both thefe focieties are enemies to this medita* tion.

3. For the jmatter of our meditation, it

mull

muft be divine and fpintual; viz. God's word, or fome part thereof: itiswoful to think how fome meditate on fin, contrary to God's word, ftudying to goto hell with the leaft noife in the world ; others bend their thoughts only with the fearch of natural things; as, the motion of the heavens, the reafon of the ebbing and flo\ving of the feas, the kinds of fimples that grow out of the earth, and the creatures upon it, with all their qualities and operations ; but in the mean whij£, the God that made them, the vilenefs of tneir nature, and the danger of their fin, the multitude of their imperfections, the Saviour that bought them, the heaven that he bought for them, 6c. areas unregarded as if they were not. The matter of our meditation muft be fome-thing divine ; / remember thee on my bed^ and meditate on thee ; liuill meditate of all thy works, and talk of all thy doings, Pfal. Ixiii. 6. Ixxvii. 12.

§.3. Of occajional Meditation.

OCcafional meditation arifeth from fuch things as God in his providence offers to our eyes, ears, or fenfes. Examples of this fort are infinite: for a tafle, take thefe few:

1. Upon our firfl awaking in themorn-inT, meditate how the Lord can at the lafl day as eafily raife up our dead bodies from the dufl, as he hath now awaked us out of fleep; and, as now we rife from the grave our bed, fo then we mufl arife from that bed our grave.

2. Upon fight of the morning-fky, meditate. That if one fun make fo bright a morning, what a fhining morning will that be, when Chrift the fun of right eouf-nefs ftiall appear, attended with all his bright angels, archangels, cherubims, fe-raphims, bodies and fouls of faints ? AVhen there ftiiall be as many funs on a day, as there are flats on a bright winter's night.

3. Upon the occafions of the day, meditate, how the Lord feeih us, and undei-

r Ar Jo N.

flands all our ways: the eyes of the Lord run to and fro throughout the -mhole earth, to Jhexv himfelf ftrong in behalf of them, ivhofe heart is pcrfe6l towards him, 2 Chro. xvi. 9. And therefore we fliould do all things as in the awful prcfence of God. 4. Upon our particular callings we may accordingly meditate; as

1. A magiftrate, thus; * As I judge o-thers, fo will the Lord judge me ; it will not be long ere death arreft, and I muft go without bail: methinks 1 hear that found in mine ears, Pfal. Ixxxii. 6. / have Jaid, ye are gods, but ye fhall die like men.''

2. A minifter,thus;' The time I have to fpend is not mine, but the peoples; methinks while I idle it away, I hear them crying after me. To your clofet, and there pray for us that we perifh not; ftudy for \is, that we may learn of you how to walk in his paths ;/6r if weperifh, and you will not give warning, then mufi our blood be required at your hands, Ezek. iii. 18.

3. A tradefman, thus; ' AVhat is that balance in my ftiop, but a meryiento of dif-tributive and communicative juflice ? if my dealings be not juft to a point or pin. I ihall then be weighed in God's balance, and be found too light. Pro. xi. i. A falfe balance is an abomination to the Lord, and fo is a true balance without true dealing with all men.'

4. An hufbandman, thus; ' As I fow m fpring, fo I reap in harveft; and God hath faid, Ne that foweth iniquity, fmll reap vanity, Prov. xxii. 8. but they that fow in tears fhall reap in joy, Pfbl. cxxvi. 5. Lord, whiles I fow in tears, give me April fliowers of repentance, that when the har-vefl comes, and the angels muft reap, they may gather me into thy barn in heaven.

5. A foldier, tlnis ; * What trade is this I follow ? what devices are thefe 1 carry about to mur.ther afar off? whole image do I bear in this killing difpofition, but his, whofe true title is, The deftroyer ?

I had

MEDITATION.

iiy

I had need to look about me that I be in a righteous caufe; I am fure, all the titles of God found of mercy and gracious re-fpefts to man ; God the Father is his Maker and Preferver, God the Son his Saviour and Redeemer, God the holy Ghoft, hisSanflifier and Comforter: O Lord, that my enemies may be thy enemies, and my caufe thy caufe, or that I may leave this calling.'

5. Upon night approaching, meditate, That feeing our days are determined, and the number of our months are with the Lord, and our bounds are appointed xvhich ive cannot pajs, Job xiv. 5. that one day more of our limited time is gone and paft, and "we are now nearer to our end by a day, tjian we were in the morning.'

6. Upon occafion of lights brought in, meditate, * If the light of a poor candle be fo comfortable, which is nothing but a little inflamed air gathered about a moiflen-ed fnufF, what is the light of that glorious fun, the great lamp of heaven ? but much more, what is the light of that infinitely refplendent fun of righteoufnefs who gave that light to the fun, and that fun to the world V

7. Upon the fight of a bright /ky full of flars, meditate, ' How worthy a fcience it is to fee and obferve thefe goodly fpangles of light above our heads, their places, qualities, motions? But the employment of a Chrifiian is far more noble, heaven is open unto him, and he can look beyond the vail, and fee farther above thofe ftars than it is thither, and there difcern thofe glories, that may anfwer to fo rich a pavement : I fee indeed thofe glittering glorious ftars with my bodily eyes ; but I fee withal, by the eyes of my faith, that this is but the floor of that goodly fabrick, the outward curtain of that glorious tabernacle ; I fee within that incomprehenfible light, which none can fee, and not be blef-fed: how many are thefe ftars before mine €yes! but Oh! what millions of pure and

f

majeftical angels? what millions of happy and glorified fouls? how many manfions of my Father (one of them being my own) do I fee by faith ? Come down, no more, my foul, after thou haft once pitched upon this heavenly glory; or, if this flefti force thy defcent, be unquiet till thou art let loofe to immortality.'

Thus from our uprifing to our down-lying, we may upon every objeft prefent-ed to our fenfes, frame a fudden or occa-fional meditation.

§. 4.

D

0/ deliberate meditation, and the parts thereof.' Eliberate meditations arife, and are wrought out of our own hearts : now every fuch meditation confifts of thefe p«rts, viz. the Entrance, the Proceedings, and the Conclufion.

I. The entrance is either Common, or Proper.

1. The common entrance is fome ftiort, yet pithy prayer, that God may guide and direfl us therein, by the gracious affiftance of his holy Spirit.

2. The proper and particular entrance, is the choice of fome theme or matter, and fettling ourfelves on that which we have chofen.

II. The proceedings of our meditation are in this method, (i.) To begin in the underftanding. (2.) To end in the afiec-tions.

I. Concerning that part which is in the underftanding; it is good to keep that courfe which the common places of natural and artificial reafon do lead us unto ; as, to confider the matter of our meditation, I. In its defcription. 2. In its diftri-bution. 3. In its caufes. 4. In its cfFedts. 5. In its Ubi. 6. In its properties. 7. In its oppofites. 8. In itscomparaies. 9. In its fcriptural teftimonies. Only, in thefe heads, obferve thefe cautions.

(i.) That we be not too curious in pro-fecuiion of thefe logical places; the end of f this

MEDITATION.

this duty is not to praflife logic, but to cxercife religion, and to kindle piety and devotion. Befides, every theme will not aiford all thefe places; as, when we meditate of God, there is no room for caufes or comparifons ; it will therefore be fuf-ficient if we take the moft preg.nant and voluntary places.

(2.) That if we flick in the difpofition of any of thefe places (as of meditating of fin, we cannot readily meet with material and formal caufes) we rack not our minds , too much with tne inquiry thereof, but quietly pafs over to the next.

2. Concerning that part which is in the affection, it is good to follow that courfe which the common places of rhetorick do lead us unto: thefe are fix, viz. 1. A re-lidi of what we have meditated on. 2. A complaint bewailing our wants of this re-li(h. 3. A wi(h of the foul for what it complaincih to want. 4. A confelTion of our inabilities to effefl what we wi(h. 5.-. A petition for the fupply of our inabilities. 6. A confidence of obtaining what we petition for.

III. The conelufion of the work contains thefe parts : i. A thankfgiving. 2. A recommendation of our fouls and ways to God.

I (hall add no more, but only wifh the foul, thus concluding, to lift up the heart and voice to God, in finging a Pfalm an-fwerable to its difpofition, and matter meditated on; and by this means fliall the foul clofe up itfelf with much fweetnefs and fpi-litual contentment.

§. 5. j4n example of the Soul's love to Chrijl,

AFter entrance by prayer, and choice of this theme, the foul may proceed thus:

I. Defcrlption. O my foul, what is this foul's love to Chrift, whereof thou ftudi-eft ? Mt is a fpiritual fire kindled from a-bove in the hearts of his darlings, towards

their bridegroom the Lord Jefus Chrifl.* * Or, it is a fparkle of that fire of the holy Ghoft, flruck into the tinder of our fouls, which immediately fmokes, and fends up the flame thitherward, whence it firfl had its rife.' Or, ' it is the foul's reft or repofal of itfelf in the bofom of Chrift, with content unfpeakable and glorious, being per-fuaded of her intereft in that fong of the fpoufe, 1 am my well-beloved's,and tny well' beloved is mine, Cant. vi. 3.' This, O ray foul, is the nature of thy love to Chrift.

II. Di/lribution. There is a twofold love, one of Defire, which is an earneft longing after that which we believe would do us much good, if we could attain to it; another of Complacency, when, having attained that which we defire, we hugg and embiaceit, and folace ourfelves in the fruition of it: Now the firft of thefe lovesis an introdudion to the fecond, and both of them (in relation to Chrift) iifue from a proporr>nable a6t of faith precedent, i. ThatafteCtionate longing, and thirfty love, wherewith vvc pant and gafp after Chrift, proceeds from the firft adfs of faith, whereby we afllnt to allgofpel-promifes, as true and good in themfelves, and better imto us than any thing in the world, could we but once be aflured that they belong unto us. That other love of complacency, when with the Pfalmift, ive return unto our rej}^ hecaufe the Lord hath dealt bountifully with us, Pfalm cxvi. 7. when fweetly we repofe ourfelves in the lap of our Saviour with content tmfpeakable, and full of glory, it proceeds from the laft a(fl of faith, whereby we are aftually perfuaded by thofe welcome whifpers of the Spirit of adoption, that certainly Chrift is our Saviour, and that our debts are cancelled to the very laft mite; only obferve, 'O my foul! thefe two things of this love. 1. That 'tis fub-je(5t to all variations or changes, cbbings and flowings of that perfuafion; fomctimes in a violent temptation, or in a fenfible dc-fcrtion, our perfuafion fails, and lb this

love

love of complacency is or it falls back into that thirfly anxious love of defire. 2. That this love of complacency admits of degree?, proportionable to the degrees of our perfuafion; if that be clear and flrong, this love is more chearful and pleafant; if that be weak and obfcure, this love is more cold, with many fears and jealoufies; whence this love of complacency may not unfitly be fubdivided into an ordinary, and heroi-cal love; ordinary love proceeds from a .weak degree of that lafl: aft of faith ; he-roical love fpringeth from a more eminent and tranfcendent pitch of perfuafion, concerning our own reconcilirtion in particular: it is called ordinary, becaufe mod: Chriftians, though effcftually called, do ordinarily feel but fuch a timorous love in ttiemfelves ; it is called heroical, becaufe it is conftantly only in fuch, as either, be-fides the evidence of the word and Spirit, have had fome fpecial revelation to put them out of all doubt, concerning their eAate to God-ward; or in fuch as by a certain clofe walking with God,have been long exercifed in a Chriftian courfe, have often entertained Chrifl; Jefus at fupper in their hearts, and habituated themfelves unto a more familiar acquaintance with that holy Spirit, which brings all the good news from heaven, to thofe diligent fouls which carefully wait for it.

III. Caufcs. But whence is this love, O my foul ? The apof^le is plain, JVe love him, becaufe he firfi loved us, i John iv. 13. When the Spirit of God in the promifes lets in fome intimation of God's love into the foul, then fhe loves him a-

MEDITATION, ^uy

either llupified, kindnefs, take a commiflion from me, go

to that humble, thirfly foul; go and pro-fper, and prevail, and fettle my love eHec-tually upon him; I command thee to do it :' It may be at the firft vifit, the poor foul cries out, • What, I love ? What, I mercy? will Chrifl: Jefus accept of me? Oh, I am the worfl of finners ; could I pray, or perform duties as fome others do, I might have fome hopes of mercy; but what ? is it poifible that the Lord of heaven fliould love me ?' ' Yes, thee, even thee, faith the Lord : go out my loving kindnefs to that poor foiil,break open the doors of that weary, weltring heart, knock off thofe bolts of carnal reafon, and all bafe arguments, and clear and warm that broken, bruifed,hum ■ bled foul, and tell him from me, that his fifls are pardoned, his fighs and prayers are heard, and he fhall be laved; I charge thee to do the work before thou comeft in a-gain :' Here, O my fouf. is the immediate caufe, God's love thus afie£ling the heart, it breeds a love in the heart to God again : I drew themy[d.\i\\GoA,ivith the cords of a man, even with the hnnds oflovCfHoL xi.4. IV. Effift^s. And what are theefFefts, O my foul! of this love ? O this love hath many holy gracious effcfts, it will make the foul to rejoice in Chrift's prcfence, to grieve in his abfence, to pleafe Chrifl in all things, to defire union with Chrifl, tho' it never fee a good day, though it have no other wages; to bellow readily and freely any thing it hath on the Lord Jefus Chrifl; to deny itfelf, or any thing that may come in competition with Chrifl, to part with her Ifaac's, her dearefl things, fa count all things as dung and lofs, that

gam : that exprelTion of the Pfalmifl. The fhemay win ChriJl^PhW. iii. 8. to be con-

Lord will command his loving kindnefs in ' ' '

the day-time, Pfilm xlii. 8. is pertinent to

this; it is a phrafe taken from kings and

princes, and great commanders in the field,

whofe words of command fland for laws;

fo the Lord fends out his loving kindnefs,

faying, ' Go put, my everlafling love and

tent with nothing, but love again from the party beloved, to be ever and anon thinking and mufing on the Lord Jefus Chrifl, to be ordinarily and frequently fpeaking of Chrifl. Love is full of eloquence in the praifes of her beloved, fo is the foul's love to the Lord Jefus Chrifl. O F f 2 how

how that fpoufe of Chrifl runs on in a de-fcription of his rarities and tranfcenden-cies, My beloved is 'white and ruddy, the chitfeji among ten thcufand {.or,zs, it is more elegantly in the original, He is an enjign-bearer among ten thoufand) He is altogether lovely, or he is all entire, he is all compofed of loves ? Betwixt thofe verfcs [lo. and 16] there's a defcription of Chriftjfoftuffed [fo filled up] with choiceft delicacies of expre(rion,that thou canft not match it, O my foul! out of any of thofe poets which ha^ flown higheft in amorous inventions; at lafl: Ihe concludes with a triumphant epiphonema, This is my beloved, and this is 7ny friend, 0 daughters cf Jerufalem, Cant. v. 10. 16. Nay love will make the foul not only fpeak but do any thing for the Lord Jefus Chrifl: O then fhe cries, * How may I pleafe Chrifl better ? what duty mufl I do ? and what fins raufl I avoid ? if there be any of the bed-chamber of the bridegroom, teil me I IJefeech you, how may I hear, and pray and walk, and approve my heart to my Chrifl and king, that nothing may difpleafe him.' Laftly, love will make the foul fuf-fer for Chriil, and to rejoice in fuch fuf-ferings, A£ls v. 41. It is a fire that much ivater of perjecution cannot quench ; nay it feeds on thofe waters, and grows hotter by them : as oppofition rifeth againfl it, fo it rifeth againfl: oppofition, yea, it rifeth

MEDITATION.

by it, until it rife above It.

V. Oppofites. Now what are the contraries to this love of Chrifl, but an hatred of Chrifl ? One would wonder there fliould be fuch a thing in the world, as hatred of Chrifl : but why then fliould the apoflle threaten, If any man love not the Lord Je-fus Chrifl, let him be Anathema, Marana-tha? 2 Cor. xvi, 2'2./. e. If any man hate Chrifl, let him be accurfed with all manner of execrations or curfes in the mofl de-fperate manner, expe<fling due vengeance from the Lord, ivhen he cometh luith his holy millions, to execute judgment upon ally and to convince all that are ungodly, Jude 14, 15. No queflion there is a world of wicked men, that are under this curfe; I fpeak not of poor Indians *, and other fa* vages of the unchriftian world, whofe fouls are overclouded with the blackefl mifls of irreligion, that the prince of darknefs can pofTibly inwrapihem in,who come into the world, not knowing wherefore, and go out of the world, not knowing whither * : an heavy cafe, which cannot be fufficiently bewailed with an ocean of tears and blood; but of thofe that live within the paradife of the chrifiian church, that have nothing to diflinguifli them from thofe Indian mif-creants, but an outward conformity, outward formalities, the charity of other men, and their own flight imaginations: as, 1. All open enemies, grofs, hainous and grie-

• Since our Au'.l.or's days many nations of the Indians have been convcited to the ChrilVian rdi^ioii : So that the cafe (thanks be to God) is altered; and we can now indulge ourfclves in charitable hopes concerning many of them, inftcai of giving way to harfh and gloomy fears about their Hate in another world. It muft be acknowledged, however, that there are ftil! many parts of the world fitting in daikmfs and in the region and fni-dow of death : But what is our duty in this occafion ? What ought the thoughts of their mifery to lead us unto ? Surtly not to rej >ice in their misf)rtuncs, but. out of hearty pity, to pray our gracious God to fend forth th« liMit of the glorious gofpcl among them; to difpcl their ignorance, reform their corrupt lives, and favc them at lall; and to be thankful to our God. for the gofpcl of Chrift, (fa fuU of bleinngs) which wc ourftlvcs tnjoy in fo great purity and plenty.

O B R I T A I N, praife thy mighty God, And make his honours known abroad; He bid the ocean round thee flow: >Jot bars of brafs could guard thee fb.

But he hath nobler works and ways

To call the B R ITONS to his praifc.

To all the ifles his laws are fhown ; His gofpcl through the nation known ; He hath not thus rcvcaPd his word To every land: Praife ye the Lord.

Watts.

vous

M ET> ir A

vous Tinners, fwearers, blafphemers, drunkards, railers againfl: God, his minifters, his people, thefe and the like love fin more than Chrift, they love the devil more than Chrift. 2. All fawning hypocrites, that profefs, it may be, a marvellous affectionate love unto the Lord Jefus Chrift, but they are inward haters of Chrift.

VI. Comparifon. But to inflame thy love, O my foul, upon Chrift, conlider where-unto it is like, or to what it may be compared : the fcripture hath defcribed the out-goings of fuch a foul, i. By the parched ground : My foul thirfieth for thee, my fiefh hngeth for thee, in a dry and thirfiy land, -where no water is, Pfalm Ixiii. i. 2. By the pantings of a chafed hart; As the hart panteth after the water-brooks, Jo panteth my foul after thee, 0 God, Pfalm xlii. 1,2. 3. By the longings of a teeming woman; I have longed for thy falvation,

0 Lord, and thy law is my delight, Pfalm cxix. 174. 4. By the fainting and fwoun-ing of one that is in good earneft fick of love; / charge you, 0 daughters of Jerufa-lem, if you find my beloved, that ye tell him

1 am fick of love, Cant. v. 8. Such fouls are commonly caft into an agony, into pangs of love, that love Chrift indeed.

Yll.Teftimony. And doth not the fcripture exprefs the loves of the foul to the Lord Jefus i If God be your Father, faid Chrift to the Jews, then will ye love me. Joh. viii. 42. And Thy name is as ointment poured forth, therefore do the virgins love thee; and, we will remember thy love more than wine; the upright love thee, Cant. i. 3, 4. IVe love him, faith the apoftle, be-caufe he loved usfirfi, i John iv. 19. / will Icve thee, faith David, 0 Lord my firength, Pfal. xviii. i. I will caufe thoje that love me, faith Wifdom, to inherit fubflance, Prov. viii. 21. He that hath my commandments and keepeth them, he it is that lov-eth me, and he that lovethme,Jhallbe loved of my Father, and I will love him, and J willmanifefl myfelf unto him. John xiv.

r I O N. 22t

2 r. Look upon me, faith David, and be merciful unto me, as thou ufefi to do unto thofe that love thy name, Pfalm cxix. 132.

Thus for information of judgment, now for the ftirring up, O my foul ! of thy affections.

I. Kelifh. O divine love! O the pleafures^, O the joys of this love 1 O honey and fweet-nefs itfelf! it is the love of Chrift that fets a price on all other duties; the leaft fervice (even a cup of cold water, or a widow's mite) if it have but a grain of this love in it, is a moft acceptable facrifice to God; it is love to Chrift that hath the promifes of this life and that which is to come : / will caufe thofe that love me to inherit fubfiancet and 1 will fill their treafures, Prov. viii. 21. Yea, there is a crown of life, which the Lord hgthpromifedto them that love him, Jam. i. i2.lt is love to Chrift, that by Chrift aflures to us all the glorious privileges, flowing from Chrift, as reconciliation, adoption, forgivenefs of fins, juftification, righte-oulnefs, wifdom, fanCtification, redemption, pofteffion of all things. All things are yours, whether Paul, or Apollo, or Cephas^ or the world, or life, or death, or things prefent, or things to come,all are yours, and you are ChriJl's,andChriJ} is God's, I Cor. iii. 22, 23. O who can think of this love of Chrift, and not be raviftied therewith J had I a thoufand hearts to beftow on Chrift, they were all too little, they were never able to love him fufficiently; it is the Lord Jefus that is all ftrength,and allwifdom,and all honour, and all beauty; the fountain of all graces, and virtues, and qualities in men : whatfoever grace, or virtue, or quality is in us, they are but fo many rays that come from this Sun of righteoufnefs ; he is fairer than the children of men, and grace eminently is poured into his lips, Pf. xlv. 2.

ll.Complaint. But alas! where is my foul? how dull is my underftanding ? how dead my affeClions ? how «arelefs, how pcevifti is my foul, in a bufinefs which concerns it fo much ? how prejudicate is my opinion?

bow

1

222 ' ME DITJiri

how vain are my conceits? O my foul! how ignorant art thou of the incomparable worth, and delightful fweetnefs that is in the Lord Jefus ? how fecure and fleepy, and fcnfelefs art thou ? O this hard heart of mine ! thou canft mourn for lofles and crofTes of this life, but for the lofs of Chrift, thou canft not mourn one jot: didft thou,

0 my foul, truly affeft Chrift, the pillow would be wartied with thy tears for thy want of Chrift, and for thy want of aftur-ance : wo, and alas, that my mind is taken up with a confluence of worldly lufts, worldly cares, and ^vorldly defires ! O it is this that quencheth the conjugal love of my foul to her bridegroom ; my loves are iiow become very adulterous loves : wo and alas, that / have loved the world, and the things that are in the luorld, i John ii. 15. that I have followed my bafe lufts, and adulteries, and abominations; that in-ftead of loving Chrift, I have loathed him, and whipt him, and fcourged him, and crucified him, and preferred the vileft luft (any fm whatfoever) before the Lord Jefus.

\And now lam mufing of this love of Chrift, alas, I feel it not, or if I feel a little, little love of defire, yet I have no fenfe, no tafte, no relifh of that love of complacency; there is no fuch fire, no flames in my breaft towards the Lord Jefus.

in. Wijlying. And yet, O that I could love the Lord Jefus ! O that he had my heart ? O that now I could bid adieu to all other lovers ! O that the Father of love, and the Spirit of love would ftrike one fpark of love from the promife, to kindle it in the heart of this poor creature! O that

1 felt a dilatation of my dclires after Chrift! that God would ftrttch them, and widen them to the \umoft, that I might love Chrift with all my heart, Ibul and might! O that I were even fick of love ! O that I were caft into the melting pangs of a divine Chrillian love! O my foui, confider the want of Chrift, and the worth of Chrift ! O confider the benefits of Chrift's death,

0 iY.

the fweetnefs of Chrift's promifes, the plea-fantnefs of his commands, the precioufncfs of his graces, and above all, the infinite-nefs of his love, and thou canft not but love him ! confider that foul ravifhing text, Cod who is rich in mercy, for his great love wherewith he loved us, even when we were dead in Jins, hath quickened us together with Chrift, and hath raiftd us up together, and tnadc us fit together in heavenly places in Chrifl Jefus ; that in the ages to come he might fhew the exceeding riches of his grace, in his kindncfs towards us through Chrift Jefus, Eph. ii. 4. &c. and thou canft not but cry out with the ardency of affeciili-on, with the ftrength, the zeal of love, O ! To him, unto him that loved us, and wajlj-ed us from our Jins in his own blood, and hath made us kings and priefts unto Cod, and his Father, To him be glory and dominion for ever and ever. Amen. Rev. i. 5, 6.

IV. Confeffion. O my foul, thefe are fweet motives: but alas, how dull is thy underftanding, how dead thy affe(ftions ? I clearly fee there is no ftrength at all in thee. O how cold, and weak, and faint, and heartlcfs are thefe thy wifhes ! O Chrift ! I would love tliee, but I cannot; I find no ability in myfelf to love thee ; I am no more able to love thee, than cold water is able to heat itfelf. O where be thofe fcalding [thofe ardent] affef^ions to Chrift Jefus, which holy men have felt in all ages, and ftriven to exprcfs in their fo-liloquies .^ O where is this holy, conftanr, conjugal love I O where are thofe fwell-ings, and throwings, and wreftlings which others have felt in their bowels ? O where be thofe holy fits, thofe pangs of love, thofe love-trances, thofe feraphical flames of conjugal afle(5lion, which made the fpoufe cry out, / am fick of love? Cant. ii. 5. Alas, I feel a diftemper in my alfeftions ; I find it not fo eafie to love Chrift, as many men think ; furcly it is a very hard and difficult thing to love the Lord Je!us.

V, Petition. Come then, bleifed Lord,

and

M E D I TA T 10 N.

and {hew thy own felf to me, / befeech thee if 1 have found grace in thy fight, fhe-d) me the way that I may knoiv thee: I befeech thee JJjeiv me thy glory, Exod. xxxiii. 13. 18. Give me the fpirit of-voifdom and revelation in the knoiuledge of Chrifi, Eph. i. 17. Let me fee thy beauties and'glorious excellencies, and by this means blow my love into a pure flame, yea advance it to a degree of angelical fublimity. Surely, Lord, I cannot love what I fee not, and therefore anoint mine eyes with thy eye-falve, that I may fee thy lovelinefs, and love thee with my beft loves: O kindle, inflame, and inlarge my love that it may reft largely in thee; inlarge the crany which the Spirit haih bored through the flefli into my fpirit that I may largely fee thee, and fo largely love thee J inlarge ihe arteries and conduit-pipes, by which thou the Head and Fountain of love floweft into thy members, that, being abundantly quickened and watered with the Spirit of love, I may abundantly love thee; and do not only come much, but come often into me, and let my fpirit often be one fpirit with thee, in communicative and fruitive unions; for fuch often unions with thy Spirit, will make my fpirit more fpirkual, and the more fpiritual (lie is, the more will flie love thee, the God of all fpirits. BleflTed Lord, wilt thou love the image, and fliall not the image much more love the pattern ? 0 that I were fick of love ! that my underftanding, will and affeftions were all overflown, overcome and amazed, that my faintings were inflamed towards thee, and even melted into thee ! O fweet Jefus, touch my foul with thy Spirit, that virtue may go out of thee into me, and draw me unto thee; let the favour of thy ointments, whofe very breath is love, be ever in my noftrils: * Give me flaggons of the new wine of the kingdom,' which may lift up my foul above my felf in my loves; give me to forget the low and bafe loves of this world, and by an heavenly exccfs, tranfport me into an heavenly

223

love, that I may embrace Chrift who is the Lord from heaven with a love like himfelf:

0 give me to believe; for faith and love grow together, and the flronger my faith, the greater will be my love.

VL Confidence. And this (fweet Jefus)

1 am fully perfuaded thou wilt do ; / believe^ Lord, help my unbelief,- furely thou art God, who canft not lie, and thou haft promifed, that the upright fhall love thee. Cant. i. 4. O how rtiould I but believe thee > and now thou haft in fome fweet meafure convinced me, now thou beginneft to warm my heart, and to caft me into a love-trance; now that my fpirits are fome what raifed, my heart in fome fort inlarged, my mind in fome meafure fixed upon thee; I make bold. Lord, to conclude with this fpiritual Epithalamium, BleJJed Lord, I «m thine, only thine, ever thine, all that I am is at thy command, and. all that I have is at thy difpofing; be pleafed to command both it and me ; I know whatfoever I adventure or lofe for thy fake, I fliall receive with infinite advantage in thy blefl^ed felf. I dare truft my Lord with the beft thing that ever he gave me, my precious foul. O my bleeding heart and broken fpirit doth languifti, in a thirfty love, panting and gafping after thee, my blcfl^ed Saviour : O let me tafte how gracious thou art, by fome real experiments in my own heart, fmile upon me from heaven, anfwer me with fome aflfuring whifpers of the Spirit of adoption; Kifs me -with the kiffes of thy mouth, for thy love is better than -wine. Cant. i. 2. O let me bathe my foul in the delicious intimacies of a fpiritual communion with thee my God, that I may for e-ver adhere unto thee with a fincere con-ftancy, and reft in thee with a love of complacency : for I itt\, I find my foul caft into a longing fweat for thee, and nothing can fatisfie the importunate longing of my perplexed foul, but thy own felf; for thou art my Lord, my love, my life ; and thou art altogether lovejy, O my dear Jefus!

O my dearen: hufband ! O thcfe holy fits! O thcfe fweei pangs of love grow upon me apace ! Upon a fudden, my king, my Saviour, I am even Jick of love !

Conclufion. And now, O my foul, return unto thy reft, for the Lord hath dealt bountifully with thee, Pfal. cxvi. 7. The rea-fon of thy love is Chrift's love ; Thou lovef} him hecaufe he ^rf} loved thee. Is it thus,

0 my foul ? hath the Lord Chrifl: indeed difcovered his will, to take thee for his fpoufe ? What, he that is fo holy, to marry fuch an impure wretch as thou art ? O how ftiould this but melt thee into a flame of love? What ftif^ings of love fliouldft thou now feel in thy bowels ? How fhouldft thou now value him, and prize

'liim, and praife him ? How fhould thy g,lory no-w fing praijes to him, and not be

Jilent P How fhouldfl: thou admire and wonder, that thou could ft endure to be without Chrift fo long ? that thou couldft fo flightly think of Chrift heretofore ? O my foul, henceforth cling to thy Saviour, go out of thyfelf, and creep to him, and affe6l not only union, but very unity with him; bathe thyfelf hereafter again and a-gain, many and many a time in thofe delicious intimacies of thy fpiritual marriage: nnd to that purpofe, O my foul, if fome-limes thy love to thy Saviour fhall cool, ' O then fweet Saviour, look upon me in mercy ; one look of thine will awaken my love, and make me weep bitterly, that

1 have loved thee fo little, whom to love iufficiently, my beft and mightieft loves are moft infufficient: prevent my fecking with thy feeking, be thou prefent with me in thy providence and power, when thou feemeft to be far from me, in the tafte of thy fweetnefs and fruition of thy loves; :ind then when I have regained thee, I will hold more hardly, and keep more faftly, and love thee more vehemently, by thy power affifting : and provide a ftock of toves in the fummcr, againft winter, if it return any more; come, Lord Jcfus, and

JT 1 0 N.

be as the roe on the mountains : my life is hid with thee, O appear quickly, that I may quickly appear with thee in glory, and in the happinefs of a confummate marriage : even fo come Lord Jefus, come quickly. Amen, Amen. Rev. xxii. 2c. Pfalm xviii. to ver. 7.'

§. 6. Another Example : Of Eternity.

AFTER entrance by prayer and choice of this theme, the foul may proceed thus :

L Defcription. O my foul, what is this eternity whereof thou ftudieft ? * It is the intire and perfeft poftcflion of a life (together and at once) that never ftiall have end ; The defcription may be imperfe£\; and no wonder : for how can that be defined, which hath no bounds or limits ? whatfo-ever is faid of eternity, comes infinitely fliort of it; no words can utter it, no figures number it, no time can meafure it. Eternity is of this nature, that, take from it what you will, it isftill the fame; it is neither increafed by addition, nor diminiftied by fublhaftion. What is eternity ? * It is a circle running back into itfelf, whofe center is always, and circumference without all end.' What is eternity ? ' It is a duration always prefent, it is one perpetual day which is not divided into that which is paft, and that which is to come.' What is eternity ? * It is an age of ages, never expiring, but always like itfelf, without all change.' What is eternity f ' It is a beginning without beginning, middle or ending, always beginning.' And this, O my foul, is Eternity.

II. Dijiribution. There is a two-fold eternity, an eternity of wo, and an eternity of joy. I. Of wo : O wo that never ihall have end ! The worm Jlmll not' die^ the fire Jlmll not he quenched^ Ifa. Ixvi. 24. Afterathoufandthoufsind millions of years, there are ftill as many more to come, and when thofe many more are come and gone, the woes are yet as far from the luft as

they

they were at the firft: it is now above is the efficient, but fin the meritorious four thoufand years fince Efau, who hated caufe of this wo, The "wages of Jin is death, Jacob, was caflinto this pit of woes,and yet Rom. vi. 23.

the number of his years of torments are 2, Eternal joy is from him : the Father as many as at the firft day of his torment, beftows it, the Son merits it, the holy

2. Of joy : O joy above all the joys in har- Ghoft feals and applies it: God hath given veft! iTa. ix. 3. they are the joys of hea- thee a Saviour, O my foul, to give this ven f: there joys the underflanding, by a eternal joy to thee, and God hath given perfeifl knowledge of God, [the beft and thee faith whereby thou mayeft attain to moit perfeiH: being] and by the [infinitely this Saviour ; and God hath given thee his tranfporting, and transforming] vifion of word, whereby thou mayefl attain to this God; there joys the memory, by a per fedl faith: lookup, therefore, to him as the remembrance of all things pall, [efpecially, beginner and finiiher of this eternity, and of all good thoughts, words, and deeds; whilft thou magnifiefl the author, be ravi-which muft needs afford unfpeakable de- Ihed with the glory of the work; there light to the refle(fling foul, in the future is nothing that is good that is notcompre-world, fince we know that the remem- bended herein; In thyprefence is fulneCs brance of any goo'd thought, word, or of joy, and at thy right hand are pleafures deed affordeth fuch a vaft pleafure even in j[or evermore, Pfal. xvi. i i. this life;] there joys the will, by enjoying all IV. Effe6ls. What are the effe^s, O my manner of good without fear of evil. In foul, of this eternity ? this joy there is no corruption, no defe6l7 i- Of eternity in hell, thefe amongfl \ no old age, but folemn glory, and con- others ; * heavy, heavj, mod fad and heavy tinual folemnity; there is an everlafting thoughts,' when the damned fhall confi-fpring, there is always the flower, and der their doom, Go ye into everlafiing grace of youth and perfefl: health : With fire, then/hall they call their deep thoughts thee is the fountain of life, and in thy light on time pafi, and eternity to come. fhallvjefee light, Pfal. xxxvi. 9. [There, i. For the time part, they fliall remera-perfeft happinefs endureth forever: for her, ' That fometimes they lived, at leaft heaven, as itis an exceeding, fo it is zneter- fome of them, in a glorious Golhen, en-naliveight of glory. And this is that which lightened with the faireft noon-tide of the crowns the joys of heaven, and banifiieth gofpel that ever the fun faw, and that all fears and trouble from the minds of the they heard many a powerful fermon, any blefied.] one pafl!age whereof, had they not fuffered

^ III. Caufes. Whence are thefe two eter- fatan to blindfold and baffle them, might

nities, O my foul, but from Him that is have been unto them the beginning of the

only eternal ? new birth ; that many times they were

I. Eternal wo is from him, For he hath told of this danger by God's faithful mini-

prepared Tophet of old, Ifa.xxx. 33. God iters; that they had many calls and of-

t The chid-ingredients of the happinefs of heaven, fo far as the fcnpiurc hath ihcuglulit to rcVcal it to us arc. m77 iTc , °"/ ."^"rl'^^Se. and the height of our love, and the perpetual focicty and fricnd(hip of all the bkncd .nhab.t.nts of thofc glorious manfions ; and the joyful concurrence of all thefb in chcarful expullfons of o,-a-titi^de, in the .nceflant prailcs and admiration of the fountain and author of all this h;,ppinefs.—- And if there -were no other, as there may be ten thoufand more for any thing I can tell, yet generous and virtuous minds will eafily undct land how great a pleafure there is in the improvement of our knowledge, and the cxercifeof love • and in a grateful and perpetual acknowledgment of the grcateft benefits. Qr Tx'lotfon

n'l" !,^|- t*;'"!""* of heaven thefe t«o things Ihall be recorxiled which never met together in any fenliul or worldly delight, long and full enjoyment, and yet a fredi and perpetual pUalurc. Jilhifon.

G g fers

fers of falvatlon,

many a time cried behind them,

M ED ITATJ 0 N.

and the Spirit of God ms.&c. i.e. 'All theftarsofhcaven,ftiIIsof

This is the way, ivalk in it ; that fometimes they were half i>erruaded to be Chriftians, and they were near falvation, and they had a golden opportunity for it; but alas! they revolted agaiiji, and perferred their lufts, and parted by thefe offers and opportunities with an inexpiable negleO:, and horrible ingratitude, and now they ly drowned and damned in that lake of fire and brimftome, which they might have fo eafily and fo often efcapcd.' O what a fliriek will this caufe in hell ? whiles at every of thefe confiderations the worm of cbnfcience (hall give them a deadly bite, e-ven to the heart ? That the memory of things here on earth, remains ftill with all fpirits in the world of hell, is manifeff,^©^, remctnber that thou in thy life-time received]} thy good things, and Lazarus e-vil; norv therefore he is comforted, and thou art tormented, faid Abraham to that rich man in hell, Luke xvi. 25.

2. For eternity to come, they fhall conlTder,' that this eternity is another hell in hell ;' might they endure thofe horrible pains, and extreme horrors no more millions of years, than there are creatures both in heaven and earth, they would 'comfort themfelves with this thought, My mifery will at laft have an end ; but this word eternity; it rents their very hearts in pieces, it rents their very throats with hideous roarings, it gives a new life to their tinfuffcrable forrows. O my foul, doft thou not tremble at this confideratlon ? I-jnagine thou heareft Judas roaring in hell's flames, ' 1 have now fuffered above one thoufand fix hundred years, fince I betrayed Ghrift, and through the extremity of torment, I have thought thefe one thoufand fix hundred, to have been a thoufand thoufand thoufand thoufand years: O when will be an end of thefe fufferings ?' M'hen ? Couldft thou teW/hl-las c(^li,J}illas roris, undas aquaeifiuyni-

dew, drops of rain, fleeces of fnow, flowers of the fpring, colours of flowers, fruits of the earth, grains of corn, leaves of trees, beafls of the field, motes of the fun flying in the air, hairs on thy head, fand on the fea-fl:iore, piles of grafs growing on the earth ; and fhouldft thou add to thefe, all the thoughts of men, the motions and mutations of all the creatures, and number all thefe by all the additions and multiplications of arithmetick, enough to fill volumes reaching from earth unto heaven, as yet thou haft not meafured the length, the middle of eternity !' O Judas, here is thy lot, thou haft fryed in hell a-bove a thoufand years, thou muft be tormented in thofe flames, a hundred thoufand years, ten hundred thoufand years, a thouland million of years of ages^ and when all thofe years and ages are gone and paft, thou art as far from the end of thy torments as thouwert at the beginning, when thou hangedft thyfelf and firft wentft down to hell. O my foul, here's a meditation able to ftartle thee from the fleep of fin ; no queftion, at thefe thoughts^ Judas, and all the damned in hell take on with infinite anguidi and inraged indignation : fience comes that horrible hatred and perpetual blafphemies which the damned utter againft God : O how they tear their hair, and bite their nails, and gnafli their teeth, and dig furioufly into the very fountain of life, defirous (if they could do it pollibly) to (pit out their very bowels. O my heart, well mayeft thou tremble in the midft of this meditation ! O eternity f eternity ! eternity !

2. Of eternity in heaven; thefe, a-mongft others, are the efle(fts, rowzing, raifing,and moft ravilhing thoughts, when the blelfed ftiall confider their doom, ComCt ye blefjed of my Father-, inherit the king-dom : Then ftiall they caft their thoughts on time paft and eternity to come.

I. For time paft. They fhalJ remem«

ber.

per, 'That fometimes they were in ' as they fhould notfurpafs the brlghtrcfs

of the fun, but the fun behig the mofl: glittering thing in the world, he takes a refemblance towards expreffing their incomparable glory :' But to heighten this glory, obferve the auxefis, it (liall be for ever, i. e. for eternity, or for ever and ever, /. e. for eternity and eternity ; or, as the Latins, inperpetuas ceternitatei,^ox * perpetual eternities:' If one eternity be without end, what are two ? What are ten ? What are an hundred ? What are infinite ? O what-a life is this that know-e"^*' no end ? AVhat a glory is this th^t never fadeth ? AVhat a love is this that never cooleth ? What a joy is this that never ceafeth ?

V. Oppofites. Why then, O my foul,dofl thou fet thy refl on this fide Jordan ? What are thofe few fliort pleafures thou here enjoyeft ? AVhat is this brittle life on which depends eternal blifs or wo ? AVhat is earth to heaven ? What a minute to eternity ? If any thing be contrary to eternity, what is it but this punOilioof time we have here to fpend ? This brittle life? What is it but an ell, a fp?.n, an inch, a point ? O dear penny-worth, to buy the merry madnefs of one hour, with ages of pangs infinite and eternal! O dearelt bargain that ever was, to fell away heaven, our everlafting inheritance, with Efau, for a fip of momentany pleafure. [Oh ! vain and foolifli fouls ! that are fo little concerned for eternity ; that for the trif-flesoftime, and the pleafures of fin wliich are but for a feafon, can find in their hearts to forfeit an everlafting felicity.] I fee this world and the other are mere oppofites ; my life is fo fliort, and eternity fo long, that I cannot tell what is moie contrary than thefe two : My life is nothing but a now, this inflant is properly my own, I cannot promifeto myfelf any thing future, and therefore my life and eternity' areas contrary as may be. [Onmyprcfcnt

con-

troubles, in forrows, in ficknelTes, in contempt of others, in dangers by fea and land ; that fometimes they were ready to periih, and to call away their fouls by this or that fin, but that God flill held his fpecial hand over them, and gave them grace, and brought them into the port and haven of fecuritj'^, where is no fhadow of miferies, [neither ficknefs, nor fin, nor death, but all is health, and peace, and purity, and life immortal :—They fliall alfo remember, and look back with pleafure, on all their pious thoughts towards God and their Saviour, and on their ex-preflions of love, defire, hope, and truft in him ; on all their inward and outward afts of juftice and charity towards man ; on all their pure and chafle, on all their humble and felf-denied tlioughtsand deeds, with reference to themfelves.] O what ravifhing of fpirit will the foulsof thejuA be cafl: into at their recalling of time pad: ! Now that the memory of things here below remains ftill with the fpiritsof the juft made perfeft, is manifeft [from fcripture,] Rtmember me ivhen thou conicj} into thy kingdom^ faid the good thief to Chrill, Luke xxiii. 42. [and it is alfo manifeft from reafon ; for memory, or confciouf-nefs, being efi^ential to the human foul, it may as foon ceafe to be, as ceafe to remember, or lofe the remembrance of things part ; The foul therefore, the immortal ibul, mujl and -will in another ftate call to remembrance things paft, and remember them much better than it doth, or can do, now.']

2. For eternity to come, they fhall con-fider, that the joy they enjoy they ftiall enjoy for ever : They that be ivife floall flnne as the brightnefs of the firmament s and they that turn many to righteoufnefs, as the fiars for ever and ever. They fhall Jhine : how ^as the firmament, as thefiars, Dan. xii. 9. or as //;t/«/7, faith our Saviour, Matth. xiii. 45. Kot fo, faith Chryfoftom,

Gg2

MED I r^i r J o N.

condufl, in this moment of life, an eternity of happinefs or mifery depends.]

VI. Compari/ons. But to what fhall 1 compare this eternity ? Js a drop of-water is unto the fea, and a gravel Jione is in comparifon of the fan d^ fo are a thoifand years to the day of eternity^ Eccl. viii. 9. Nay, if we multiply a thoufand years a thoufand times, it would not amount to the leaft fradion of the numberlefs number of eternity. They fay, that the eighth celeftial orb or fphere is moved wondrous leifurely, for though it be daily wheeled about by the rapid qjotionof the Primum mobile^ ' the firfl: mover,' yet it finifheth not its own proper circuit, but once in thirty fix thoufand years; and this fpace of time they call the great year, or Plato's year : But compare this with eternity, and it will appear but as a moment, a very nothing at all: To what then mayeft thou compare this eternity ? O my foul, ' it is like an orb every way round and like it-felf; or like a wheel that turns and turns, and'doth never ceafe turning; or like 3 year, continually wheeling about, which turns again to the fame point whence it began, and Hill wheels about again ; or like an ever-running fountain, whither the , waters, after many turnings, flow back a-gain, that they may always flow ; or like a fnake bowed back into itielf orbicularly, holding the tail in her mouth, which in its end doth again begin, and never ceafeth to begin ; or like a ring, or a globe, or like a fphere, or like the circuit of the moon without all end.'

VII. Ti^/wo«/Vj.Isnotthefcripture, O jny foul, frequent in the mention of eternity ? Thefe Ojallgo into everlafting puniPo-ment, but the righteous into life eternaly Trtatth. XXV. 46. Their worm Pmll not die, their fire Pmll not be quenched : Depart from ?ne, ye curfed, into everlafling fre, Mark ix. 44, 46, 48. Matth. xxv. 4^. IVhcfoever drinketh of the water that Ifljall give him,fl}all never thirflj but the water

that I fhall give him, fljall be in him a well of water (pringing up into eternal life, John iv. 14. We know that if our earthly houfe of this tabernacle were diffolved, we have a building of Cod, an hoife not made with hands, eternal in the heavens, 2 Cor. V. I. Surely he Poall not bemovedfor ever, the righteous fmll be in everlaf}ing remembrance, Pfa.cxii. 6. They that be wife fhall flnneas thebrightnefs of the firmament; and they that turn many to righteoufnefs, as the ftars for ever and ever, Dan. xii. 3.

Thus far, O my foul, for the information of thy judgment : Now for the flirring up of thy aIic6lJons.

I. Relifh. O eternity, whether of joys or woes ! O that thou wert written in a book, that thou wert graven with an iron pen and lead in the rock for ever! Job xix. 22, 23. O that my heart were the book ! that my meditation were the iron-pen and lead ! and that this word Eternity werefo imprinted and engraven in my heart, that I might flill have it in my mind, when pleafure fawneth, when lufl provoketh, when the flefh rebelleth, when the Spirit faileth ! O eternity how is it I forget thee ! [confider, O my foul, that thou art an immortal fpirit. Thy body dies, but thou, thou muft live for ever. O ! do nothing now, but what thou mayeft with pleafure look back upon a million of ages hence.] O my foul be enablifhcd,and fay with David, my heart is fixed, 0 God, my heart is fixed, Pfalm Ivii. 7. Set thyfelf in a fure place, and ftand a while ; and ftanding, admire at this eternity which always ftands, and never pafl!eth away ; and that thou mayeft tafte and relilh, that thou mayeft be affected and moved with this eternity,

I. Confider the never-dying worm,.and the everlafting fire. O the bitternefs of this eternity ! there's a man in the fire, and a worm at his heart ; the fire burns him, and the worm bites him, yet neither of thefe makes an end of him ; there he roars, and yells, and howls, and cries, O

\1Q

wo is me for ever ! A man broad is the ivay, and many there are that walk hell-ward. It were enough indeed to make all tremble, though there were but one amongft all the fons of Adam to fuf-fer eternally ; but that Helljhould enlarge herjelf, and open her month "without TTieafurey and their glory and their multitude and their pomp Pjould defcend into it, Ifaiah v. 14. That there fhould be millions of men of the fame flelh and blood that I am, chained together in hell, where one roars and another anfwers, and all bear this burden, Wo, and alas for ever 1 In one nook of hell, there's a lamentable fhreek, Wo for ever, in another corner far remote there's another fearful fhreek, Wo for ever ; in all the corners of the fmoky vaults there's a cry, or an echo of this cry, For ever, for ever, for ever, for ever. O my foul, how is it thou canft fleep in the night, or be merry in the day, whilft thou thinkeft attentively, or conll-derert throughly of this meditation ? Lefs matters have fometimes put men out of their wits, and bereaved them of their lives. [Oh that I might avoid thefe wicked cour-fes of impiety, injuftice and intemperance, that lead down to death and eternal perdition ! Oh that I would now mind the things that belong unto my peace before they be for ever hid from mine eyes .' O wretched man, dareft thou to live one moment longer in fin who knowefl not but the next moment may be thy laft! ]

2. Gonfider the eternity'of Joys: It may be the former confideration is too legal, and it will notfuit every fpirit fo well. * Every thing is received according to the receiver ; a legal fpirit, fay fome, doth re-lilh and favour moft of thofe arguments which are drawn from hell; but an evangelical fpirit doth beft reliQi them that are drawn from heaven.' Come then, O my foul, and in the clofe of this meditation dwell on, and confider only the fweetnefs of this eternity : But how fliould 1 con-

M ED ITyi T I O N. 229

faid I ! alas, fider of this eternity ? For finee the begin'

ning of the world men have not heard, nor perceived by the ear, neither hath the eye feen, 0 God, befides thee, ivhat he hath prepared for him that ivaiteth for him, Ifaiah Ixiv. 4. When Chrift fhall come again, he {hall be admired of his fainfs, 2 Theff. i. 10. And why admired; but becaufe fome-ihing (hall be feen then that was never thought of before ? The faints cannot think there is fo much glory in Jefi:s Chrift, as then they ftiall find, and therefore they iliall ftand admiring at him; but yet becaufe the Lord is pleafed to let out a beam of this light unto us in his blefifed word, go on, O my foul, as the Lord fhail , enable ; forget a while thy oxvn people, and thy father's houfe, go out of this fleih and world, and, by a deep, and fad, and ferious meditation get into heaven ; and to make way for entrance, lift up your heads, 0 ye gates, and be ye lift up, ye everlafting doors, that a mortal, miferable wretchmay enter in. When Paul was caught up into para-dife, he heard unfpeahable words. And now by contemplation lam in heaven,methinks I fee Invifible fights; what happin'efs.is here of faints ? I Ihall reduce all to thefe heads, (i.) Their Duty; and (2.) their Glory ; which laft Spears efpecially in their Joy, and in the Objedl which they fee and enjoy. I. The duty of thefe faints confifts in the keeping of a perpetual fabbath ; confider it, O ray foul, in thefe particulars. I. They are exercifed in the higheft employments that any creature can be exercifed in: Hearken the high praijes of God are in their mouths; befides the high con- ' templation of God and of the Trinity are in their minds ; they are always finging^ praifes to God, and to him that fits upon the throne, [for all his works of wonder, for the effefts of that infinite goodnefs, and admirable wifdom, and almighty power which are clearly feen in the creation and government of the world, and

of all the creatures in it

particularly for his

his favours to mankind, for the benefit of their beings, for the comfort of their lives, and for all his merciful providences towards them in this world : But above all . for the redemption of their fouls by the death of his Son, for the free forgivenefs of their fins, for the gracious nfliftance ofhisholy^Spirit, and for condu(51ing them lafely through all the fnares and dangers, the troubles and temptations of this world to the fccure poirelTion of that glory and happinefs which they then (hall be partakers of, and are bound to praife God for to all eternity.] Pfal. cxlxix. 6. Surely this is the higheft employment, for this

' isthehighcft glory that God hath, not only from his works here, but from all the

■ councils of his wifdom about the great my-fiery of redemption, from all his works in heaven, and from all the communications of himfelfto the faints in heaven ; the end of all that God does in the world is for his glory, and the end of all that God docs in heaven, is for theadlual working of the fouls of his faints upon himfelf.

2. The hearts of faints are always up and fit for thefe high praifes of God, they are not fometimes enlarged, and fometimes llraightencd; no, no, their fouls are always up, always upon the higliefl pin, cn-

•" flamed with heat continually.

3. There is no intermillion of thefe high praifes of God; the faints continue day and night, they go not to duty, and break olF again; and go again, and break off again ; no, no, there's no other employment here, there's nothing elfein heaven to fpend one j-noment of that time in to all eternity.

4. There is no wearincfs in thefe faints, though they are praifing of God millions of years, yet they are as freHi at the end of them as at the firft moment j O eternity ! O eternal duty !

II. The glory of thefe faints is both in

their fouls and bodies, but becaufe their

bodies are not yet in heaven, let pafs, O

' n y foul, that glory, and confidcr the glo-

r I o N.

ry of thefe fouls of faints ; in each foul there is, the underflanding, will and affections : for the affeflions, confidcr only their joy ; for the underflanding and will, coniider their objefl they fee, which is, the vificn of God; and the objeft they enjoy, which is \)c\t fruition of Cody that relates to the underflanding, this to the will.

(i.) For the joy of faints, it is a pure joy without any mixture of forrow or fin ; it is a fpiritual joy, flowing efpecially from this, that God is their portion; it is a full joy, for they * joy in God, they joy in the glory of God, they joy in the communication of God to them, they joy in the glory of one another ; look how many faints are in heaven, fo many joys have the faints; for they rejoice in every one's happinefs as their own, this doubles and trebles and multiplies their joys: O it is a full joy; but that which is more than all the reft, it is a divine joy, for it comes from God, and k is in God, and it is with God. i. It comes from God being caufed by the Spirit of God. 2, It is in God, and that is another manner of joy than is in meat, or drink, or in the creature. 3. It is with God, it is the fame joy that God himfelf hath; carnal hearts rejoice in fenfual things, but God rejoiceth not in thefe things they rejoice in ; now the faints in heaven are exercifed in the fame joy that God himfelf hath; the beams of their joy are mingled with the beams of God's joy. O glorious joy! and yet the happi-nefs of faints confills not in this joy, for the enjoyment of God is above this enjoyment; proceed then, O my foul, wade further, and bathe thyfelf in thefe delicious rivers of their heavenly paradife.

(2.) For this vifion of God, the under-Handing, or the mind of faints fee God ; in this happinefs of heaven 'are inclofed thefe particulars.

I. The faints know God, for feeing is put for knowing, i Cor. xii. 12. No-j) we fee through a glafs darkly y but then face to

face i

MEDITy^riO N,

face ; novj we know i,t part, but then fhall rue kno'O) as ive are known. Every fainjt in heaven underftands all things, and knows all perfons (o far as it may any way conduce to his happinefs; there is no fim-plicity, no (hallownefs in heaven, all the faints there have (harpnefsof wir, conformity with God in knowledge, which is indeed the-very image of God.

2. The faints underftand fo clearly as that they need no help of faith; no help of means to fee thofe glorious things of heaven, except that means we call the light of glory. Indeed there is a light in heaven above all the brightnefs^of this world, a light that would dazle the eye of man, and dim it; hence, in this frail condition, no man can fee God, and live; when God, or but an angel appeared, how were men affrighted ? but in heaven, the fouls of the juft are elevated, and enabled to fee with joy thofe things that are manifefted, /;/ thy light /hall we fee light, Pfal. xxxvi. 9. It is called the inheritance of the faints in light. Col. i. 12.

. The faints in this light fee not only the attributes of his God, mercy, jufllce, truth, and wifdom; but the very limple pure eflence of God ; which yet is not feparated from his attributes; there is a clear vilion on their part, and a clear manifeflation on God's part; both are from God, to make them able to fee him, and to be willing to be feen of them : and thus God Ihews him-felf, not darkly, as to the patriarchs of old, not terribly, as on mount Sinai; not afar off, as to Balaam; not for a fhort time, as in the transfiguration ; the faints new dwell upon the contemplation of him, they have time enough to take a full view of him, even eternity itfelf.

(3.) For the fruition of God, the will of the faints enjoys God. In this happinefs of heaven are involved thefe things.

1. The faints have God, and they know they have God by a reflex afV.

2. As they know they have God, fo they

231

make what ufe they will of all the attri' butes of God, and of all that is in God; they have as much ufe as they will of the wifdom of God, and of the power of God, and of the mercy in God, as one friend u-fually fays to another, ' Make ufe of all I have as your own ;' fo God bids the faints make ufe of all his riches, and glory, and excellency, as they will.

3.Astheymakeufeof God,fothey have the fweet and comfort of what they ufe ; hence God is faid to give us all things richly to enjoy, i Tim. vi. 17. He gives the things, and he gives the comfort with it; he gives himfelf to the faints in glory, the ufe of himfelf and the comfort of himfelf in tlie ufe thereof.

4. As they enjoy God.fo they enjoy them-felves in God, they live in God continually; the fi(h doth not more truly live in the water, and move in the water, than the fouls a( faints do live in God, and move in God; Tour life is hid with Chrifi in God, Col.iii. 3." The life of faints upon earth is an hidden life, and it is hid in God, but in heaven ic is a revealed life, and revealed in God, and enjoyed in God. Such a fpeech is that of Chrift, Enter into your mafier's jcy. Mat. XXV. 23. it enters not into you,but ye mufl enter into it; and what is it? Tour maf-ter'sjoy; not only that joy that your maffer gives, but the fame joy that your mafler has, it is your maker's own joy that yoii muft enter into, and that you fhall live in. So,Iwas in the fpirit on the Lord's day,{-m\\. John, Rev. i. 10. it is not faid the fpirit was in hiwyhut he was in the fpirit ; lurely this was a beginning of the glorious condition of the faints of God; they are in the Spirit of God, not only God in them, but they in God. And this, O my foul, is the fpiritual part of heaven, doth it not re-lilh ? 0 tajie and fee that the Lord is good / O here is the pure, fpiritual, quinteflential joys of heaven ! the faints are fo fwallow-ed up in God, as that they cannot any further mind themfelves, but altogether God ;

way

nay rheir minds, and wills, and affefiions, are all fet on God and nothing elfe. i. Their minds are fo immediately fet on God, as if they were wholly emptied of the creature, and had nothing to do but with an'uncreated good, even God himfelf. 2. They will not any thing to thcmfelves nor to any creature, but all to God ; O their wilUs wholly taken up Vv'ith God. 3. Their affections are wholly fet on" God ; they rejoice in the Lord ahvays, and again rejoice in the Lord, Pfalm. iv. 4. They love the Lord -ojill all their heart, and ivith all their foul, and with all their mindy Mat. xxii. 37. an(^though they love them-felves, yet fo as that they love thcmfelves for God : in this world we love God for ourfelves, which is but a natural love, or for himfelf, which is a gracious love ; but in heaven the faints love.themfelves for God, which is a glorious love. And in this kind of love of God, and enjoyment of thcmfelves in God, the faints are raviHa-ed with God, and are in a kind of extafie eternally. * O the fweetnefs of this eternity ! O blefled eftate of faints in the kingdom of heaven ! O glory not to be expref-fed, even by thofe who are glorified i There is that perpetual fpring, which through the frefli and fwcct breathings of the Spirit of God, fhall flouridi ever; there is time, if it be time, always after one fort, not di-ftinguiflied into evening and morning, but continued with a fimple eternity. O e-ternity of joys, worthy of continual fongs of faints and angels to celebrate thy praife! O eternity of joys i how (hould 1 extoll thee, delire thee, love thee, and hate all this world for thee !' [O blclfed time! -when all tears Jhall be wiped from our eyes, and

r A T I O N.

death and forrow Jhall be no more: when mortality Hiall \>q fwallowed up of life, and we (hall enter upon the polTeflion of all that happinefs and glory which God hath promifed, and our faith hath believed, and our hopes have raifed us to the expectation of; when we (hall be eafed of all our pains, and refolved of r.ll our doubts, andbe purged from all our fins, and be freed from all our fears, and be happy beyond all our hopes, and have all this happinefs fe-cured to us, beyond the power of time and change : when we fhali know God, and o-ther things without ftudy, and love him and one another without meafure, and ferve and praife him without wearinefs, and o-bey his will without the lead reluclancy ; and iliall ftill be more, and more delighted in the knowing, and loving, and prai-fing, and obeying God to all eternity.]

II. CG7uplaint. But alas ! where is my love, my longing after this eternity > what little taQe and favour have I of this fweetnefs? My foul, what dulnefs and heavinefs is this that hangs upon thee ? How hath the world bewitched thee that thou art become fo carnal, fo corporeal, fo fenfelefs of fpiritual things ? Thy thoughts run after riches, and they are uncertain ; thou art ambitious after honours, and they are flippery ; thou art in love with pleafures, and their end is fudden, and there is bit-ternefs in the end ; thou art daily conver-fing with men, but death (hall dilfolve-all knots of friendfliip with others. O pre-pofterous care ! what, all on the world * ? and now Eternity is thy meditation, (on which thou Ihouldft tafie largely, and be affefted deeply) art thou now all a mort ? O what dulnefs, what drowfmefs, what fe-

• When we come to die, and etcrnhy (hall prefcnt itfflf to our ferious and waking thoughts, then things will put on another face, and thofe things which we valued fo n-ucli In this life wiU then appear to be nothing worth ; but thofe things which we negleftcd, to be of iniiniie conce-rDroent to us, and worthy to have been the care and endeavour of our whole lives. And if we would conf.der thelc things in time, while the opportunities of life and health arc before us, we might bt- convirctd at s cheaper rate, and come to be fatisficd ot the vanity of this world before wc dcfpaircd of the happincls of the olhtr,—T i l l o r s o n .

curity

M E D I

cnr'ity is this ? if thou hafl: in thee any fpark of that heavenly fire firfl: breathed into thee by the Spirit of God, awake, awake, O my foul, away, away with this dull, fenfelefs fecurity, and confider there's but a ftep between thee and Eternity of joys. What haft thou rot feen ? haft thou not heard ? and when all is done, art thou fo carelefs of thy home, fo fenfelefs of fpiritual delights ? A gracious heart takes not the things of heaven as guefles and imaginary things, but looks upon them as certain, fubftantial realities; and this is a fign of grace, O my foul, if thou art able to look at the things of heaven, as the only real, fubftantial, ■excellent things, and fo as to darken all the things of the world. Carnal men look upon thefe heavenly things as conceits and imaginations, they have not faith, nor do they know within themfelves that there are fuch things, but the faints kno-w "ivithin themfelves, that they have a better and an enduring fuhfiance, Heb. x. 34. Luke xvii. 21. the kingdom of heaven is within them, and therefore they are u-fually quick and a6Hve, and lively, and cheerful in their fervices or fufPerings. O my foul, how fhould I bewail thy wants ? Doft thou doubt whether there bean heaven or whether thou haft a God and a Saviour there ? Oh far be it from thee this atheifm, wo to thee if thou believeft not; but O thou of little faith, doft thou believe there is fuch an happinefs, and an hap-pinefs for thee, and yet thou defirefl it not, and yet thou delighteft not in it ? A-las, how weak and unbelieving is thy belief? How cold and faint are thy defires ? Tell me what fuch goodly enterir.inment haft thou met withal here on earth that was worthy to withdraw^ thee from thefe heavenly joys ? Or what caufe of diflike findeft thou a. bove ? Oh nohej my foul, it is only thy milerable drowfinefs, only thy fecurity. Oh what (hall I fay ? AVhat aileth thee, O my foul ? As Jonathan faid to Amnon, •why art thou lean from day to day^ being

H

TAT I O N. 233

the king's fon ? So, "why art thou heavy, O my foul, and why walkcft thou fo dum-pilhly in the ways of God, being the King of heaven's fon ?

III. Wifj. O that I could mind this eternity ! that I could tafte or reliftn this eternity ! that I were fitted and prepared for eternity! 0 that I -were -wife, that I un-derflood this, that I confidtred my latter end! Deut. xxxii. 29. 0 that new while it is called to day, while it is the accepted time, and the day of falvation, 2 Cor. vi. 2. I had a diligent and intent eye upon this Eternity ? O that I could ftill realbn thus, What if I endure hunger and thirft-, emp-tinefs and injuries, ficknefs and poverty ? What if I were beaten with rods, or fuf-fered fjipwreck P what if I were floned to death ? 1 Cor. xi. 23. all thefe are nothing to that eternity of woe?. On the contrary. What if I had Crefus' riches, Solo-n?Dn's wardrobe, Belfhazzar's cup-board, Samfon's ftrength, Abfalom's beauty ? What if an angel Jhould take me up into an ex' ceeding high rnountainy and fhew me all the kingdoms of the world, and the glory of them, and fay unto me, All thefe will I give thee ? all thefe are nothing to e-ternal glory. O Lord, that I could wait and long for thy falvation ! O that I could mind the things above ! O that my eyes, like the eyes of thy firft martyr, could by the light of faith fee but a glimpfe of heaven ! O that my heart could be rapt up thither in defire ! O that I could fee heaven with a difcerning, experimental, fpi-ritual, fixed, believing eye 1 O that my mind were raifed to look after that communication of God that I Pnall have hereafter ! O that my converfation were in heaven ! O that my foul were at this very time and moment to receive the influence of heaven's joys into it! How then fhould I trample upon thefe poor vanities of the earth ! how willingly fhould I endure all forrows, all toiments ! how fcorn-fuUy fhould I pafs by all pleafures, all h pomps!

pomps 1 how fliowld I be in travail of my tliirolution ! O when fhall this day come that I ("hall perform that duty, and partake of the glory of the faints ? "When fhall this day come, that I fhall poffefs that pure, and fpiritual,and full, and divine joy which comes from God, and is in God, and is u-ith God ? When fhall this day come that 1 fhall have * the vifion of God, and the fruition of God ;' when lliall I fee God, and enjoy God, and enjoy myfelf in God ? Oh, wh;n fhall this day come, that I fhall enter into thefe confines of eternity, and folace myfelf in God ? ^s the hart panteth after the "jjater-brooks, fo panteth my joul after thee, 0 God: my foul thirfteth for Cod, for the living God : 0 when fhall [ come and appear before God F

IV. Confejfion. I defire Lord, but alas, how weakly, how dully, how heartlefly ? I am not able, * Not fufficlcnt of myfelf to think any thing as of myfelf, but my fufJiciency is of God :' it is nature that pullsjme from this holy meditation ; nature favours itfelf, loves the world, abhors death and eternity in another world : it is my mifery that I dote on nothing, or on fin, that's worfethan nothing; how long fhall thefc vanities thus befot me ? How long floall thefe vain thoughts lodge within me ? Jer. iv, 15. Why Lord ? there is no flrength in me, I can neither will nor do ; // is thou only muji work in me both to will and to do (both to meditate on, and to prepare for eternity) of thy good will and pleafure, Phil. ii. 13,

V. Petition. To thee, Lord, I make my moan, to thee I tender my humble petition, and pour out my foul: O give me a tafte and relilh of this eternity ; O give me * this water, that I need thirft no more;' O give me fuch a tafte or reliih of this ■water, that it may be in me a well of water Springing up into eternal life: O in-

ri o N.

flame my foul with a love of thefe thoughts, with a longing defire after this eternity of joys. O let me not always be thus dull and brutifh, but thoi: that haft prepared e« ternity for me, prepare my foul for eternity * ; teach me fo to carry on this earth, that I be not fhut out of thofe eternal man-fions in heaven; open my eyes that I may fee ; draw afide this vail, that I may know what eternity i:; give me fo to live as one that labours for eternity, contends for e-terniry, fuffers for eternity, [lives for eternity ;] let me never be fo foolifh as to fettle myfelf on vanity, and to negletft this eternity that never Ihall have end. Oh father of glory, give me thefpirit of wifdom and revelation in the knovjledgeofChrif^f that the eyes of my underjranding being in-lightened, I may know what is the hope of thy calling, and what the riches of the glo' ry of thy inheritance is in the faints, Eph. i. 17, 18. Lord, here is the fummary of my fuit, that I may know, not only the inheritance of the faints, hutthe inheritance in the faints, and the glory of the inheri-tance,and the riches of the glory; nor would I have my underftanding to know this, but I defire that the eyes of my underjiand-ing ?nay be inlightened; and let this come from * the knowledge of Chrifl, from the fpirit of wifdom and revelation, and from the Father of glory.* O Lord, my meaning is, and my prayer is, that I may find fome experimentaljfweet and fpiritual good in myfelf as the beginning of that eternal good which I expedl:; others may know what this eternity is in fermons, in books, in the written word ; but the faints only know in themfelves that they have a bet» ter and enduring fubflance, Heb. x. 34. O Lord, that I may know in myfelf what this eternity is, that I may know it by that experimental fweetnefs of the beginning of

♦ There cannot be a better preparation for death and eternity, than a good life. Whofocvcr therefore lives well, that is, -whofocver lava God and bis nngbbour, is prepared for eternity,

glory.

M E D IT^r 10 N, z^s

find in myfelf, and what is thee ; he owes it, bccaufe he hath promi-

^lory, that I

glory begun but grace and holinefs ? thou feeft, Lord, that it is no ftrange favour that I beg of thee, it is no other than that which thou haft richly bcftowed upon all thy valiant martyrs, confefTors, fervants from the beginning, who never could fo chear-fiilly have embraced death and torments, if thro' the midfl of their flames, and pains they had not feen their crown of glory. IVe faint fiot in fufferings, becaufe we look at things that are not feeuy 2 Cor. iv. i6. Why Lord, one drop of heaven within me would darken all the glory of the world without me ; O let me fee heaven in the reality of it with a clear, fpiritual, fixed eye; let into my heart one fweet and fav-ing thought of eternity, and then when thou wilt. Lardy let thyfervant depart in peace. My times are in thy hand, I am no better than my fathers; my life is a bubble, a fmoke, a fhadow, a thought, I know there is no abidingin this thorough-fair : oh fufFer me not to be fo mad, as while I pafs on the way, to forget the end ; it is that other life that I muft look after; with thee it is that I muft continue ; Oh let me never be fo fpiritually foolifh as to fettle myfelf on what I muft leave, and negleft eternity. I have feen enough of this earth, and yet I love it too much. Oh let me fee heaven another while, and love it fo much more than the earth, by how much the things there are more worthy to be loved. Oh God, look down on me, and teach me to look up to thee, and to fee thy goodnefs in the land of the living ; thou that boughteft heaven for me, guide me thither; and for thy mercy's lake, in fpight of all temptations, enlighten thou my foul, direft it, crovi'n it, that fo at laft I may do that duty, and receive that glory of thy faints, in joying, feeing, and enjoying God to all eternity.

VL Confidence. Behold, O my foul, and do not merely crave, but challenge this favour of God, as that which he owes

fed it, and by his mercy he hath made his gift his debt: is there not a promife made, BleJJed is the people that know the joyful found, they Jhall walk in the light of thy countenance, (9 I,o;\'/, Pfal. Ixxxix. 15. and is it not an experience tried, I fat down un-der his fhadow with great delight, and his fruit was fweet to my tafie, .G^nt. ii. 3. O what is this but the tafte of eternity ? What is this but a glimpfe of unfpeakable joy i O Lord, let me tafle this fweetnefs by fome real experiments in my own heart! give me. Lord : what wilt thou give ? give me a fpiritual eye that I may look at this e-ternity as a fpiritual thing ; a carnal heart looks at it carnally ; Oh the flalhes of joy to have a crown and a kingdom ! but a fpiritual heart looks at eternity fpiritually. O give me to look to heaven with a right eye, and in a right manner to look at the fph-itual part, and fpiritual excellency in heaven, which confifts in * the vifion of God, and fruition of God ; in the image of God, and communion with God:' O give me thus to fee, and to know the reality of this eternity. Give me Lord, what wilt thou give ? Give me an heavenly principle that will carry me heaven-ward: the church is compared to pillars offinoke that afcend upward to heaven, Cant. iii. 6. tho* the church be black and dark in regard of her infirmities, yet fhe hath a principle to carry her upward to heaven : and the faint sare compared to eagles that flie aloft towards heaven, though their bodies are not there, yet their hearts and fouls are there : why, Lord, my treafure is in heaven, Oh let my heart be there ! Oh, where fhould it be but there? Is not heaven the place and center of my heart ? and have not all things in nature a principle to carry them to their proper place ? Experience tells me that as the place of fire is on high, fo fire hath a principle to carry it on high, and as the place of earth is below, fo earth hath a principle to carry it below: and if the ft h 2 place

place and center of my heart be in heaven, mufl it not have a principle to move naturally thither ? O the confciences of many tell them their fonis work downward to Vanity and fenfuality : But, O Lord, let my foul work heaven-ward ! O Chrift, let my foul move towards thee ! though I have weights of corruption that would weigh me down, yet give me and affure me of that principle that does work to heaven. Give me, Lord ; what wilt thou give me ? give me fome beginnings of eternal life wrought in me here, give me the £rfl;-fruits of heaven. The Scripture faith, that whom he hat^jiijiified, them he hath glorifitd, Rom. viii. 30. /. e. they have the glory of heaven begun in them : Why Lord, give me this earned ; give me an heart enlarged with God's image ; now is the image of God begun, and in heaven the image of God ihall be renewed : Oh give me this image, give me righteoufnefs and holinefs, for that is the image of Cod, Eph. iv. 24. give me thy prefence, give me the vifions of God, and fruitions of God ; fuch things are in heaven ; and, as the earneft of my inheritance, give me the firfl fruits, give me fome acquaintance of thy blefled Self in every ordinance; let there be a ftronger union betwixt God and my foul; let me enjoy God in the creature, and God in the ordinances, and God in all things; yea, let me enjoy God in myfelf, and myfelf in God : O let the fabbaths be my delight as a beginning of that eternal fabbath that I rtiall keep in heaven : and thus before I go into heaven, let heaven come into me : let me talle of e-ternity by thele real experiments in my own foul. And now Lord, that thou haft in fome fweet meafure afliired me, in that thou beginneft to warm my heart, and to perfuade my foul that I have a right and intereft to this eternity; how (hould I but grow bold and confident ? Chear up, O my foul, chear up my love, Chrift's fair one, * for lo the winter is alraoftpaft,

O N.

and the time of the finging of birds Is al-nioft come.* It is but a while, and I fhall be free from the body of fin and death ; it is but a while, and the image of God fliall be made perfe£l in me ; it is but a while, and I fhall behold the bleffed face of God, and fiiall live to the praife of that blefled God without any intermiffion, and fhall join with thofe bleffed creatures, that are eternally bleffing and praifing God ; thofe taftes thou haft formerly had, affure thee of this. Believe it, believe the promifes ; be content to venture all thofe great things of eternity upon that bare word of God, Pfal. Ixxxix. 15. Cant. ii. 3. and iii. 6. Rom. viii. 30, Eph. iv. 24. What? doft thou believe! furely this one work of God to make thee clofe wiih the promife, and to venture all on the promife, doth of it-fdf intereft thee in this eternity ; for this is an immediate work of the Spirir,it is from a divine principle to be able to do this ; and yet ftay not here ; prefs on, O my foul, and do not only believe a tafte, but a hearty draught of eternity ; thefe tafles are but earnefts, but there is a promile of everlafting fruition : hath he not given his word for eternal life, John iii. 16, for an eternal inheritance, Heb. ix. 15. for ever-lafiing righteoufnefs, Dan. ix. 24. for an inheritance incorruptible, undefiled, and that fadeth not away, 1 Pet. i. 4. Awake, arife, O my foul, and lay hold on the promifes of this blefled Eternity ; be not dil'mayed by reafon of thy unworthinefs, for the promife is of grace, freely offered, and freely given to them that be unwoi ihy in their own eyes. Chrift hath purchafed righteoufnefs and everlafting life ; believe in him, and live to all eternity. Omy foul, why art thou dull and iluggilli, wherefore doft thou not put forth thyfelfro embrace and receive this promife of eternity ? ' God's promifes are ever certain, never lefs, but rather more in accom-plilhment than in tender;' why doft thou notcaft thyfelf upon thisbleffed ifrue,IfGod be * merciful; I am eternally i" It is the fure

pro-

given thee a view of them, admire at this f 2. Break forth into praifes, join with thofe blefled elders, that fell down before the lamb, having all harps in their hands and golden vials full of odours, and who fung, Worthy art thou -who ivafi/lain, and haji redeemed us unto God by thy bloody to receive honour, and blejjing, and glory, Rev. V. 8, 9. Make melody with all thofe creatures in heaven, and on earth,and under the earth,and in the fea,who {zy^BleffingJoonourj

promlfe of God, That he that ielieveth hath eternal life, John iii. 16. therefore if I believe, I am already a free denizon of the new Jerufalem ; Eternity of joys is already referved for me : why Lord, I believe, come glory, come eternity, and welcome glorious eternity, eternal glory. Conclujion, Return unto thy rej}, 0 my foul, for the Lord hath dealt bountifully ivith thee, Pfalm cxvi, 7. And yet before thy rell, I. Dwell a little in admiring at the

goodnefs of God, at the infinite treafures glory, and power be unto him tBatfitteth u-of the riches of the glory of the grace of pon the throne, and unto the Lamb for ever

God towards the children of men ! After the apoftle had fpoken of glorification, he cries out. What Poall ive fay to thefe things P Rom. viii. 30, 31. Now, O my foul, thou haft been difcourfing of eternity, what doft thou fay to thefe things ? 0 the height, and depth, and length, and breadth of the loving'kindnefs of the Lord ! Hoxu unfe arch able are his 7nercies! and his grace pafl finding out! 0 how great is thy goodnefs which thou haf} laid up for them that fear thee, which thou haft wrought before the fons of men I if ever God wrought about any thing, it was about the communication of his goodnefs to man; This was the work of God, and great de-fign of God from all eternity; Nay, the chief of the deep infinite councils of God, and the works of the wifdomof God have been, and yet are exercifed about this; O my foul, admire, admire ! if in any part of this Meditation thou haft had a true fpiriiual fight of the riches of the goodnefs of God, in the way of his communication of hap-pinefs and glory to the children of men ; if thou haft feen into the great delign of God, into the deep ^councils of the wifdom of God; ifthe Lord hath in fomefweetmeafure laid open his heart to thee, and brought thee into the treafures of his riches, and

and ever,^tv.v. 13. Be raifed, be enlarged, O my foul ! is there not caufe ? why Chrift was the Lamb fain for thee i and Chrift by his blood hath redeemed thee unto God. O the incomparable love and favours of the Lord! Was it ever found that a-ny king or potentate fliould adopt the blind, the lame, the deaf, the dumb, to fuccced ^im in his inheritance ? and fhall fuch an one as I (the vileft, the worft of finners) inherit everlafting life, a crown that never withereth, a durable treafure, which can never fade \ O what fhall I give unto the Lord for this eternity .^ My foul, rejoice thou in the Lord, and blefs his holy name : Now begin that hallelujah on earth, which in heaven thou flialt fing more fweetly to all eternity, Hallelujah ! and again Hallelujah ! Amen Hallelujah I

And now, O my foul, give up thyfelf to God, andrepofe thyfelf wholly on thy maker and redeemer ; be abundant in. lervice, there fhall not be one tear, nor one figh, iTor one prayer loft. Wait patiently on God, for the full pofTeffion of this eternity,, and walk chearfully in the way that he leads thee thereunto. Say at the parting of this meditation, O Lord, O eternity * it-felf! O thou firftand hii\,j^lpha and OmegUy without beginning and without all er.d, I

• Our auth )i muft be i nderrtood here as invoking God almighty by the name of Eternity, and not as addref-fmg himlcif, like the pocis, to eternity iticlf,

recom-

a^S rhe LIFE of FAim.

Tecommend my foul, my ways to thee ; for eternity through Chrift thy only Son, take me to thy keeping, and prepare me my only Saviour, Pfal. xvi. 8.

CHAP. IX. SECT. I. Of the Nature of the Ufe of FA 17 H.

TO live by faith, 'is by faith in Chrift to aflent and adhere unto and to poflefs the whole word of God as our own in all eftates and conditions, refting quietly upon his gracious and faithful promife, and yielding ourfelves unto his good pleafure,in fincere, univerfal, and conftant obedience :' Or, to live by faitli^'is to feed upon the fe-vcral promifes of God made in his word.and to apply them toourownfelves,accordingto our needs, and fo to uphold, comfort and encourage ourfelves againft all temptations, and unto every good duty.' This life of faith is a very heaven upon earth, a fweet fanftuary to any hunted foul ; hereby our hearts will be cheared, our life will be fweet to us, God will be glorified, and the glory of his truth will be mightily advanced. O bleffed duty !

f. 2. Of the Manner of this Life of Faith in general.

OU R dlreftions for this life of faith are either general or particular. In general, that we may live by faith, we muft endeavour two things.

I. To get matter for our faith to work upon.

II. To order our faith aright in the work.

I. That we may provide matter for our faith to work upon, we muft: obferve three things, (i.) That we ftore up all the good promifes of God, and our own experiences fesfonably : It is good to lay up in a good time aforehand. (2.) That we lay in promifes of all kinds: We had better leave than lack ; it is the wifdom of a man, that he may not live feebly and poor-

ly, but to have fomewhat to fpare, (3.) That we fo lay them up that we may have them at hand : It is folly to fay, I have as good provifion as can be, but I have itnot here : Let the word of God divell in you p\enteoiiJly and richly in all ivifdom. Col. iii. 16.

II. That we may order our fahh a-rightin the work, obferve thefe directions.

1. Take pofteflion of the promifes, and value them as our own. The prophet, recording a promife in Ifaiah liv. 17. adds thus, This is the heritage of the fervants of the Lord. So that there's no godly man or woman but is a great heir. W'henfo-ever they look into God's book, and find there any promife, they may make it their ovi^n : juftasan heir that rides over divers fields and meadows, he faith, this meadow 15 my heritage, and this corn-field is my heritage : and then he fees a fair houfe, and faith, this fair houfe is my heritage ; and he looks upon them with another manner of eye, than a ftranger that fliall ride over thofe fields : So a carnal heart reads thofe promifes, but merely as ftories, not as having any intereft in them ; but a godly man every time he reads the fcripture (remember this note when you are reading the fcriptures) and there meets with a promife,he ought to lay his hand upon it, and fay, this is a part of my heritage ; it is mine, and I am to live upon it.

2. Expert nothing from the promife but that which is fuitable to the nature of it : To this purpofe fome promifes are abfolute, which God hath fimply determined to accomplifli ; as the promife of the MeiTiah, Ifaiah vii. 14. and of the

calling

The LIFE oj

calling of the Gentiles, Rom. xi. 26. Some promifes are conditional, which God will accomplifh in his own time, and in his own manner and meafure ; in a word, they are no further promifed than God feeth in wifdom to be moft meet for his glory, and our good ; as, all temporal blelfings, lefs principal graces, and. the meafure of all fanftifying graces : now in all thefe expeft nothing from them, but that which is fuitable to the nature thereof.

3. That done, then eye that particular good in the promife which we (land in need of, and fet God's power and faith-fulnefs and wifdom awork, to bring it a-bout; forinftance, thou art in perfecuiion, and either thou wouldft have deliverance out of it, or comfort and refreshment in it : In this cafe fee all this in the promife (referring the order, and time and manner to God) and then fet God's power and faithfulnefs awork that can do it, and his wifdom awork to contrive it, which way he knows beft : This is the meaning of that text. Commit thy ways unto the Lord, trujl in him, and he /hall bring it to paCs, Pfalni xxxvii. 5. and cafi your care upon the Lord, for he careth for you^ i Pet. v. 7.

4. By faith wait upon God, in that way he hath appointed; it is true, God will work that good for us, yet we muft ufe the means, and meet God in the courfe of his providence, otherwife we live not by faith, but tempt God, and throw away his promifes and all.

5. Set it down and conclude, that God will do whatfoever he hath promifed, and

FAITH.

n9

we (hall receive it in the ways of his providence : This is the very work of faith itfelf, thus it draws fap and virtue from the promife, when it concludes. That according to the good in the promife, it is lure to be done.

6. But imagine the Lord delays and doth not fuddenly accompliai, then muft faith take up its (land, and (lay rill it come. He that believethy maketh not hajle; the vijion is for an appointed time] and therefore -wait for ity Ifaiah xxviii. 16. fo the Pfalmift, As the eyes of a fervant look to the hands of his maj}er, and the eyes of a^ maiden to her mi/lrefs, fo cur eyes wait upon the Lord our God, until he have mercy upon us, Pfalm cxxxiii. 2. not until ive ivill, nor until we fee it fit, but until He will have mercy upon us.

7. Imagine further that the Lord not on-ly delays, but feems to frown, and to fay, fiewillnot hearrin this cafe, labour with an holy humility to contend with our God,and by ftrong hand to overcome him, for the Lord loves to be overcome thus, f When Jacob wredled withGod, Let we ffo,faith the Lord; I will not let thee goSzit\\]2iCoh, Gen. xxxii. 6, So do we catch the Lord Jefus, and ftrive with him, and leave him not, till we have thofe comforts he hath promifed, and which we have begged : Surely this is the glory and viftory, and triumph of faith, when the Lord is fain to lay down his weapons, and to yield himfelf as conquered. Thy name fhall no more be called Jacob, but Ifrael, becaufe thou hafi prevail-edwith Cody Gen. xxxii. 28.

t )^'*"'J "°' ""f^S''''^ 'I'^lpo'J ^•■^'g'^'y alters his meafures and conduft. becaufe of our importunity. No r

™Vft ?. thU t3 r'" 7 r """"'"^ tJ'erefore of our author, when he faith, The lord Icles to he overcome,.

? r\ ■ Tw- °''r u" •'";:"'''""f« and importunate in our re^uefts for fpiritual and divine things be*

^r r ^e r Tlr V""",?l °"''""'" l"^ ^^'"^ ^"^ *^'^- ""'' -akes usfit to rec'l^ive and enjoy them"' And

therefore God. who loves all hu creatures, but particularly mankind, and who knows how ,o make tt^m happy has

he bater to accommod te h.mfelf to our weak capacities, has thought fit to f.gnify bis readincfs to beOow al oooi

Two

Two caxuionsconcerning promifes, and the life of faith, are mainly to be obferved in the general.

I. That not barely the promifes, but the perfon of Chrift, is the objefl of faith : We are not to reft on the promifes alone, but to clofe with Chrift in thofe promifes; and therefore in receiving of, or having recourfe unto a promife, we are firft to feck out for Chrift in It, as being the foundation of it, and fo to take hold of the promife in him : Thus Philip directs the eunuch. Believe on the Lord Jefus, Ac>s viii. 31. The promife is but the cafket, and Chrift the jewtl in it; the promife but the field, Chrift is the pearl hid in it, and to be chiefly look'd at : Thus it is faid, the promifes of pardon are not as pardons of aprince, which merely contain an expref-fjon of his royal word for pardon ; but God's promifes are made in his Son, and . are as if a prince fliould offer to pardon a traitor, upon marriage of his child, whom in, and with that pardon he tenders : The reafon hereof is, becaufe Chrift is the grand promife, in whom all the promifes are Tea and Amen, 2 Cor. i. 20.

2. That promifes in things temporal and fpiritual (not abfolutely necefl^ary to falva-tion) are not univerfal, but indefinite, /. e. he makes fuch promifes,becaufe fometimes, though not ahrays, he grants accordingly. For inftance, that promife of healing the Jick, cannot be univerfal, for it might then be fuppofed that fick men ftiould never die, feeing the elders, James v. 15. may at all fuch times of danger of death, ftill come and pray with them ; but we all know it is appointed for all ?n(n once to die, Hcb. ix. 17. the manner thereof is, that prayer is an ordinance to which God hath made fuch a gracious promife,2nd he often doth rcftore the fick at their prayers; and therefore upon every fuch particular occnfion, we are to rely upon God for the performance of i\ by an aft of recumbency, tho' we cannot with an aft of full aifurance, the promife

The LIFEof F.^ITH,

not being imiverfal, but indefinite. Of like nature are all other promifes of things temporal or things fpiritual, not abfolutely neceflary to falvation ; as long life, riches, honour, afliirance of evidence to them that fear him ; the tenor and purport of which promife is not as if abfolutely, infallibly, and univerfally God doth always perform thefe to thofe that arc truly qualified, with the conditions fpecificd in thdfe promifes ; the contrary, both fcripture, inftances, and common experience ihews, they are therefore indefinitely meant, and fo to be un-derftood by tis; becaufe whenever God doth difpenfe any fuch mercies to any of his, he would do it by promife : and he requires anfweiably an a6t of faith fuitable to that his meaning in the promife ; that as he Intended not in fuch promii'es, an ab-folute, infallible, univerfal obligation of himfelf to the performance of them to all that fear him; fo the afl of faith, which a man is to put forth towards this promife, In the application of It for his own particular, is not required to be abfolute, infallible perfuafion and aifurance, that God will beftow thefe outward thijigs upon him, having thefe qualifications in him, but only an Indefinite a<5>, as I may call it, of recumbency and I'ubmiirion, cafting and adventuring ourfelves upon him for the performance of it to us, not knowing but he may in his outward dilpenfationsmake it good to us; }et with fubmllfion to his good pleafure, if othcrwife he difpofe it; and if he grant, to confider then, That whatfoever we have, it is not by a mere providence, but by virtue of a promife.

§. 3. Of the nianner of this life of faith in particular, as in temporal evils.

1>j particular, that we may live by. faith, obferve we, i. The promifes. 2. The extrcifes of faith concerning the promifes. And both thefe are'confiderable either in regard of ourfelves, or of others.

I. In regard of ourfelves, and therein we

ihall

The LIFE of

/ball confider matters Temporal, Spiritual, Eternal.

Things temporal are either Evil, or Good.

W't fhall begin firft with Temporal Evils; and concerning them, i. Give you the promifes : and 2. The excrcife of faith in refpeft of thefe promifes.

I. The promifes that concern temporal evils have reference to thofe evils, either in General, or in Special.

(i.) Evils general, are a"ffli(flions and dangers, concerning which we have promifes, fome to Prevent, fome to Qualifie, and feme to Remove thefe afBiftions.

I. The promifes to prevent afHiftions, you may read in the word, and they are thefe, and the like, Pfalm xci. lo. Pfalm cxxi. 7. Job V. 19. Zech. ii, 5. where the Lord promifeth to be a ivall of fire to his people ', (not of flone orbrafs, faith Theo-doret) that it may both fray afar off, and keep off too at hand, protecl them, and de-flroy their enemies.

2. The promifes to qualifie evils, are thefe, and the like; Pfal. ciii. 13, 14. Ifa. xlix. 13, 14. 15- Hof. xi. 8, 9. In this Jaft promife, God imitates parents, faith Theo-doret,when any mifery is upon their child, their bowels yearn more; never fits the child fo much upon the mother's lap, never lies fo much in her bofom, as when he is fick : fo the fpoufe being fick of love, /, e. in fome mifery, Ch?-ift flnyeth her -with flag-gcns^ comforts her -with apples, his left hand is 'under her head, and his right hand doth embrace her. Cant. ii. 5, 6. where we mny read God's compaffion to his chil-drtn in their calamities, that he narrowly obferves every one of them ; Thou tel-lejt mywanderings, Plalm Ivi. 8. yea, he niaKes lo precious a reckoning of their griefs and forrr)ws, that not a tear talis to the ground, but he keeps it, pieferves it, as precious liquor, in his bottle; put 7ny ttars in thy bottle: yea, he kteps them in memoryr he notes them and writes them

I

FAITH. 241

in his book, as if he would chronicle our tears for everlafling remembrance; y/r^ they net in thy book ? 2 Cor. iv. 17. Is there, or can there be any richer or fuller exprefTion of TuJly, than there is in the Greek ; where there is both an elegant Antithefis, and double Hyperbole, beyond Engli/hing, Kath' uperbolen eis uperbclen, for affliction^ glory ; for light afflieiion^ heavy, malfie, fubilantial glory, a -weight of glory ; for momentany affliSlion, eternal glory ; nay, the apoftle aads degrees of comparifon, yea, goes beyond all degiecs, calling it more excellent, far more excellent,2Ln hyperbole, hyperbole exceeding ex-cejfive, eternal -weight of glory.

3. The promifes to bear them, or, in due time to remove them, are thefe,^and the like; Pfal. xxxvii. 24. Jer. xxix. 11. J\';c. vii. 8, 9. Pfal. xcvii. 11. as fure as harvtfl follows feeding, fo to the righteous, com-*fort follows mourning, John xvi. 20. i Cor. X. 13.

(2.) Evils fpecial, are ilcknefs, poverty, famine, war, captivity, witchcraft, poHef-fion, opprelTion.

I. For ficknefs, we have promifes, fome to Prevent, fome to Qualifie, and fome to Remove Sicknefs. (i.) The promiles to Prevent, are thefe,and the like; Exod. xv. 26. Deut. vii. 15, Pfal. xci. 10. (2.) Promifes to Qualifie ficknefs, are thefe, and the like, Pfal. xli. 3. Heb. xii. 6, 7, 8. (3.) Promifes to Remove fickneis, are thefe and the like; Exod. xxiii. 25. Deut. vii. 15. Ifa. xl. 31.

2. For poverty, we may flore up thefe promifes, Pfalm xxiii. throughout, Pfalm xxxv. 9, 10. Pfalrn xxxvii. 25. Heb. xiii. 15. The wicked indeed may have more a-bundance than the chriUian; but here's the dilference. 1 he wicked hath iill by a pro-vidence,[he chriflian hath all by a promife; and this diflindion the poor chrifiian would not part with for a world of gold.

3. For famine, we inay ftore up thefe promiies, Job v. 19, 20. Pfalm xx^iiii. 18,

-42 ^^''^ LIFE

19, Prov. X. a, 3. Pfalm xxxvii. i8, 19. Ifa. xli. 17, 18. Some martyrs being cart into prifon, and denied neceffary food, they had faith to return this anfwer, * If men will give us no meat, we believe God will give us no ftomach.' When Chrift was an hungered, and Satan tempfs him to command ftones to be made bread, he an-fwered, Man fhall not live by bread alone^ but by every word that proceeds out of the mouth of God, Matth. iv. 4. q. d. A man may feed on a promife, he muft depend on God's allowance, and when provilion iails, then not to diftrufl: the provifion of God, is a notableVial of faith.

4. For war, we may gather up thefe promifes,and the like, Job v. 20. Prov. iii. 24, 25, 26. Jer. xxxix. 17, 18.

5. For captivity, gather in thefe pro-Tnifes, and the like, Deut. xxx 3, 4. which very promife Nehemiah fueth out, Neh. i. 9. Pfal. cvi. 46. Ezek. xi. 16.

6. For witchcraft or polfeffion, confider that promife, Numb, xxiii. 23.

7. For oppreffion, we have thefe pro-mifes, Pfalm xii. 5. Pfalm Ixviii. 5. Pfalm cxlvi. 7, 8, 9.

II. For the exercife of faith concernmg thefe promlfes, that we may live by them,

go to Meditation, and Prayer, i. For

meditation, and the matter of it, confider thefe things,and let your faith feed on them.

(1.) That all affliction comes from God ; Shall there be evil in a city, and the Lord hath not done it F I form the light, and I create darhiefs ; I make peace, and I create evil: I the Lord do all thefe things, Amos iii. 6. Ifa. xlv. 7. / know, 0 Lord, (faith David) that thy judgments are right, and that thou in thy faithfulnefs haji af-jiieied me, Pfalm cxix. 75.

(2.) That as God fends it, fo none can deliver us out of it but God alone ; 0 our Cod, wilt thou not judge them P We have no might againfi this great company that Cometh againfi us, neither know we what to do, but our eyes are upon thee, i Ghr.jyi. I2.

ofF^ITH.

This meditation draws the heart from car. nal repofe in means or friends ; it expels vexatious and diflrafting cares, and preferv-eth from the ufe of unlawful means of deliverance ; The horfe is prepared againfl the day of battle, but fafety is of the Lord. (3.) That the caufe of all miferies and forrows is fin, and therefore 'tis time for us to examine our ways, to humble ourfelves, and fet upon reformation : Jthoui^ht onmy ways (faid David, Pfalm cxix. 59.) and turned my feet unto thy tefiimonies. When ManafTes was in ?.ffli(ftion, He befought the Lord his Cod, and humbled himfe If greatly before the Cod of his J at hers, 2 Chron. xxxiii. 12. Surely it is meet to be faid unto God, I have born chajiifement, I wilt not offend any more : that which I fee not teach thou me ; if I have done iniquity, I will do no more. Job xxxiv. 31, 32. 1 he end of chaftifement, is amendment of life, whence it receives the name of correction, which fignifieth, to fetaright or Jlraight.

(4.) That God now trieth our faith, patience, contentation, and meeknefs of Ipi-rit: he hath faid unto Crolfts, * Go ye to fuch a man, not to weaken his faith, or to wafi:e any grace of the Spirit, but to purge him, refine him, try him, exercife him, to breed the quiet fruits of righte-oulnefs, to confirm his patience, to fup-

port his hope, etc' Hence God's fer-

vants by their faith have been enabled to fay, / will bear the indignation of the Lord, becaufe I have finned againfi hitn^ until he plead 7ny caufe, and execute judgment for me, Micah vii. 9. And if he fay thus, / have no pleafure in thee: behold, here am I, let him do to me, as feemeth good to him, 2 Sam. xv. 26. This meditation makes the heart willingly, freely, and con-flantly to refign itfelf to the good pleafure of God in all things. -

(5.) That 'tis God's will, after we have gone to the promife, to ufe all lawful means of help which God in his providence

affords ^

The LIFE of FAITH. .^^

wicked Jhall not reji upon the lot of the righteous : Thou baft laid, Tet a little while, and the indignation JJoall ceafe: Thou haft faid, In a little wrath I hid my face from thee for a moment, but with e-verlafling kindnefs wilt I have mercy on. theey faith the Lord thy Redeemery Pfalni xii. 5. Ifaiah x. 25. and liv. 8. O thefe are thy promifes, Lord make them eiFeftual to my poor fouK

(5.) For concluGon, tell \vfe the Lord, whatever becomes of us, we will truft in him ; Though thou Jhouldfl fay me, yet will I truf in thee. Job xiii. 18. For what time I am afraidy I will truf} in thee, Pfalm. Ivi. 3.

Thefe are the a6ls of faith by which it puts forth, and exercifeth itfeif in time of afflidlions.

a/Tords ; but in point of dependence, that we folely reft on God's promifes: faith coupleth the means and the end, butlook-cth to the promifer (whofe truth, and wif-dom, and power, and mercy never fails) and not to the probability of the thing promifed ; Abraham againfl hope, believed in hope. That what God had promifed, he •was able to perform, Rom. iv. 18, 21.

(6.) That the promifes are in Chrift, Tea and Amen, and therefore fet it down and conclude, that God will do whatfoeverhe hath promifed, and we fliall receive it in the way of his providence; it may be not yet; what then ? He that believes will not make hafle: Ifa. xxviii. 26. Daniel waited feventy years for deliverance out of captivity in Babylon, and may not we wait feventy weeks, feventy days?

2. For prayer, and the parts and manner of it, obferve this method :

(i.) Lay open our forrows before the Lord, pour out our complaints into his bofom ; lam the man that hath feen affliction by the red of thine anger; thou hafl brought me into darknefs, but not into light, Lam. iii. 22. Lord, how am. I befet with miferies ! how do my forrows increafe daily ! how are they increafed that trouble me! Pfalm iii. i. Pfalm xxxviii. r8.

(2.) Confefs our fins with hatred, and godly forrow; / will declare my iniquity, J will be fbrry for my fins, Hofea v. 15. For want of this, God threatened the If-raelites, / will go and return to my place^ till they acknowledge their offence, and fee k my face : in their affiidion they will feek me early.

(3.) Importune the Lord, anddire6V\ve our fupplications to our God ; Lord, how long wilt thou look on ? 0 refcue my foul from their defirudion, my darling from the lions; look upon mine affli£iion, and rny tears, for I am brought very low, Pfalm XXXV. 17.

(4.) Then prefs we the Lord with his promifes; Lord, thou haft faid. The rod of the cerning which. Pro. i.

§^. 4. Of the manner of this life of faith itt temporal bleffings. <.

Concerning temporal bleffings, or good things, confider we, I The promifes. IL The exercife of faith in thofe promifes.

L Promifes that concern temporal bleffings, have reference to thofe bleffings, either in General, or in Special.

(i.) The general promifes are thefe, and the like, i Tim. iv. 8. Pfalm. xxxiv. 8, 9. and Ixxxiv. ii. Phil. iv. 19. i Cor. iii. 21. all things are yours, we are heirs of ithe world.

(2.) The fpecial promifes have a relation, fome to our name, fome to our bodies, fome to our eftates, fome to our callings.

I. Thofe promifes that have a relation to our good name, are liich as thefe, i

Sam. ii. 30. Prov. iii. 16. Prov. iv, 8. and xiv. 19. Ifa. Ivi. 3, 4, 5.

2. Thofe promifes that have a relation to our bodies, are either for long life, concerning which, Deut. v. 16. 33. Prov. iii. I, 2. or for health, concerning which, Pro. iii. 8. Pfalm ciii. 3, 4, 5. or for fafety, con-33. Job i. 18. Hof. ii.

rhe LIFE of FAIT R,

ii. 18. Job V. 23. or for peace, concerning frugal; it fhakes ofFidlenefs, takes the op

■which, Lev. xxvi. 6. Pfalm xxix. 11. and xxxvii. 11. Pro. xvi. 16, or for fleep, concerning which, Job xi, 19, Pro. iii. 24. or for food, concerning which, Pf. xxxvii. 3. Pf. cxi. 5. Joel ii. 26. or for raiment, concerning v.'hich, Dent. X. 18. Matth. vi. 25. xxx. 32. or for pofterity, the fruit of the body, concerning which, Deut. vii. 12, 13, 14.

3. Thofe promifes that have a relation to ©ur eftates, are thefe, Job xxii. 24, 25. Prov. viii. 18, 19. Pfal. xxxviii. 5.

4. Thofe promifes that have a relation to cur calling, are either for plenty, concerning which, Prov. «L. 4. and xii. 11. and xiii. 3. and xxviii. 19. or for prote^l^ion, concerning which, Pialm xci. 11. or for promotion, concerning which, Prov. xii. 24. and xxii. 29. or for good fuccefs, concerning which, Prov. xii. 14. Ifa. Ixv. 21. 23. I deny not but the wicked may enjoy all thefe temporal blelTmgs by a general providence, but only the jufl have a fpiritual right to them; they only have them as rewards of their righteoufnefs, as teftimo-nies of God's love and care over them, and by virtue of a promife.

II. For the exercife of faith concerning thefe promifes, obfcrve that we may live by them, either in the want of thefe temporal mercies, or in the enjoyment of them.

1. In the wane of them, go we to Meditation, and Prayer.

1. For meditation, and the matter of it, confider thefe things :

(I.) That faith in this cafe doth ranfack, and fan the foul narrowly to find out and remove whatfoever doth offend: If thou return to the Almighty, thou Jhalt be built

portunity, hufbands thriftily, and obfervcs God's providence in all affairs; otherwile we live not by faith, but tempt God, and throw away his promifes and all.

(3.) That faith preferves from the ufe of all unlawful means: the believer con-fults ever what is juft, not what is gainful ; or what msy be compaffed by honert courfes, not what may be gained by fraud, deceit, cozensge, or the like carnal dealings: Better is a little luith righteoufnefs, than great revenues xvithout right, Pro. xvi. 8. (4.) That faith leans upon the providence of God, who will keep back nothing from us, but ^ hat is iiUrtful and pernicious : here's a fwtet a(fl; of faith, it fubmits to God's wifdom, and refls on providence, after the ufe of all lawful means ; and this maintains a Chtiilian in fome meafure of contentment.

2. For prayer, and the parts or manner of it, obferve this method.

(i.) Confefs our iins, efpecially thofe fins which upon fearch we are perfuaded hinder profperity: * O Lord, I have thought on my ways, and I find this or that fin in my bofom, this or that corruption hath gotten head, and hinders thy blelhngs : O Lord, liow ihould 1 expecft needful things I What have 1 to do with thy promifes, that have committed fuch and fuch iins V

(2.) Importune the Lord for his temporal blelfings, at leaft fo far as he feeth ihem to be for our good, and for the glory of his great name : thus Bildad tells Job, ch. viii. 5, 6, 7. // th'-ju ivouldjl feek unto God betimes, and make thy fupplication to the Almighty, furely now he would awake

up, thou fhalt put iniquity far from thy for ihiC, and makj the habitation of thy tabernacles : then fmlt thou lay up gold as righteoufnefs profperous : though thy begin-dufl, and the gold of Ophir as the Jiones of nirig was fnatl, yet thy latter end fbould

the brooks, Job xxii. 23, 24. This advice faith digefis, and labours the reformation of what is amifs, and whatfoever hinders the promife.

(2.) That faith is painful, provident and

greatly encreafe. Thus Jabez prayed, Oh that thou wouldft blefs me indeed, and eu' large my conji, etc. i Chron. iv. 10. and God granted him that which he requefted. In like manner was Jacob's prayer, JfGod

xvill

The LIFE

vjill he ivith me, and will keep me in this ivay that I go, and ivill give me bread to eat, and raiment to put on, fo that I come again to my father's houfe in peace, then JJmll the Lord be my God, Gen. xxviii. 20, 21. And thus may we importune the Lord, and make our fupplication to the Almighty.

(3.) Then prefs the Lord with his pro-mifes as with fo many arguments: Lord, thou haft faid, Godlinefs hath the promife of the life that now is, as well as that which is to come. Thou haft faid. Fear the Lord, ye his faints, for there is no want to them that fear him, &c. O thefe are thy promifes, make them good to us as it ftands beft with thy wifdom.

2. In the enjoyment of thcfe temporal blelTings, go we to Meditation and Prayer.

I. For meditation, and the matter of it, confider thefe things.

(i.) Faith in profperity, keeps the heart in a holy temper and difpofition, i. e. in humility, meeknefs, tendernefs and com-paffion towards others, in thankfulnefs, o-bedience, and in the fear of the Lord. Satan himfelf could reply to the Lord, Doth Job fear God for nought, haft thou not made a hedge about him? Job i. 13. in this cafe, faith will remember man of his duty, and perfuade him to be 10 much the more fer-viceable, as God's mercies are more plentiful upon him.

(2.) That faith makes a man heavenly-minded in the ufe and pofteffion of a prof-peious eftate ; as it receives all earthly bleffings from God, fo it winds and pulls up the foul to God again ; and if it be rightly confidered, profperity is the fitteft feaibn for heavenly contemplation ; the jcfs trouble lies upon our eftate, the more liberty we have to think of heavenly things-: howfoever, faith confiders thefe things as pledges of God's love, as parts of our child's portion, and fo it makes us look at the better part, thofe never-fading riches which God hath referved in heaven for

of FAITR. 245

all that fear him.

(3.) That faith breeds a godly jealoufie and fufpicion, left the heart fhould be drawn away with the pleafmg delights of things tranfitory, for by grace it is that we are made confcious of our own weaknefs, and of the fnare that is in every creature to take and intangle us: profperity isplea-fing, but dangerous ; a man may quickly furfeit of fweet meats. This makes the waking believer circumfpefl and watchful, and jealous and fufpicious of his own heart, left he mifcarry in profperity, con-fidering there is a fnare in it.

(4.) That faith minds a change, even when our mountain feems ftrongeft : The thing I greatly feared (faith Job, chap. iii. 25.) is come upon me, and that which I was afraid of is come unto me; by this it appears, that Job always thought upon a change : ' There is no wind (faith the proverb) that may not blow rain, if God fo pleafe.' Riches have their wings, and take their flight like an eagle \ now faith minds this, and prepares for this; The prudent man forefeeth evil, and hideth himfelf Pro. xxii. 5. and xxvii. 12.

2. For prayer, and the manner of it, obferve this method :

(i.) Confefs and acknowledge God's mercy, both in his promifes and performances ; fay, ' Lord, thou haft proinifed, that no good thing wilt thou withhold from them that walk uprightly : and fur el y thou art true in thy layings, I believe by virtue of thy promife I enjoy this land, and thofe goods, ^c. I have nothing. Lord, but merely of free-grace, and by virtue of a promife.'

(2.) Pray, and importune the Lord for fanctification of profperity, and for God's blelTmg upon the means: the more we profper, the morcearneft Ihould ihepra)'-ers of faith be; for of ourfclves we have no power to wield a good eftate well, no ability to preferve or keep it; in greateft wealth we iy open to many temptations.

rhe LIFE

and if we pray not earneftly that God may fanftifie-all his temporal bleflings to us, we iliall cool in grace.

(3.) Praife God for his mercies, and devote ourfelves unto him from whom we have received all: What jhall I render un-to the Lord (faith David) for all his mercies towards me ? I ivill take the cup of falvation, and call upon the name of the Lord, Pfalm cxvi. 12, 13. Men look for thanks for a fmall kindnefs, and fhall not we magnifie God for all his favours and loving-kindnefs towards us ? 0 praife the Lord, blefs the Lord, 0 my foul! Pf. ciii. i.

§. 5. Of the manner of this life of Faith in fpiritual evils.

THINGS fpiritual are either Evil, or Good. 'We fliall begin with fpiritual Evils; and concerning them, i. Give you the pro-mi fes; and, 2.Theexercife of faith inre-fpeft of ihofe promifes.

Evils fpiritual arife either from the devil, or the flefh, or the world, or from m'an, or God, or from ourfelves.

1. Thofe evils that arife from the devil, are temptations of feveral forts, and the man, whofe heart is upright, fhall find ftrength enough againfl: every temptation : to that purpofe, confider thefe promifes, Mat.xvi. 18. iCor.x. 13. i Joh. v. 18.

2. Thofe evils that arife from the flefh, are lulls, or temptations of uncleannefs ; and for ftrength and ability againft fuch a temptation, confider thefe promifes, Prov. ii. 10, II. 16. Ecclef. vii, 26. i ThefF. v. 23,24.

3. Thofe evils that arife from the world, are covetoufnefs, cares, evil company, &c. and for ftrength againft fuch, confider thefe promifes, 2 Cor. vi. 17, 18. Gal. i. 4. 1 John V. 4. Heb, xiii. 5. there are five negatives together in the original that ftrongly affirm; q. d. I tell thee, I will never,never, never, never, never forfake thee.

4. Thofe evils that arife from wf«, are

of FAITH,

either oppofitions againft truth, concerning which, Mar. x. 19. Afts xviii. 9, 10. or, oppofitions againft goodnefs, Matth. V. 10. I Pet. iii. 14. or, oppofition againft both: and fo they fall either on our good name, concerning which, Pfal. xxxvii. 6. where, howfoevcr thy innocency be at fome times covered, as it were, with a thick and dark raift of (lander and opprefTion, yet the Lord will in his good time fcatter and dilfolve the mift, and fo make thy innocency apparent to the world ; yea, he will make thy righteoufnefs as evident as the fun when it arifeth, yea, as noon day when it is at higheft, and fhines brighteft, Pfalm Ixviii. 13. Mat. v. 11, 12. i Pet. iv. 14. etc. or, they may fall on us, in re-fpeft of our liberty, concerning which, Pfalm Ixix. 32, 33. and cti. 19, 20. Rev. ii. 20. or, they may deprive us of our goods, concerning which, 2 Chro. xxv. 9. Matth. xix. 29. Hab. iii. 17, 18. or, they may take away life, concerning which, Mat. X. 39. John xii. 25. Rev. xiv. 13.

5. Thofe evils which arife from Gody are defcrtions; and for comforts againft them, confider thefe promifes, Ifa. xlix. 14, 15, 16. and liv. 7, 8. and 1. 10.

6. Thofe evils that arife from ourfelves^ are fins and infirmities, and they are either fpiritual blindnefs, concerning which, Luke iv. 18. 1 John ii. 27. Ifa. xxxv. 4, 5. or, fpiritual lamenefs, concerning which, Ifa. xxxv. 6. and xl. 31. or, heavinefs of mind, concerning which, Ifa. xxxv. i, 2. Jer. Ixvi. 12, 13, 14. or, weaknefs of memory, concerning which, John xiv. 26. or, fears of lofing God's love,concerning which, Ifa. xl. 15. and liv. 10. Jer. xxxiii. 20. Pfalm Ixxxix. 33, 34, 35. John xiii. r. Rom. xi. 29. or, fear of falling away from God, concerning which, fee the impoffi-bility in regard of God, 2 Tim. ii. 19. in regard of Chrift, Luke xxii. 32. in regard of the holy Ghoft, John xiv. \6. Eph.iv. 30. in regard of the promifes, Pfalm xciv. 14. 1 Coji. i. 8, 9. or, indifpofition, dil-

tra(flion.

The LIFE of FAITH.

tra(f^ion, defefls in our beft performances, concerning which, Numb, xxiii. 21. Cant, ii. 14. or particular falls, daily frailties and infirmities, concerning which, Ifa. Iv. 7. Jer. iii. i. Pfalm xxxvii. 24. and cxlv. 14. Hofea xiv. 4. i John i. 9.

2. For the exercifing of faith, concerning thefe promifes, that we may live by them, go we to Meditation, and Prayer. I. For Meditation, and the matter of it, confider we thefe things.

(i.) That of ourfelves we cajinot refift thefe fpiritual evils; all our comfort is, that neither the devil, nor the world, nor the fleili, nor fin can oppofe any further than God will give them leave ; not the devil himfelf An tempt whom he will, TiOr when he will, nor how he will, nor how long he will, but in all thefe he is confined by the providence of God. A legion of devils could not enter into a Gadarene hog till Chrift had given them leave : Satan could not touch one bleat pertaining to Job, till he had obtained liberty ; nor after lay a finger on his body, until his liberty was renewed ; O meditate on God and his power, who hath all our enemies in a chain ; as for ourfelves we have no ability to refift any of thefe evils.

(2.) That faith fortifies the foul againft: all oppofitions; the more they rage, the more faith heartens the foul to believe, and to keep clofe under the fliiadow of the Lord's wings ; as the child affrighted, clings fafter to the mother; fo the poo): foul purfued by the devil, or world, or fleOi, or man, or God, or our own corruptions, it runs toChrift, the everlaftingrock, and in his name refills all thefe evils, and in his name gets the victory.

(3,) That in the moft forcible tempefts, which God, devil or man raifeth againft us (when to prefentfenfe and feeling all fight and hope of the grace and goodnefs in Chrift Jefus is loft) then faith tells the heart, that a calm is at hand. The laft temptation wherewith Satan fet upon Chriil,

■47

was the moft furious, and when he cotiU not prevail thereby, he departed for afea-Jon : the Lord will not fuflfer us to be tempted above meafure. This faith aftures us of, and perfuades us quietly to wait for the iffue.

2. For prayer and themanner of it, ob-ferve this method.

(i.) Confefs our fins of former ignorance, vanity of mind, felf-confidence, fo-litary mufings on the temptations of Satan, mifinterpreting of the Lord's doings, 6'c. which fet open the foul to all other fpiritual evils : * O my God, I have dife-fteemed thy mercy, diftrufted thy promifes, harboured thoughts of unbelief, eirc. and fo have expofed my foul to the moft violent, horrible, and fiery temptations of the world,flefti,devil,and my own lufts: my foul, which fliould have been raviftied with the joys of heaven, and with the kifi:es of Cferift, is continually peftered and afi^ailed with the black and hellifii thoughts of a-theifm, blafphemy, and foul-vexing fears ; jny heart trembleth, my ftrength faileth, my life isfpent with grief, my fpirit within me is overwhelmed, and prevailing fears fo tyrannize over me, that I cannot fpeak, ■ I am fore wounded and broken, I go mourning and defolate all the day long.'

(2.) Importune the Lord for pardon of fin, and for help againft all oppofitions: Pardon, O Lord, my yielding to the temptations of the devil, or fieili, or world, or fin ; pardon, O Lord, the infidelity' doubtings,dejeaednefs,infirmities, and carnal exceflive fears of thy poor fervant: and for the future, deliver my foul from the fnares, ftrengthen me in the combat againfl all mine enemies: arife, O Lord, difap« point Satan, caft him down, deliver my foul from the wicked one ; O be thou my ftrength in my trouble, for I fly unto thee for help and for fuccour.'

(3.) Then prefs the Lord with his promifes, as with fo many arguments: 'Lord^ thou haJft (aid, TAat the gates oj helljhal]

nat

iiot prevail agatnj} us, : that "vjhofo pleafith Cod fnall cfcape the Jlravge -woman : that ivhofoevev is born of God ox>ercovieth the luorld '. that if %ve fuffer for righteoufnefs fake, happy are ive : that in a little wrath J hid my face for a moment, but with ever-lafling kindnefs wHl I have mercy on thee : that a good man though he fall he fhall not be utterly cafl down, for the Lord uphold-eth him with his hand. O thefe are thy golden, fweet, precious promifes; now Lord, make them good to my foul, iet me draw the fweet, and juice and virtue from every of thefe promifes; let not a word of thefe promifes fall to the ground, let me have my Inare, and part and portion in thefe comfortable promifes, through the Lord Jefus.'

§, An appendix of the manner of this life of faith, in oppofitions again/} truth and goodnefs, and more particularly again ft our good name, whereby an unvjorthy fervant of Chrift fometimes found abundance of fpiritual comfort.

HIS innocency being fometimes over-fhadowed wiih a thick and dark mill: of (landers, reproaches, and defamations, he endeavoured, i. To review the promifes ; and, 2. To aft his faith on them. I. The promifes were thefe, Pfa. xxxvii. 5, 6. Matth. V. 10, II, 12. I Pet. iii. 14. and iv. 14. Pfal. Ixviii. 13. Tho'you have lien among the pots, yet fhall ye be as the win^s of a dove covered with filver, and her feathers with yellow gold. q. d. Tho' hitherto you have been as fo many abjefts caft into the ends of tlie earth, as thrown amongft black and fmouky pots, opprelfed with mighty calamities, yet the time is at hand that ye Ihall be made white as doves; your innocency and happincis (hall appear, and your white fliall be intermixt with the colour of pure and yellow gold ; /. e. you fhall come to the top of ihe highcli Icliciiy, and ye 11 all be freed from llander and obtain illuftrious glory.

of FAITH.

2. In the aftings of his faith, he endeavoured I. To meditate. 2. To pray. I. His meditations were thffe, (r.) That we know not how to prevent it. Men may llander, and men will llander fo long as the world lalls ; only we have thefe promifes for comfort, and it is the Lord who promifeth, and if he pleafe, he can hide us from the fcourge of tongues ; or if he pleafe, he is able to rc-ftore us double to our lliame. Job v. 21. Ifa. Ixi. 7.

(2.) That true faith will fortifie the foul againft all reproaches ; There is an encouraging voice of the Lord to this end, Ifaiah li. 7. Hearken unto me,ye that know right eoufnefs, the people in whofe heart is my law : fear ye not the reproach of wc«, neither be ye afraid of their revilings.

(3.) That if the wicked reproach more and more, yet it is the duty of v-hrilVians to exercife patience. Experience of their vanities, and God's gracious dealings with us, will fortifie our hearts -. Fear not thou worm (thou poor defpicable thing) / will help thee, faith the Lord thy Redeemer^ Ifaiah xli. 14, and as for thy reproachers, their doom is before, Behold all they that are incenfed ugaiijfi thee fhall be afhamtd and confounded : they fhall be as nothings and they that Jirive with thee fhall periflj, ver. 11.

(4.) That faith makes the foul circum-fpeft, and in this cafe doth ranfack and fan the foAil narrowly, to find out what is the matter, and rile of thofe flandtrs and reproaches : If ye fujfcr for right eoufhcfs fake, happy are ye, i Pet.iii. 14. it mull be lor rlghteoufnefs fake, or there is no blelling upon it; and fo the apoftle adds, Tou ynuft have a good tonfcience, that whereas they Jptak txnl of you as- jf evil doers,they may be afhamcd that falfly ac-cu/e your good convcrjation in ChriJ} : for it is In tttr, if tht will of Cod be /c. that ye I'ufffr for wcli-doi/ig, than fot evii-doingy V. lO, 17. \V e are ordinarily more impatient

The LIFE of FAITH.

249

tlent at uodeferved, than defcrved fuffer-ings; but it is better, faith the apoftle, fo to fuffer, than otherwife. Let none of you fuf-fer as a murderery a thief, an evil doer, but if any man fuffer as a Chriflian, let him not be apjamed, but let him glorify God on this behalf, i Pet. iv. 15, 16.

(5.) That true faith efteems all fuch (landers as the mofl: honourable badges of innocency that pofTibly can be. If mine adverfary Jljould -write a book again/i me, furely I-would take it upon my (boulder, and bind it as a cro-wn to me, Job xxxi. 35, 36. * I rejoice, (aid Luther, that Satan fo rages and blafphemes, it is likely that I do him and his kingdom the more mifchief.' * And they that reproach me, faid Auftin, do againfl: their wills increafemine honour both with God and good men.' The more the dirty feet of men tread and rub on the figure graven in gold, the more luftre they give it: fo the more caufelefs afper-fions the wicked cart: on the godly, the more bright do they rub their glory : And hence was that choice ofMofes, rather to fuffer afflidion "with the people of God, than to enjoy thepleajures of fin for afeafon; efleeming the reproach 0} Chriftgreater riches than the treafures of Egypt, Heb. xi. 25. II. For prayer, his method was, (i.) To complain to the Lord, as fome-times David did, Pfalm Ixix. 19. Thou,0 Lord, hafi known my reproach, and my fjame, and my dijhonour : mine adver-faries are all before thee. Reproach hath broken my heart, and I am full of heavi-nefs : and I looked for fome to take pity, but there -was none, and for comforters, but I found none.

(2.) To perition to the Lord, as other-whiles David did. Let me not be afham-ed, 0 Lord, for 1 have called upon thee, let the -wicked be ajhamed, and let them be filent in the grave : let the lyittg lips be put to fHence, -which fpeah grievous things proudly and cont!:mptuoufLy againfl the righteous. 0 how great is thy goodnefs.

Kk

•which ihcu hafl laid up for them that trufl in thee before the Jons of men ! Thou [halt hide them in the fecret of thy prefence, from the pride of men, thou fhalt keep them fecret ly in a pavilion from the fir ife of tongues, Pfalm xxxi. 17. ^r. Thus, Lord, I beg at thy hands, or if other-ways, thou knoweft it beft in thy wif-dom ; Let them alone, and let thtm cutfe, it may be the Lord will look on my affiiclion, and thou Lord wilt requite good for their curfing this day, 2 Sam. xvi. i i, 12.

(3.) To prefs the Lord with his gracious promifes : as thus; Thou haft faid, Bleffed are ye when men floall revile you, andperfecuteyou, and fhallfay all manner of evil againft you falfly for my name's fake, Matth. v. 11. y^nd if ye fuffer for righteoufiefs fake, happy are ye : ^nd if ye be reproached for the natne ofChrif}^ happy are ye, i Pet. iii. 14. Thefe are thy gulden promifes,nowLord make them good to my foul,let me draw the juice,and fweet, and virtue from every of thefe promifes; let not a word of thefe promifes fall to the ground, but let me have mypart, andfliare, and portion in them.

(4.) To pray to the Lord to forgive all his enemies that trefpalTed againft him, as fometimes Chrift did, Father, forgive them, for they know not what they do, Matth. vi. 12. Surely in thefe two things there is much matter of comfort, i. That our hearts are well, and not ill-affcfled to any man. 2. That going alone we can humble ourfelves, and pray for the authors of all the reproaches and flanders that are un-juftly caft on us.

§. 6. Of the Manner of this Life of Faith in fpiritual Blefftngs, as derived to us from God, and Cht ifly and the Spirit ofChrifl.

Concerning fpiritual bleflings, or good things, confider we, I. The promifes; II. The exercile of faiih in rcfpe^l: of thefe promifes.

I. The promifes are of fuch blefTings as arife either from God, from Chrift, or from the Spirit of Chrift.

I. From God proceeds his love of us, prefence with us, and providence over us.

1. Concerning; his love of us, we have thefe promifes, Deut. vii. 7, 8, 13. Ifaiah liv. 8. Jer. xxxi. 3. Hofea ii. 19. and xiv. 4. John iii, 16. Eph, ii. 4. i John iv. 19.

2. Concerning his prefence with us, we have thefe promifes, Gen. xxvi. 24. and xxviii. 15. Exod. iii. 12. Jolhuai.5. Jer. i. 8, I Chro. xxviii. 20, Ifa. xli. I0. Mat. xxviii. 20. Rev. ii, 1.

3. Concerning his providence over us, we have thefe promifes, Pfalm xxxiv. 7. and xci. 11, 12. Job xxxvi. 7. Zech. ii. 8. whence (He that toucheth you, toiicheth the apple of mine eye) obferve, that the Lord, to exprefs the tendernefs of his love, names the tendereft part of the body, nay the tendered piece of the tendereil: part. The chrijlal humour, as the philofophers call it.

' II. From Chrift we have promifes, i. Of the perfon of Chrift, 2. Of the benefits that flow from Chrift.

1. Of the perfon of Chrift, in Gen. ii. 15. where was the firft promife, and the foundation of all other promifes, becaufe God intended to makegood every promife in Chrift.

2. Of the benefits that flow from Chrift, whether Redemption, Vocation, Juftifi-cation, Reconciliation, and Adoption.

(i.) Concerning Redemption, we have thefe promifes, Tit. ii. 14. Eph. i. 7. Gal. Jii. 13. Heb. ix. 12.

(2.) Concerning Vocation, we have thefe promifes, Afls ii. 39. Rom. viii. 20.

(3.) Concerning Juftification, we have thefe promifes, Ifa. liii. 11. A'5ts xiii. 39. Rom. viii. 33.

Now this Juftification confifts of two parts : i. In not imputing fin. 2. Imputing righteoufnefs.

1. For not imputing (or forgiving) fin, we have thefe promifes, Pfalm xxxii. 2. Jer. xxxi. 34. Ifaiah Iv. 7. Jer. xxxiii. 8. Hither tend all thofe metaphors, Ifaiah xliii, 25. and xliv. 22. and xxxviii. i8. Micah vii. 19.

2. For imputing righteoufnefs, we have thefe promifes, Rom. v. 19. i Cor. i. 30. Rom. X. 4. Ifa. Ixi. lO. Gal. iii. 6. This phrafe is ufed ten times in one chapter, Rom. iv. 3, 5, 6, 8, 9, 10,11, 12, 23, 24.

(4.) Concerning Reconciliation,wehave thefe promifes, 2 Cor. v. 18, 19. Eph. ii. 14, 16. Col. i. 21, 22.

(5.) Concerning Adoption,we have thefe promifes. Gal. iii. 26. John i. 12. Rom. ix. 26. Gal iv. 4> 5, 7.

III. From the Spirit of Chrift, we have promifes, i. Of the Spirit hi mfelf. 2- Of the operation of the Spirit.

1. Of the Spirit himlelf, in Joel ii- 28, 29. A(51:s ii. 17, 18. John xiv. 16,"17. Eph. i. 13. Gal. iii. 14.

2. Of the operation of the Spirit, and that, (i.) In general, as Sanftiucation. (2.) In fpecial, as Spiritual Graces, and Spiritual Duties.

1. Concerning San^iification, we have thefe promifes, Mic. vii. 19. Jer. xxxi. 33, 34. Heb. viii. 10. and x. 16. i Thef.

23-

I John i. 7. Rev. i. 5.

Concerning Grace and Duties, we fliall handle them anon.

II. For the exercife of faith concerning the promifes, that we may live by them, go we to Meditation, and Prayer.

I. For meditation, and the matter of it, confider thefe things:

(i.) That faith (confidering the privileges of God's children) admires and a-dores, 0 how great is thy goodnefs which thou hajl laid up for thtm that fear thee, which thou haft wrought for them that truj} in thee, before the forts of men ! How excellent is thy loving kindnefs, 0 Lord, therefore the children of men pit their trujlun

der

The LIFE of

dtr thejhadoiv of thy -jjings, Pfal. xxxi. 19. and xxxvi. 7.

(2.) That faith, in confideration hereof, refts upon God, and Chrifl, and the Spirit of Chrifl:, to receive whatfoever may be pood and profitable to the foul: Pfalm xxiii. I. The Lord is ?ny fhepherd, Ifloall not want. Ifa. xl. ii. He (hall lead bis flock like a Jhepherd, he Puill gather the liWibs with his arm, and carry th.em in his bofoin, and fyall gently lead thofe that are with young. What can they want, who have God for their Father, Chrift: for their Saviour, tlie Spirit for their fan6tifier ? Thou Ifrael art my fervant, Jacob whom I have choCen, the feed of Abraham my friend: thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and fatd unto thee, Thou art my fervaut, I have chnjen thee, andnot caj} thee away : fear thou not, for I am with thee ; be not difmayed, for lam thy Cod : / will Jirengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteoufnefs, Ifa. xl. 8, 9, 10.

(3.) That faith hereupon fets an high price upon Chrifl, upon God in Chrirt, u-pon the Spirit of Ghrill: : thefe promifes are more worth than kingdoms, empires, the whole world, which made holy David fay. In the multitude of my thoughts within me, thy comforts delight my foul, Pfal. xciv. 19. ^. d. I have multitudes of thoughts, fome running this way, forae running that way, fome on this pleafure, fome on that profit, but my foul is only comforted in the thoughts of thee : pleafures, profits, honours, all are vain and empty, and nothing is to be reftcd on, to be delighted in, but Jefus Ghrill; yea there's a full concent in Jefus Chriil ; lee the world be filled with trouble and (orrow, even now faith carries a merry iieari.

(4.) Fairh in thefe promifes doth greatly inlarge the heart towards God, and ftir-rethuptoan earncft ftudyofholinefsj ifa chrifiianbe muchin the meditation of God's

FAITH, 251

fingular goodnefs in ChriH:, it will even con-ftrain him to yield up himfelf wholly ♦^o" God, in al! manner of godly converfation : P;al. xxvi. 2, 3. Examine, 0 Lord, and prove me, try my reins and my heart ; for thy loving kindnefs is before mine eyes, and I have walked in thy truth. •>»■.

(5.) Faith ever runs to thefe promifes in all llrairs, and here ir finds comfort : nature teacheth man and beaft in tro'.ibies and ftorms to make to a Cielter ; the child runs to the arms of the mother, the birds to their nefis, the conies to the rock, Prov. XXX. 26. fo mufi the foul have a fancl'iary, an hiding place, when danger and trouble comes, now where can it take npalnrer and fafer refuge, than with God and Chrift, and the Spirit of Chrifl ? indeed God it dares not look at, but in Ghrill; and the Spirit proceeds not but from Chrifl, to Chrift therefore it runs immediately ; it is Ghrift, who of God is made unto us wif dom, and righteoufnefs and fanfiificaiion and redemption, \ Cor. i. 30. ' Come, faith faith, let us out to Ghrill, and if he receive us not prefently, let us flay a little; he is full of bowels and tendernefs towards poor finners, he keeps open houfe for all comers, he invites all, entertains all, old finners, young finners, great finners, \^h finners ; his promife is fure too ; him that cometh unto me, I will in no wife cafi out, John vii. 37.' Tims faith takes the believer off from felf, civil life, eftate, friends, and hangs the foul alone upon that true friend, the Lord Jefus Chrifl, who hath manifefted the greatnefs of his love to poor finners, by dying for tJ em, and fending his Spirit to fancUfie and comfort them, John xv. 13.

2. For prayer, and the manner of it, obferve this method :

I. Gonfefs and acknowledge God's mercies both in his promifes and performances : Say, Lord, thou hall faid, / will love thee fretly : And I will be with thee, eoen to the end of the world. lie that toucheih K k 2 yout

ne LIFE o/Fy^ITH.

you, toucheth the apple of mine eye. And all is yours, and ye are Chrijl's, and ChriJ} is Cod's, And I ^vill pray the Father, and he JJoall give you another Comforter,that he may abide with you for ever, etc. Hof. xiv. 4. Mat', xxvlii. 20. i Cor. iii. 22, 23 Joh. xiv. 16. Surcl}', Lord, thou art true in thy fayings; I believe by virtue of this and that promife, I have the love, and pro-mife, and providence of God, I am redeemed, called, juflified, reconciled, adopted by Chrifl; I have the Spirit of Chrift, I am ran6\ified in fome meafure by that Spirit, I have all this of free grace, and by virtue of a promffe,

(2.) Pray for this increafe of faith, and for a fufther and further fight of this belief: * Give me, gracious Father, to believe as thou hall promifed ; create in mf the hand of faith, and make it ftronger and flronger, that I may effeiflually receive ■what \i\ mercy thou reacheft forth ; and then give me the fpirit of revelation, that I may difcern truly what thou hafl given me, that my lips may fing of thy praife all the day long.'

(3.) Praife God for his mercies, and quietly reft in the promifes: ' O Lord, thou haft freely loved, and redeemed, and fanflified my foul; O how fhould I praife thee, how fliould I advance and fet thee up on high ? Salvation, and glory, and honour, and praife be given to thy name, etc. I praife thee for my eleflion, vocation, juftification, fanflification, etc. but above all, for the fountain of all, the Lord Jefus Chrift;' It is my Chrift juf-tifies, and ray Chrift fanflifies : Lord, thou haft given Chrift for my wifdom and fanc-tification, as well as for righteoufnefs and redemption : Lord, thou haft appointed Chrift to be the beginner and finilher of my holinefs, and furely he will not leave that vvork imperfc'^l, whereunto he is ordained of the Father ; were the progrefs of this building committed to my care and overfight, there might be caufe of fear,

but fince thou haft laid all upon Chrift, my only and all-fuflicient Redeemer ; Lord, encreafe my faith, that I may hold him faft and be fafe, and fo at laft I may fing Hallelujahs to thee in heaven for ever.

§. 7. Of the manner of this life of faith in rpiritual graces.

THE operation of the Spirit in general, we told you was Sanftification ; now the operation of the Spirit in fpecial appears in Spiritual Graces, and Spiritual Duties.

Spiritual graces we fliall confider in their Kind?, and Degrees.

And of them both give, (I.) The promifes. (IL) T he exercife of faith in refpeft of thofe promife?.

I. The kinds.of graces are thefe, Knowledge, and Faith, and Hope, and Joy, and Love, and Fear, and Obedience, and Repentance, and Humility, and Meeknefs,and Patience, and Righteoufnefs, and Upright-nefs, and Peace of Confcience, and Zeal, and Perfeverance ; fixteen graces in number : concerning which the Lord hath made gracious promifes,

(i.) Of them, to give them.

(2.) To them, to reward them.

The \f} grace is Knowledge, and we find fome promifes. Of it, Pial. xxv. 14. Jer. xxxi. 34. Ifa, ii. 2,3. Mic. iv. i, 2. Eph. iii. 5. Rev. xxi. 23. 2. To it, as Prov, iii, 14. Pf. xci. 14. 2 Pet. i. 2. Pro. iii. 18.

The 2d grace is Faith, and we Hnd fome promifes, i. Of it, as Eph. ii. 8. John vi. 37. obferve here thefe promifes of affur-ance, the higheft meafure of faith, Pfal.l. 23. Ezek. xxxiv. 30. Ifa. Ix. 16. Pf. xcvii. 11. 2. To it, as 2 Chr. x. 20. Pro. xxix. 25. Ifa. xxvi. 3. Ads X. 43. Rom. xviii. 4. Aftsxiii. 39. Joh. i. 12. vii. 38. iii. 16, 36. V. 24. vi. 47.

The 3</grace is Hope, and we find fome promifes, i. Of it, as Pf. Ivi. 5. Prov. iv. 32. Job xiii. 15. 2. To it, as Pfalra xl. 4. Rom. iv. 8, 22. viii. 24.

The

The LIFE of FA IT H.

The /\th grace is Joy, and we find fome promifes, i. Of it, as Pf. xxxvi. 8, 9. Ixiv. 10. Ixviii. 3. xcvii. ii.cxvlii. 15. Ifa. xii. 2, 3. XXXV. throughout. Ivi. /.Ixvi. 13,14. John xvi. 22. Rom. xiv. 18. 2. To it, Pf. Ixxxix. 15, 16.

The ^tb grace is Love, efpeciaily of God, and we may find fome promifes, r. Of it, as Cant. i. 4. Deut. xxx. 6. 2. To it, as Pf. xci. 14. cxlv. 10. Pro. viii. 21. Deut. vii. 9. I Cor. viii. 3. ii. 9, xo. Jam. i. 12. and ii. 5.

The 6th grace is Fear, and we find fome promifes, i. Of it, as Jer. xxxii. 39, 40. Hof. iii. 5. 2. To it, as Pf ciii. 11. xxxi. 19. cxlvii. ir. Mai. iii. 16, 17.

The jth grace is Obedience, and we find fome promifes, i. Of it, as Ezek. xi. 19, 20.xxxvi. 26,27. 2. To it, as Deut.xxviii. 1. to 14.

The Zth grace is Repentance, and we find fome promifes, i. Of it, as Afts v. 30, 31. Ezek. xi, 19, xx. 43. xxxvi. 31. 2. To it, as Mai. iii. 7. 2 Chro. vii. 14. Ifa. i. 16, 17, 18. Job iii. 27, 28. Jer. iv. 14.

The c)th grace is Humility, and we find fome promifes, i. Of it, as 2 Cor. x. 4, 5. Gal. v. 22. 2. To it, as Prov. xv. 53. xxii. 4. Jam. iv. 6. i Pet. v. 5. Ifa. Ivii. 15. Matth. V. 3.

The 10//; grace is Meeknefs, and we find fome promifes, i. Of it, as Ifa. xi. 6, 7, 8. Gal. V. 22, 23. 2. To it, as Pfalm xxxvii. II. cxlvii. 6. Ifa. xxix. 9. Pfalm XXV. 3. Zeph. ii. 3. Mat. v. 5. xi. 29. Pfal. cxlix. 4.

The I ith grace is Patience, and we find fome promifes, i. Of it, as James i. 5. 2. To it, as Heb. x. 36, James v. 11.

The i2th grace is Righteoufnels, and we find fome promifes, i. Of it, as Rev. xix. 7, 8. 2. To it, as Pf. xi. 7. Ifa. xxxii. 17, 18. Pro. xiv. 32. Pf cxii. 6. Mat. xxv. 46.

The I gM grace is Uprightnefs, or fin-cerity of heart, and we find fome promifes, I. Of it, as Jer. xxxi. 53.1. 5. 2. To it, as Pf. Ixxxiv. II. Pro. xiv. 11. Pf. cxii. 2.

253

2 Chro. xvi. 9. Pfalm cxii. 4. Ixxxiv. 11. xxxvii. 37. xv. I, 2. Gen. xvii. i, 2. i Chro. xxix. 17. Prov. xii. 22. xxxviii. 18.

The I ^th grace is Peace of confciencey and we find fome promifes, i. Of it, as John xiv. 27. Gal. vi. 16. Ifa. Ivii. 19. liv. 10. 2. To it, as Phil. iv. 7.

The 15//; grace is Zeal, and we find fome promifes, 1. Of it, as Jer. xx. 9. 2 Cor-vii. II. 2. To it, as Num. xxv. 12, 13. Rev. iii. 10, 20.

The i6th grace is Perfeverance, and we find fome promifes, i. Of it, as Pf Ixxxix. 28. Prov. xii. 3. Ifa. xlvi. 4. 2. To it, as Maith. x. 22- Rev. ii. 26.

The degrees of graces follow, and we find (bme promifes, i. Thereof, as Ifa. xii v. 3, 4. Mai. iv. 2. Pf Ixxxiv. 7. Pro. iv. 18. 2. Thereto, as Rom. xiii. 11. 2 Pet. i. 8.

II. For the exercife of faith concerning thefe promifes, that we may live by them, go*we to Meditation, and Prayer.

I. For meditation, and the matter of it, confider thefe things:

(i.) That of ourfelves we have no ability to attain any of thefe graces: every one can fay, I purpofe well, but the que-ftion is, whether they build not on their own firength : many a man, efpeciaily in time of his ficknefs, danger, difgrace, will make fair promifes of amendment, but when the rod is removed, all is forgotten r what may be the reafon ? he fiands on his own feet, he prefumes to go alone of him-felf, and by his own ftrength, and then no marvel if he falls and catcheth many a knock: if we will have any of thefe graces, then deny we ourfelves : / ivill keep thy Jlatutes, faid David, Pfalm cxix. 8. but immediately upon his refolution he cries, 0 forfake me not utterly : Purpofes thus grounded, bring forth holy performances, but of ourfelves we can expeft nothing.

(2.) That God's Spirit will infufe thefe graces,_ and the increafe of thefe graces into them that believe: many would fain have knowledge^ and faith and hope and

joy, drc. but they exercife not their faith to believe God and his promifcs: I knew a man inChrifty could Paul fay concerning his revelation, 2 Cor. xii.2. So, 1 know a man in Chrift off and on, unftayed, dif-mayed at his manifold flips, (Irong corruptions, little prevailings againft them, and (when all came to all) he could find no help till he went to a promife, and by faith believed^that God would aid and aflifl^, and do the whole work for him; it is good to believe that (according to his promi(e) God will fan6\ifie our natures, enable us to ho-linefs, and beftow all his graces on us.

(3.) That foi^the degrees of thefe graces, it is neceffary to improve them; graces improved, are the ready way to have them increafed : God ever beftows the greateft meafure, where he finds a care to put them forth to advantage : JVhofoever hath, to him Jhall be given, and he floall have more abundancey Matth. xiii. 12- As men increafe their fubflance by labour, and learning by diligence, fo he that improves graces, lliall more and more abound in them.

2. For prayer and the parts of it, ob-fcrve this method :

(i.) Confefs and acknowledge our inabilities : O Lord, I have no grace by nature, I have no power tocleanfe my own heart: O Lord, I have defaced thine i-mage, but I cannot repair it; I may fay with the apoflle, JVhen I would do well, evil ispre/cnt luith tne, Rom. vii. 21. But I find no means lo perfeft what I defire : I am not able to crawl about the doing of that which is good : O when fhall I be fet at liberty, that I might do the work of God, and run the race of his commnnd-ments ! O that I had knowledge, and faith, and hope, and joy, and love !

(2.) Look wc up to the power, and grace and truth of God, and prefs him therewith: Lord, I have heard of thy power, thou art God almighty, who col-lelt the things that are not, as if they were;

F^ITH.

thou canfl, if thou wilt, work in me thefe graces, and crente them in me, as thiOu didft glorioufly create them in Adam, the firft man : Lord, I have heard alfo of thy grace and truth, thou art as faithful to keep, as free to make thefe fweet precious promifes; thy grace is unfearchable, ti^iy word purer than filver feven times refined : O then make good thy promifes, I prefs thee with thy power, grace and truth : O replenifli me with thy graces, give me knowledge, and faith, and hope, <i:;c.

(3.) Look we on the promifes, and prny by them, or turn them into prayers: faith hearkeneth what the Lord fpeaketh, and (peaketh back again in fervent groans and defires to whatfoeverit hearkeneth : hence we can make no prayer in boldnefs, faith or comfort, but for things proiuiied, and in that manner as they arepromifed. Thus Jacob (Gen. xxnii 9.) and David (2 Sam. vii. 27. err.) prayed by a promife, and thus Uiould we pray by a promife, and then we may be fure we pray according to his will. In want of other rhetorick and oratory, let us urge God with this repetition : * Lord,thou hafl: promifed, Lord,thou haft promifed ;' Thou haft made many f\veet precious promifes of graces, and of degrees of graces: thou haft faid, The fecret of the Lord is with them that fear him; and, all that the Father giveth me, Jhall come unto me; and, the righteous hath hope in his death ; and, the righteous j/jai'l be glad in the Lord, and pJull truj} in him ; z^diythey (bailgo fr^m ftrength to jireiigth; every one of them in Zion, appearing hi fere GodyViA. XXV. 14. John vi. ^7. Pro. xiv. 32. Pf?Im Jxxxiv. 7. O make thei'e promifes effectual to me, blow upon my garden, that thefpices (thefe graces) may flov) out.

§.8. OJ the manner^ of this life of Faith in /piritual duties. \ S fpirltuai graces, fo (piritual duties, Jr\ are of the operaiion of God's Spirit:

nosv

The LIFE of FAITH,

now the Duties are tweni}', concerning Pfalm xli which we fhall give (L) The promKcs. (II.) The excrcife of faith in refped of the promifes.

The i/? duty is Prayer, to which are affixed thefe promifes, Pfalm v. 3. x. 17. Ixv. 2. 1. 15. xii ijy (eye. Prov. xv. 29. Zech. xiii. 8, 9. Rom. viii. 13. James v.

The 2^ duty is Praifes, to which are affixed thefe promifes, i Sam. ii. 30, PfaJm I. 23. Ixvii. 5, 6. ^

The 3^ duty is Preaching, to which Mat, xxviii. 20. John v, 25. .

The 4tb duty is Reading the word, to which Pfalm xix. 8. Prov. i. 4.

The ^th duty is Loving the word, to which Pfalm cxix. 165. and cxii. i.

The 6th duty is Waiting on the word, to which Prov. viii. 34, 35.

The 7i/j duty is Hearkening to the word, to which Ifa. Iv. 2, 3, Ads v. 20. xx. 22. xiii. 26.

The 8fh duty is Sacraments of, (r.)Bap-tifm, to which A6ts ii. 38. xxii. i6. 1 Pet. iii. 21.

(2.) Lord's Supper, to which Ifaiah xxv-6. Prov. ix. 5, 6. Matth. xxvi. 26.

The gt/j duty is A lawful oath, to which Jer. xli. 16. Pfalm xv". 4.

The 10/^ duty isFafting, to which Jam. iv. 9, ^c. Mar. vi. 18.

The nth duty is Meditation, to which Pfalm i. 2. Prov. xiv. 22. Phil. iv. 8, 9.

The nth duty is Self-examination, to which I Cor. xi. 31, Gal. vi. 4.

The 13/^ duty is Sandification of the Lord's day, to which Ifaiah Iviii. 13, 14. Ivi. 2. Jer. xvii. 26.

The 14//'duty is Watchfulnefs, to which Mat. xxiv. 46, 47. Luke xii, 37, 6t. Rev. xvi. 15.

duty is Conference, to which xvi. 13. Mai. iii. 16. Luke

The 15^/7 Prov. xii. 14 xxiv. 32.

The 16th duty is Reproof, to which Prov. xxiv. 25. xxviii. 23.

The ijth duty is Almfgiving, to which

^5S I, 2, 3. Luke xiv. 13, 6*<r. The 18//^ duty is Seeking of God, to which Pfalm xxxiv. 10. Ezra viii.. 22.

The i(.jth duty is Waiting on God, to which Ifaiah xl. 3i.lxiv. 4. xlix. 23.

The 2Qth duty is Delighting in God, to which Pfalm xxxvi. 4

II. For the exercife of faith concerning thefe promifes, that we may live by them, go we to Meditation, and Prayer.

I. For meditation, and the matter of it, confider thefe things:

'(i.) That God deals gracioufly with his people : he might out of his abfolute fovereignty over us, command only, and we were bound to obey in every of thefe Duties ; but he is pleafed (the better to quicken us to obedience) to annex thefe gracious promifes.

(2.) That as he is gracious to us, fo we (liould be chearful in our duties to him : thfe chearfulnefs of fervice is the very fruit of faith ; By faith Jbel brought of the firfilings of his flacky and of the fat thereofy an offering to the Lord, Gen. iv. 4. By faith David went with the multitude into the houfe of God, ivith the voice of jcy and of praife, Pfa. xiii. 4. It is the voice of faith, I will fmg and give praife with the beft members I have.

(3.) That to make us chearful, we Ihould roufe ourfelves to awaken to the work of our God : * arife, O my foul, why fleepeft thou?flir up thyfelfwith readinefs to obey the charge of God in the duties prefcribed; look on the faints who have gone before thee; they endured imprifonment, lofs of liberty, fpoiling of their goods, hazard of life. Thou art not yet called to fulier, but to obey, why dofl thou delay, or goeft forth unwillingly ? wouldft thou reign with them, and not labour with them .' receive the prize, and not run the race ? divide the fpoil, and not fight the battle ? look on the promife annexed to the duty : I [aid not unto the feed of Jacob, Seek me in vain, faith God, Ifa. xiv. 19. O my foul, arife, contend forward towards

the

the mark, heaven Is worth all thy labour.' (4.) 1 hat to remove all Remora's the Lord hath promifed to afliH: ns in thefe duties by his own Spirit : befides the pro-mifcs to duties, we have promifes of duties, God deals with us (as we do by ■way of commerce one with another) propounding mercy by covenant and condition, yet his covenant of grace is always a gracious covenant; for he not only gives the good things, but helps us in performing the condition by his own Spirit; he works our hearts to believe and repent, ibc. and he gives what he requires: For inftance,-in one place he commands, Caji ciivay from you all your tranfgrejffions, and make you a new heart, and a new fpirit; and in another place he promifeth, / will fprinkle clean water upon you, and you /hall be clean from all your filthinefs : A new heart alfo will I give you, and a new fpirit will 1 put within you, Ezek. xxxvi, 2<j, 26. In one place he commands them, Circumcife the foreskin of your hearts, Deut. x. 16. and in another place Jie promifeth, That he will circumcife their hearts, Deut. xxx. 6. in one place he commands us. To keep his commandments, Eccl. xii. 13. in another place he promifeth to caufe us, To walk in his flatutes, Ezek. xxxvi. 27. in one place he commands us. To fear him, Eccl. xii. 13. and in another place he promifeth. To/>«/ his fear into our hearts, Jer. xxxii. 40. in one place he commands us, To pray, to ask, to feek, and knock, Matth. vii. 7. and in another place he promifeth. To pour upon us the Spirit of grace and fupplication, Zech. xii. 10. Thefe promiles and duties are the foundation of all our performances, and thofe promifes to duties are the rewards of his free grace and good pleafure; we do not by working caule him to fulfill his promifes, but he by promifing doth en able us to perform our works, and fo he rewards us accordingly.

of FAITH,

2. For prayer, and the parts of it, ob-ferve this method.

(i.) Acknowledge the ^oodnefs and free-grace of God in thefe promifes; ' O Lord, why fhouldft thou allure me to that which lam every way bound to? If I l.ad none of thele promifes, I have already in hand a world of mercies, which do infinitely bind me to duty ; and wilt thou yet add this and that promife, to this and that duty ? O miracle of mercies ! O thegood-nefs of God !'

(2.) Bewail our own dulnefs and floth to the duty ; 'And yet, O Lord, how dull, and remifs, and llighty am I in the practice of this or that duty ? thou haft faid, Curjedis the man that doth the work of the Lord negligently, Jer. xlviii. 10. and, cur-fed be the deceiver, that hath in his flock a male, and voweth andfacrificeth unto the Lord a corrupt thing, Mai. i. 14. O then what is my portion, who have facrificed that which is torn and fick unto the great king, and Lord of hofts, whofe name is dreadful among the heathen ? No marvel if I feci no power, no fweet in the ordinances of grace, whilft I deal partially, hear perfundlorily, pray coldly, labour not to feed on the promile, and to fuck vigour out of it : O Lord, thou loveft a chearful giver, but my fervices are maimed, and corrupt, and dead, and fuperficial, and very unchearful.'

(3.) Importune the Lord to revive and quicken our dead hearts to the duty ; fo prays David, Pfalm cxliii. 10. Teach me to do thy will, thy Spirit is good, lead me. into the land of uprightnefs ; fo prays the church, Cant. i. 4. Draw me, and we will run after thee : and fo let us pray, * Give me a chearful heart in thy fervice, animate and enliven my heart by thy.bleifed Spirit, give me to do what thou rcquireft, incline my htart to thy fiatutes, and not to covctoufnefs, Pfalm cxix. T,^.^

(4.) Implore the alUftaiice of God's Spirit

The LIFE cf

rit to every good duty, beg acceptance of our perfons and performances in the Lord Jefus Chrift, prefs him with his promifes to fet on duties, and to reward duties ; and whatever duty we do, prefs him with thatef-peciai promife belonging unto it: Thus if we meditate and pray, and pray and meditate, we may live by faith, in reference to fpirituai duties.

$•9- ^f *^^- ^J^fi'^^f of this Life of Faith in Things eternal.

THings eternal are either Evil, as Damnation ; Goody as Salvation. Concerning both, we lliall I. Give you the promifes ; and, K. The exercife of faith in refpeft of thefe promifes.

1. Concerning Damnation, or eternal confufion, we have thefe promifes againll it, Ifa. xlv. 17. Rom. viii. i.

2. Concerning Salvation, we have thefe promifes for it, Rom. vi. 23. r ThefT. iv. 17. God hath promifed us a kingdom, Matth. XXV. 34. An heavenly kingdjm, Matth. vii. 2l. An eternal kingdom, 2 Pet. i. II. A cro-wn of life, James i. 12. A crown of righteoufnefs, 2 Tim. iv. 8. An unacceffible crcwn of glory, 1 Pet. v. 4.

II. For the exercife of Faith concerning thefe promifes, that we may live by them, go we to Meditation, and Prayer.

I. For meditation,and the matter of it, confider thefe things :

(i.) That faith in the precious promifes of eternal life quiets and chears the heart in themidft of difcouragcments: This we fee in the lives and deaths of God's faithful (ervants, Heb. x. 34. -who took joyfully the fpoiling of their goods, knowing in them-felves, that they had in heaven a better and an enduring fuhfiance.

(2.) That faith ftrives to enter into the polfeflion of this kingdom, by degrees : Men that purchafe an inheritance to come in hereafter, they are glad if any part fall into their hands for the pre fen t: Fulnefs of glory is relerved for the life to come, but the beginnings of glory (as peace of

LI

FA ITH.

'^57

confcience, joy in the holy Ghofl, fancfli-fication of the Spirit) are vouchafed here ; Grace is the beginning of glory, and glory is the perfeSiion of grace ; now as grace grows, fo we enter upon the poffeflion of our inheritance ; flence lively grace covets grace more and more, that we may get heaven by degrees, and by parcels.

(3.) Faith earneAly defires and longs after the full accomplifliment of glory, Ourfelves alfo who have the firj} fruits of^ the Spirit, even we ourfelves groan within ourfelves, waiting for the adoptiony to wit, the redemption of the body, Rom. viii. 23. I ayn in a full fir ait (faid Paul) betwixt two, having a defire to depart, and to be with Chrifl, which is far better, Phil. i. 23. Salvation is the end of faith, heaven is the home of believers: Now all would be at home, all things defire perfection in their kind, this makes the believer to long after glory.

2. For prayer, and the parts of it, ob-ferve this method :

(i.) Confefs we our former carelefnefs to enter upon this inheritance : ' O Lord, I have flighted thy promifes, I ha^e neglected the motions of thy holy Spirit, I have not carefully improved the gifts received, I have not laboured more and more to be feal-ed with the promifed Spirit: Ah! Lord,what a dwarf am I in holinels and fanc^tification > by reafon of my floth, the powers of grace are fo enfeebled that I can fcarce breath or figh, or crawl in the way to heaven: O that I have not fo earneftiy fought, as I might, to make heaven fure to mylclf, that I have not entered pofTeffion thereof, fo far as in this life is given me of grace.' (2.) Pray that the Lord would ir.crcafe our faith, feal us by his Spirit, lead us in the way of peace, caufe us to grow up in holinefs, make us wife to prize and value to tafte and relifh the very joys of heaven; and above all,that he would afTure our confci-cnces of our right and title thereto : O it is God that fealeth, and makes us to read

the

The LIFE

the feaiinj;: it is God that promifeth hca-vrfn, and afTetfts the hcai t with the good-rfrls and worth of the thing promiftd ; it is God ihat, by the pledges of his favour, tnd earnefisof his Spirit, doth teftifie our adopti(ifi, and caufeth us certainly to apprehend what he doth teOify ; pray then, * Who am I, Lord, that thou ftiouldefl make fuch ample and free promifes to thy poor fcrvant ? it is of thy free mercy, and according to thine o.vn heart. Wn^ now, 0 Cod, eiiabltjli. 1 be fetch thee, the word that thou haj} fpoken concerning thy ferz<anl, 2 Sam. \ii. 25. O feal unto me the pro-mifed inheritance^^and make me afTuredly know what thofe hopes are which thou haft leferved for me in heaven: of thy free-grace thou calledft me to this hope, therefore is thy fervant bold to intrcat the fenfe of thy love, the knowledge of this hope, the increafe of grace, the aiTurance of thy mercy.'

(3.) Praife God for his promifes of eternal life: * O Lord, thou haft looked on iTjy bafe eftate, and vi/ited me with mercy from on high; of a ftranger and foreigper, ?hou baft,made me a free denizen of the New jerufalcm : now, I fee, I read it in ihy precious promifes, that my name is re-giftred in heaven ; an eternal weight of glory is referved for me; heaven is my home, my hope, my inheritance: O where Should my heart be but where my treafure is ? where ftiould my thoughts be, but where my hope is ? Now &11 glory, and honour, and praile be given to my God. O the Incoroprchenfible love and favour of ixiy dear Lord ! what a mercy is this? what promifes are tbefc ? my fpul rejoiceth in thee my God, my fpirit fliall blefs thy name tor ever and ever.'

§. \<j. Of the manner of this life of faith in regard of others.

WE have done with the promifes that concern ourfelves: now follow fuch fpecial promifes as we find in holy writ

of FAITH,

concerning others; and they have reference L To our own family, II. Godly fociety further inlarged. III. The church of Uirift particular, and general.

I. The members of our family arc, either hufband and wife, parent and child, mafter and fcrvant.

1. For the hufband and wife, if godly, they have a promife from the Lord, Ffalm cxxviii. Prov^ xxxi. 28. and xi. 16. Job V. 25.

2. For parent and child, God hath made a gracious covenant with them, Gen. xvii. 7. 9. A<rrs ii. 39. Jer. xxxii. 39. Pro, xx.

7. Good parents (though poor) leave iheir children a good patrimony, for they have laid up many prayers for them in heaven, and they leave God's favour for their pof-felTion, and his promifes for a fure inheritance, Pfalm xxxvii. 25, 26. cxii. 2. xxv. 13. xx:ivii. 29. Prov. xi. 21. xiji. 22. Ifa. xliv. 3, 4. liv. 13. and children, obeying their parents, have thefe promifes, Ez. xx. 12. Eph. vi. 2. Jer. xxxv. 18, 19. Prov. i.

8, 9. and vi. 20.

3. For mafter and fervanr, they have fweet promifes, Prov. iii. 33, and xiv. j i. Job viii. 16. efpccially the iervant that is truly obedient, Col. iii. 23, tj\. i Pet. ii.

19. here confidcr (1.) Magiftratcs, Deut. xvii. 19, 20. Pfalm cxxxii. 18. (2.) Mini-fiers, Pfal. cv. 15. Rev. ii. i. Ifa. xlix. 4.

II. Godly fociety (out of our own fami-Jies) hath precious promifes, as, Pro. xiii.

20. Mai. xvi. 17. Matth. xviii. 20.

III. The church of (>hrtft, whether particular, as publick alfemblies, hath blelFcd promifes, Ifa. xxxiii. 20, 21. and lix. 21^ Matth. xviii. 20. i Cor. v. 4, Rev. ii. i. Pfalm xxvi. 8. and cxxxiii. 3. Mic. iv. 4, II, 12. or whether general and univerfal, it hath glorious promifes, as, Mat. xvi. 8. If. xxvii. 3. Pfalm cxxv. 2. Zech. ix. 16. Here comes in all the promifes, ly/, Of calling the Jews, as. If. lix. 20, Rom. xi. 23. 26. Hof. xiii. 14. and xiv. 2, to 8, idly. Of bringing in the Gentiles, as, Ifai. xlix.

22,

The LIFE of 1

12y 23. Rev. xx}. 24. John x. 16. Ifa. Ix. 3. 5. 8. AOs X. 14. Eph. ii. 12, 19. "idly, Of the deftruftion of antichrif>, as, 2 Th. ii. 8. Rev. xvii. 16. and xviii. 21. where each word hath almoft a gradarion, in that an angel, a mighty angel, taketh a fione, and a great fio^ne, even a miljloncy which he letteth not barely fall, but cafteth into the fea, whence nothing ordinarily is recovered, much lefs a milflone, thruft from fuch a hand, and with fuch force.

Now for the exercifing of faith concerning thefe promifes, that we roay live by 4hera, go we to Meditation, and Prayer. I. For Meditation, and the matter of it, confider thefe things.

(i.) That v/e have had the performance of many of thefe promifcs in hand ; and this may perfuade us that the refidue (ef-pecially of the church's fiourifhing, and of antichrilVs downfal) is as fure as that part already accompliilied, which we fee with our eyes: experience fliould ftrengthen faith, and breed an afTured hope in God's people, of the Lord's moft glorious appearing, and this hope fhall not make us afnam-ed.

(I.) That the time is now for the church's reftoring, and for bringing in more kingdoms from antichrifl: to Chrift ; what elfe mean all thefe fliakings in all the kingdoms of the world at this time ? therefore ftudy we this time of God, and in our places and callings work with providence, now we have a feafon to help up ilie church, God's holy mountain.

a. For prayer, and the parts of it, obferve this method.

(i.) Confefs our former negleft in our feveral relations ; * O Lord, I have not done my duty in my own family, nor among chrif-

tians in the churches of ChriH: ; I hav« not performed my vows, ferved my gene -ration, helped onward the building of Zi-on: and now. Lord, what fhall I fay, but confefs, to thy glory, and my own fliame my difrefpe^t of others good, or of the communion of faints.'

(2.) Pray for a bleffing on others, as on our own felves, forget not our relations to others in our beft prayers ; be importunate with God more efpecially for Zion, 0 look upon Zion, the city of cur Solemnities, Ifa. xxxiii. 20. let thine eyes fee Jeru-falem a quiet habitation, a tabernacle that fhall not be taken down; let not one of the flakes thereof be removedf nor any of the cords be broken.

(3.) Prefs we the Lord with all his precious promifes, either to our families, or chriftian focieties, or to the churches of Ghrifl: we have a promife that The Lord will create upon every dxvelling-place of mount Zion, and upon her ajjhnblies, a cloud and fmoak by day, and the flilning of a flaming fire by night, for upon all the glory fhall be a defence, Ifa. iv. 5. Now Lord, make good thy word, ^c.

Conclude with, * I believe, that whatfoe-ver God hath faid in any of thefe refpefts, he will fulfil it in his own time : heaven and earth fhall pafs away, but not one Jot, one title of God's word flj all fail, Matlh. v. 18. It may be for the prcfent, things feem contrary, yet God hath faid it, (Should a foul fay) and that's enough for me : If I can but really acknowledge and bclitve, that God is able to do it, he will then fpeak from heaven, as he did once on earth. According to your faith, be it unto you, Matth. ix. 28,'2{;.' Ihusmuch of The Life of Faith.

H

G H A P. X. S E G T. L

Of the Nature of FAMILT-DUTlES,

Itherto of the duties which concern next to them fucceed Family duties; and every man in his own particular ; they are fuch. duties as ought to be jointly

FA M I LT'D U r I E S.

or refpe^Vively obferved by the families and houfes of the people of God. This is implied by that threat, Jer. x. 15. Pour out thy fury upon the heathen that know thee not. and upon the families that call not on thy name; and by that example of Jofhuah, Chap. xxiv. 15. But as for me and my hcufe^ •we -willferve the Lord', and by that pro-mife of God, Jer. xxxi. r. y4t the fame time, faith the Lord, will 1 be the Cod of all the families of Ifrael, and they Jloallhe my people.

§. 2. Of the prepi^atives to Family-duties.

NO \V that we may comfortably carry on thefe Family-duties, obferve we, I. Our entrance into them. II. Our proceedings in them.

1. For entrance, we mufl lay a good foundation for traftablenefs unto religion in thofe that belong to this family, as, (I.) In the governor. (II.) In the governed.

I. In 'he governor whofe duty it is; • (i.) To endeavour in a fpecial manner for knowledge in God's word, and for ho-linefs of converfation in a chrillian walking; this would tend much to the prefer-vation of his authority, -which otherwife would be flighted and dilVegarded, thro' an aptnefs in inferiors to take occafion therefrom.

(2.) To marry in the Lord, 1 Cor. vii. 39. and then to live challly in wedlock, that there may be an holy feed, Mai. ii. 15. Now that he m<iy ynarry in the Lord, 1. Let piciy be the mover of his affe^lion ; and perfonage, parentage and portion be only as a comfortable acceffary, confider-able in a fecond place: chriftianity and grace is the chitf golden link and noble tie, which hath the power and privilege to make marriage a lovely and everlafting bond, 2. Let him ply the throne of grace with fervency of prayer; a good wife is a more immediate gift of God : whence Solomon could fay, houfes and

riches are the inheritance of fathers, hut a prudent -wife is from the Lord, Prov, xix. 14. Such a rare, and precious jewel is to be fued and fought for at God's mercy-feat with extraordinary importunity and zeal; and if fhe be procured at God's band by prayer, he fliall find a thoufand times more fweetnefs and comfort, than if flie be ca(\ on him by an ordinary providence. 3. Let him obferve and mark thefe fix points in his choice ; as, 1. The report: 2. The looks: 3. The fpeech: 4. The apparel. 5. The companions: 6. The education : Thefe are like the piiHbs, that (ht\r the fitnefs and godlinefs of any party with whom he ought to marry.

3. To beware whom he admits to dwtll with him, that they be tra(5table to religious courles: See David's rtfolution heie^ in, Pfalm ci. 6, 7. Mine eyes fl?all be «• pon the faithful of the land, that they may dwell with me : he that walketh in a per-feci way flnill ferve me; he that worketh deceit, fhall not dwell within my houfe ; he that telleth lies, fhall not tarry in my fight. 2. In the governed ; whofe duty is both to join together in the performance of Family-duties with their governor, and to fubmit to his government, Prov. i. 8, c. My fon, hear the inftrutlion cf thy fat her ^ and forfake not the law cf thy mother ; for they fhall be an ornament of grace unto thy head, and chains about thy neck.

Thefe preparatives I pin upon the front or porch of this family : now to the family duties themlelves, and how they muft be exercifed.

I

3. Of the duties cf governors in general. N the proceedings of thefe family duties, we are to confider the Duties I. Of the governors. II. Of the governed.

I. The governors, if (as it is in marriage) there be more than one ; as, F/V/?, The chief governor, to wit, the hufbaod : Secondlyi The helper, to wit, the wife;

both

FA M I LT^D U T 1 E S.

261

both thefe owe Duties to their families, and Duties to one another.

I. The Duties they owe to their Families, are either in general, to the whole, or in particular, according to their feveral relations.

1. That which in general they owe to the whole family, is either to their bodies, or their fouls.

(I.) To their bodies; concerning which, faith theapoftle, i Tim. v. 8. He that pro-videth not for his own, ejpecially for thofe of his own hou/e, he hath denied the faith^ and is worfe than an infidel. Now as the Spirit of God chargeth us with this duty, fo he fctteth us about fuch things whereby this may be compalfed ; as, i. That e-very one fhould have fomehonell and good calling, and walk diligently in it ; Let him that Jlole, fieal no 7nore, faith the apoltJe, but rather let him labour, working with his hands the thing which is good, Eph. iv. 28. 2. That he bear a low fail, and keep within compafs; remembring that of Solomon, He that is de/pifed, and hath afervant, is better than he that ho-noureth himjelfy and lacketh hready Prov. xii. 9.

2, To their fouls; concerning which, fome duties they are to perform to the family, and fome to require of the family.

I. The duties they mufl perform to them are

1. To provide that they may live under the publick miniftry, for otherwife, how ftiould they be brought into the fheep-fold of Ghrift, if they hear not the voice of the chief fliepherd fpeaking unto them by thofe whom he hath fent ?

2. Tooverfee the ways of their families, that they ferve God ; and as in all other duties, fo efpecially in fanftifying the Sabbaths : to this the very words in the fourth commandment do bind all raaflers of families; Remember thou, and thy fon^ and thy daughter, thy man fervant and thy vfSid ; Where the Lord fpeaks by name

to the governors, as if he wotrld make them overfeers of this work of fanclifying his fabbaths.

3. To fet their houfe in order for the fervice of God, to oifer prayers and praif-es to the Lord morning and evening. To tills purpofe, pray continually (faith the a-po(He) I Their, v. 17. which wemuftnot iinderfland of uninterrupted and inceifant pouring out of prayers, as the Maffalians or Euchitas did; but of morning and evening prayers, the apodle here fpeaking in reference and in analogy to the continual, or daily (acrifices. This was David's practice, Evening and fncrning, and at nocn will I pray, and cry aloud, and he /hall hear tny voice; Pfal. Iv. 17. and this was Job's pra^ice, who fent for, and fandified his fons and daughters, and rofe up early in the nforning, and offered burnt-offerings according to the number ofthe?n all: thus difl Job continually, Jobi. 5. And this was Abraham's pra<^Hce wherefoever he came,. to build an altar to God, Gen. xii. 17. and xiii. 4. and xxi. 33. where God iiiould be worlhipped jointly of him and his fa.-mily: and this was Chrifl's pradice for himfeIf and his family, Mat. xiv. 19. and xxvi. 30. John xvii. i.

4. To inftruft their families privately ia matters of religion, that they may not only profefs, but feel the power of religion in their lives and converfations t this duty hath thefe fpecials belonging to it;

(i.) A familiar catechizing of them in the principles of religion ; thus were parents^ commanded ofold, Deut. vi. 7. ThouOoalt teach theje words diligently unto thy chil. dren, and Jhalt talk of them when thou/it-tefi in thine houfe, and when thou walkeji by the way, and when thou lie/} doxon, and when thou rifeji up, Deut. vL 7.

(2.) A daily reading of fcripturesin their hearing, direOing them to mark and to-make ufe of them : fo Timothy was trained up by his parents, and that from his childhood, 2 Tina. iii. 15.

(3) A

FA M 1 LT-D U T I E S,

(3,) A careful endeavouring that they Bfiay profit by the publick mlniftry : to this end, I. They muft prepare them 10 hear the word, by conHdering God's ordinances, promifes and their own necefu-ties. '2. They mufl: remember them to look in the word for a ChriO, and for communion with Chrift. 3. They muft examine them after the ordinances, what they have learned, and whatufe they can make of it; thus Chrift, after he had preached a parable to his difciples, be faid unto them, Know ye not this parable^ and hoiu then ivi/l ye know all parables ? Mark iv. 13. and then he expands the parable to them.

II. The duties they are to require of the family, are both carefully to frequent the publick miniftry, and diligently to be converfant in the private worftiip of God, and conftantly to pra6\ife all holy and Chriftian duties comprifed briefly in the commandments of God ; and they are to require thefe things, not only by telling them, calling on them, catechifing them, admonifhing them, but, if they be negligent, by correfting them.

Now this corrcftion muft be miniftred in Wifdom, and in Patience.

r. In.Wifdom, whofe property it is to find out the right party that ccmmitted the fatilt, to confider of what fort and nature the fault is, to weigh circumrtances of age, difcretion and occalions ; and to look to the mind of the doer, whether negligence or mere fimplicity brought him to it.

2. In Patience, whofe property it is to make the fault manifeft to the offender that his confcience may be touched there-"with ; to hear what the offender can fay in his own defence, and accordingly to allow or difallow; to avoid bitternels, which fooner will harden the heart, than reform the manners of the offender: thefe rules being obferved, and the heart lifted up in prayer to God for dirc6lion and blelting, this corre£\ion is neceflary, as is evident in Cen.xxx. 2. Pro. xxiii. 14. and xix. 18.

Thefe are the duties that governors owe to their families in refpeft of their fouls; to correct them, catechize them, admonilh them, call on them, read to them, pray for them, <bc. only with thefe limitations.

1. That they prefume not above their callings : this was Paul's exhortation, That no man take this honour to himfelf, but he that is called of God as was Aarony Heh. V. 4, The honour here, is the honour of th^ publick miniftry, except that; and I know not but that every governour of a family, who hath fpecial abilities, utterance, memory, may read fcriptures, repeat fermons, pray, teach and inftru(ft out of fcriptures, 1 Pet. iv. 10. Thus Jacob faid to his houihold, Put away the Jhangegods that are among you. Gen. xxxv. 2. And without all C6ntradi(^icn, (ahh the apoftle, the lefs is blcj/cd of the better^ Heb. vii. 7. And if the women would learn any things let them ajk their husbands at home^ 1 Cor. xiv.. 35. Thus Oiigen (Horn. 9. on Lev.) would have the word expounded in chri-ftian families ; and Auffin faith, * That which the preacher is in the pulpit, the fame is the houlholderin the houfe.'

2. That they prefume not above their gifts : this was Paul's exhortation to every man, Not to think of himfelf more highly than he ought to think, but to think foberly^ according as God hath dealt to every man the mcafure of faith, Rom. xii. 3. Yet I deny not but in fome cafes they may lawfully depute or fubftitute fome one in the family, whom they judge fitteft unto the fervice and employment, which they them-felves fliould ordinarily perform, as in cafe of old age and' weaknefs of body; Thus Samuel being old made his fons judges, I Sara. viii. i. Or in want of good

utterance or expreffion of what is to be faid; thus Aaron was Mofes his fpokef-man, and inflead of a mouth, Exod. iv. 16. Or in want of a boldnefs and audacity, ariling from a confcioufnefs of weaknefs : thus the good centurion fcnt the

elders

FA M I L-i

cWers of the Jews to Chrift to intercede for him, Luke vii. 3. Or in cafe that a minifter of the gofpel do fojourn in one's family, as Archippus did in Philemon his houfe, Philem. 2. Or incafe of neccflary abfcnce; thus the apoftle Paul made Ti-raothy his deputy to the chriftian Thefia-lonians, i ThefT. iii. 1,2. Or in cafe the Lord hath beftowed more of his gifts and graces to one than another : I know not in this cafe, but that we may covet earneJJly the bef} gifts in other-j, as well as in our ownfelves, 1 Cor. xii. 31.

§. 4. Ofths duties of parents to their children. THE duties in particular which gover-nours owe to the family, according to their relations, are either as parents to their children.or as mafters to their fervants.

The duties of parents to their children, are cither, L To their bodies, or, IL To their fouls.

L The duties of parents to the bodies of their children, are in many particulars, but may be all comprifed under this one head, ' A provident care for their temporal good;' and this extendeth itfeJf to all times, as, (i.) To their infancy. (2.) To their youth. (3.) To the time of parents departure out of this world.

(i.) '^I'he firft age of a child is his infancy ; and the firil part of its infancy, is while it remaineth in the mother's womb: here the duty lies principally upon the mother, to have an efpecisl care of it, that it

--^D U r IE S, 26$

may be fafely brought forth. Why was the charge of abjiainimy from ivine^Jlrong drink, and unclean things, given to Ma-noah's wife, but becauie of the child fhe had conceived ? Judg. xiii. 4.

The next degree of a child's infancy, is while it is in the fwaddling-band, and remain a fucking child ; in this alfo the care more efpecially lies on the mother, whofe duty it is to take all pains (he poffibly may, for the education of her child ; and efpecially to give her child fuck, if flie be able thereto: this not only nature, but fcripture feis forth ; (i.) By confequence. Gen. xlix. 25. Hof. ix. 14. i Tim. v. 10. (2.) By example, Gen. xxi. 7. 1 Sam. i, 23. Pf. XX. 9. (3.) By grant, the word giving it as a ruled cafe not to be denied. Gen. xxi. 7. Cant. viii. i. Luke xi. 27.

[The neglect of this duty, (which hath now become a reigning fault among the pooter as well as among the richer fort) is a thing very unnatural f, and attended with feveral great inconveniencies : (i/?,) Strange milk; which is very difagreeabie to the child, and with which to be fure the child fucks in the natural infirmities of the nurfe, together with a great deal of her na? tural inclinations, and irregular paffions 4, which many times flick by the child for a long time after : and, which is worfe than all this, itfometimes happens thatfomefe-cret difeafe of the nurfe is conveyed to the child *t. {2dly,) A fhamefuland danger ous negle^ of the child, efpecially by luch nurfes as make a trade of it, of whom

f It fcems to me veiy u.,natural, tliat a woman thjt has fed a child as part of herfclf fjr nine months, flioulj have no deHre to nurie it fanhcr, when hiought to light and bcfoe hcreyts, aiul when by us cry it implores her alfidiicc and tiie c(aze of a mother. Do n >t the very cruellcrt of brutes tend their younj; ones wiih aL the care and delight imagina'^l''? For low can fhe be called a mothtr that will not nurfe hir younp ones? How un neicifiil is it to fee a mother, tjs foon as ihe is delivered, turn off her innocent. Under, and helplcls infant, and give it up to-a ttrangtrto nouriih ? ^Spectator.

\ Many infbnccs may be produced-from good authorities and daily experience, that children aOually lock in the feveral palTioos and depraved iucUnations of tl.tir nurfes, as auger, ra^licc, fear, melancholy, (adncfs, dcfirc,. •nd averfion. The fcve thither.

•f How many chiliien do e fee daily brought into fits, confumptions, rickets, <irf, merely by fucking thek Burfv-S when in a paflioaor for^ j , Jbe fimc /i/t'w.

there

FA M 1 L T-D U T I E S,

there are great numbers, (^sdly,) An e- fure that they be under the promlfe or co-flrangement and weakening of natural af- venant themfelves : If God in Chrift be fedion on both fides ; both on the part of their God, they may have a comfortable

the motlier and of the child: Which what a gicat lofs this muft prove to both of them, is eafy to fee.]

2. The fecond age of a child is its youth, from the time it begins to be of any dif-cretion, till it be fit to be phced forth :

hope, that God Mill be the God of their feed, according to the promife, 1 will be thy Gody and the Cod of thy feed, Gen. xvii. y. ■

The next degree of a child's infancy is when it is born ; And the duty of parents

Now the duty of parents at this time, is then is, to give up their children unto God, (i.) Tonourifli. (2.) To nurture their caHing them into the hands of his provi-children. dence, into the arms of his mercy, begging

Under nouridiment arecomprifed food, for them a gracious acceptation with God ; apparel, recreation, means for recovery of and to tender them to the ordinance. The health whenthe^are fick ; in which if pa- facrament of baptifm, to get the fealof the rents provide not for their children, they covenant fet upon them, to get them

" ' ' "' mark'd out forfalvation.

2. The fecond age of a child.is its youth: Now the duty of parents to their children at this time, is to train them up in triie piety, To bring them t4p in the nurture and admonition of the Lord, Eph. vi. 4. To this end,

1. When children begin to read, let them read the holy fcriptures ; fo was Timothy trained up from a child, 2 Tim. vii. 3, 15. and thus will children fuck in religion with learning.

2. Let children be catechized conflant-ly from day to day ; only with this caveat, that parents deal with their children, as ikilful nurfes and mothers do in feeding their children, i. c. not to give them too much at once : Overmuch dulls a child's underftanding, and breeds wearifomnefs to it; it is moft luitable to give them precept upon precept, precept upon precept, line upon line, line upon line, here a little, and there a little, Ila. xxviii. 10. Thus ihall they learn with eafe and delight, and in time a great meafure of knowledge will be gained thereby.

3. Let parents declare to their children, the admirable woi4i.s that God in former

are worfe than infidels: And under Nur ture, are comprifed good manners, a good calling, frequent admonition, reprehen-fion, correaion, the lad remedy, which may do good when nothing elfe can, Prov. xix. 18. and xxiii. 13, (ic. and xxix. 17.

3. The lafi time to which parents provident care extendeth itfelf, i& the time of .their departure out of the world, and then they are to fet their houfe in order, and to leave their ellates to their children.

IL The duty of parents to the fouls of their children extends itfelf alio to nil times, as (i.) To their infancy. (2.) To their youth. (3.) To the time of parents departure out of this world.

1. The firft age of a child is his in-fency ; and the firft part of its infancy, is while it rcmaineth in the mother's womb. Now the duty of parents at that time are thefej I. That they pray for their children : Thus did Rebekah, while the children were quick in her womb, Gen. xxv. 22. I'hofe parents that negleft this duty to their children, confider not rightly that they are conceived in fin : 2. '1 hat they make (uie (fo much as in them lies) that

their children be born under the promife times hath done for his church, efpccially

or under the covenant, in refpe(^t of the fuch works as he hath done in their tunc :

fpiritual part of it: How? 13y making Outward fenfibie things do beft work upon

^ children.

inftances in the holy fcriptures) will be far better than filling their heads with frightful ftories of witches, ghofts, and appari-The.common entertainment which

tions:

parents give their children in their younger

FAM 1 L r^D U r I ES. 26s

children, and therefore this direction was ' Lord, fliall I thus punifh my own fin in given underthelaw, JoHiuaiv. 6, 2i.[And mine own child? flialll thus perfecute the the entertaining their young minds with corruptionsof mine own anceftors ? How fuch pleafing relations of the providence then mayeft thou bedifpleafed with mefor of God, (of which there are a great many the too carnal conception of my own child?

It may be, I then lay in fome lin, or I aflced it not of thee by prayer : Be merciful to me, O Lord, and in thy good time, fhew thou pity on me, and on my child !' 6. As children grow in years, and in the years; the bad impreflions whereof are knowledge of Ghrift, and of juftification by hardly worn out afterwards, when they Chrift, let parents train them up in the exer-Gome to be men ; infomuch that they are cifeofaIlduties,as, prayer, meditation, Ctlf-many times in fear vj/jsrefto fear is, and examination, watchfulnefs, andall means often frightened with they can't tell what.] public and private: [Efpecialiy let them breed 4. Let parents be to their children a good them up, (i.) To a ferious and unaffefted pattern in piety, leading them to Cbrift, Piety and Devotiojj towards God, flill and by their examples : This will take place quiet, real and fubftantial, without much with children, more than all precepts or iliew and noife. (2.) To JuJHce and paternal inftru£\ions : But as forme, (faid charity : To defraud and opprefs no man, Jofhuah, chapter xxtv. 15.) and my houfe, tobe as good as their word, and to perform ^e-will ferve the Lord: He fets himfelf 9II their promifes and contrafts. And alfo firft, as a guide to the reft. [And indeed, to pity and compallionare the diftreft

without a good example, the beft inftruc tions will fignify very little, and the great force and efficacy of them will be loft. With what reafon can ft thou expert that thy children (hould follow thy good inftruc-tions, when thou thyfelf giveft them an ill example ? AVhenever yoti fwear, or tell a lie, or are paifionate and furious, or come drunk into your family, you weaken the authority of your commands, and lofe all reverence and obedience to them, by con-tradirting your own precepts.]

5. Let parents reprove and corrert their children for fin J and pray thar the Lord may fanftify this correction unto them : Confider this, 0 ye parents ; Do you ob-ferve fuch and fuch fins in your children ? enter into your own hearts, examine your-felves, whether they come not from you

and to wifti well unto all men, more efpecialiy to the people of God, and to do all menall the good that lies in their power. In order to cherifi-i and preferve this goodnefs and tendernefs of nature in them, let them bekeptas much asispofiibleout of the way of bloody fights and/pe^acks ofcruelty,and reftrained from all cruel and barbarous ufage of creatures under their power ; o-therwife, their hearts will be hardened and alienated from the pity and compaffion of human kind infenfibly and by degrees. (3.) To modefiy and chaftity in heart,-fpeech, and behaviour; and to ftand in as much awe of God and their own confciences in private, as of a thoufand witnefles : and toyo-hriciy and Temperance in all their anions.] If all this be done, the world to come may reap the benefit of their education

Confider how juftly the hand of God may fuch children as you bring up, fuch pa-be upon you ; and when you are angry rents will they be, when you are gone, to with your children, have an holy anger their children ; and fuch children Ihall with your own felves, and ufe this or the they have, who are parents in the next like meditation with your own fouls ; generation, isc. You then are the very

^^ "^ making,

FA MILT-DUTIES.

making, or marring of the world : but on iVie contrary, if this be negle6^ed, [that is, if you take no care to train up your families in the fear and love of God, and in the praftice of their duty, you will lay the foundation of an infinite mifchief; for if no care be taken of perfons in their younger years, they will almoft neceflarily be bad afterwards, in all relations; unduti-ful children, flothful and unfaithful fer-vanls, fcandalous members of the church, unprofitable to the common-wealth, difo-bedient to governors both ecclefiafticaland civil; and in a word, burthens of tlic earth, and fo many plagues of human fbciety f. Oh what an infinite train of evils doth the neglcft of the right education of children and fervants draw along with it! Confider this, you carelefs parents,* and heads of families ; Confider it for your own fakes; confider it for the fake of your children and fervants ; and confider it for the fake ofpofierity. If you ftill negle6V your fa-milies,ihink how] the rich man fiiall rife up againft you in the day of judgment and Condemn ybu ; for he being in hell, had a care of his father's houfe, that they might be forewarnedjhe defired Abraham to fend Lazarus to his brethren to teflify to them that they came not to that place of torment-, but you will not admonifh your children, you will not teach them Mofes and the prophets ; you will not fliew them the danger of God's heavy difpleafure hanging over their heads; you will not, whilfl you live, lead a good example before them : O you may fear that ycur children fliall be furies of hell to torment you. Now the Lord open your eyes, to forefee, and fly thefe judgments to come.

3. The laft time to which the duty of parents extends itfelf, is the time of their departure out of the world, and then they

owe to their children two duties, good dire<^ion, and faithful prayer.

1. For Direction : When parents ob-ferve their time to draw near, it is their duty then efpecially to recommend fome wife and wholfome precepts unto their children, the better to direft them in their Chriftian courfe ; fo did Ifaac, and Jacob, Gen. xlix. i. ijc. and David, i Kings ii. 2,3. I Chron. xxviii. 9. The words of a dying parent are efpecially regarded, and make a deeper impreflion.

2. For Prayer : Then is the mof^ proper time for parents to pray and blefs their children. As they commend their own fouls into God's hand?, fo let them commend their children to God's grace ; God's providence and promifes are the bell inheritance in the world ; and if parents in their prayers leave thefe to their children, they can never want any thing that is good. O the faithful prayers of parents for their children, efpecially when they are leaving their children, and going to God, muft needs, in, for and through Chrift; prevail mightily with God.

§. 5. Of the Duties of Majlers to Servants. TH E duty of mafUrs to their fervants is either to their bodies, or to their fouls.

I. The duty of mafters to the bodies of their fervants confifts in thefe particulars ; viz. In a due provifion offood for them, Prov. xxxi. 15. and xxvii. 27. In a wife care for their clothing, Prov. xxxi. 21. In a well ordering of their labour, fo as they may be able to undergo it: In their eafe, reft and intermilfion from labour at feafonable times : In paying them fuf-ficient wagesi Deut. xxiv. 14, 15; In a careful preferving of their health, and

•J Dr. TlLLOTSON.

uHng

FA MIL r^D U r T E S.

ufing means for their recovery in cafe of ficknefs, Matth. viii. 6. and that, not of the fervant's wages, but of the mafter's own charge, other wife they undo not the heavy • burden, Ifa. Iviii. 6. but rather lay burden upon burden.

2. The duty of mafters to the fouls of their fervants, confifls in thefe particulars; viz. In teaching them the principles of religion, and all duties of piety: * in caufing them to go to the publick miniftry of the word and worihip of God: in taking account of their profiting by the publick and private means of edification : in praying for them ; and as they obferve any grace wrought in them, in praifing God for it, and praying for theencrcafe ofit: nothing fo much wins a fervant's heart, or the af-feftions of any gracious heart, as the edifying of it in grace.

§. 6. 0/ the duties of the husband and wife.

THE duties which the chief governor and his helper owe to one another, are either common and mutual, or proper and peculiar to each feverally.

The common mutual duties betwixt man and wife, are either i. fuch as are of hiecejfity to the being of marriage; as Matrimonial unity ^ Mat. xix. 6. Tit. ii. 5. and Matrimonialchajiity, Mai. ii. 15.or 2. fuch as conduce to the well-being of marriage ; as Loving affedion of one another ,• and Providential care of one for another.

The former duties prefuppofed, there ought to be,

I. A fweet, loving and tender-hearted pouring out of their hearts, with much af-fe<5lionate dearnefs into each others bofoms. This mutual melting-heartednefs, being preferved fre(h and fruitful, will infinitely Iweeten and beautifie the marriage-flate. Now for the prefervation of this love, let

267

them confider (i.) The compaflionate and melting compellations which Chrifl: and bis fpoufe exchange in the Canticles, My fair one^ TJ^y love^ my dove, my undefiled, my ivell-belovedy the chief of ten thoufand: fuch a fervent an4,chafte love as this, all married couples (hould refemble and imitate. (2.) The command of God to this purpofe, Hufbands love your-wives, Eph.v. 25. and wives (or young women) love your huf bands, Tit. ii. 4. Methinks this charge oft remembred, fliould ever beat back all heart-vifing and bitternefs, all wicked wifhes that they had never met together, that they had never feen one another's faces: when the knot is tied, every man fiiouid think his wife the fitteft for him, and every wife fhould think her hufband the fittefl for her of any other in the world.

2. A provident care of one for another; which extends to the body ; Ao man hat' eth'his own ftefh, but nourifheth and che-rifheth it, Eph. v. 29. and to the good name; Jo/eph was not willing to make Mary a publick example, Mat. i. 19. and to the goods of this world ; in which if thefe fall out any crofs providence, they are both to join with Job's Spirit, The Lord hath given, and the Lord hath taken, etc. Job i. 21. But efpecially to the foul; in praying togetli^r, for and with one another ; in taking notice of the beginning and leaft meafure of grace, and approving the fame; in conferring about fuch things as concern the fame, mutually propounding queflions, and giving anfwers one to another; in maintaining holy and religious exercifesin the family, and betwixt their own felves, in Airrlng up one another to hear the word, to receive the facraments, and cohfcionably to perform all the parts of God's publick woribip: in cafe tiie one prove unconverted, let the other wait, and

• If the feeds of true piety be (own in them, wc ftall reap the fruits of i: : rnd if this be ncvlra-d. wc JhaU fi,fr<T by It. If ourcnildren and lervantsbcnot taught to fear and reverence God, how can we expert ttuc they (hould reverence and regard usr Ti LLOT5 ON. '

^^"12 pray.

FA M I LY >D U r I E S.

pray, and expe^ God's good time : or in cafe the one be a babe in Chrift, or weak in Chriflianity, let the other deal fairly, lovingly, meekly, and let our Lord Jefus his tender-heartednefs to fpiritual younglings, teach us mercy this way, who is faid to gather the lamhs -with his arms, arid to carry them in his bofom, and gently to lead thofe that are with youngs Ifai. xl. ii.

II. The proper and peculiar duties to each feverally, are

T. Of the hufband, whofe duty it is,

I. That he dearly love his wife.

II. That he wifely maintain and manage Hs authority ov^ her.

For the former, confider, i. The matter i a. The manner of his love.

I. The matter of it is a dear love, aTpe-clal love, and a more fpceial than that common mutual love to one another: no quel lion the wife is to love her hufband, and a brother, to love his brother, and a friend to love his friend, but more efpecially, or, with a more fpecial love is the hufband to love his wife. To this purpofe flie is called, The wife of his bofom, to fliew that Ihe ou^ht to be as his heart in his bofom. He niuft love her at all times, he muit love her in all things-, love muft fet on and fweet-en his fpecch, carriage, aflions towards her; lovemuft fliewitlelf in his commands, reproofs, admonitions, inftruftions, authority, familiarity with her; the rife of which love muft not be from her beauty, nobili* ty, or becaufe ftie contents and pleafeth her hufband ; but efpecially becaufe Ihe is his fifler in the profeffion of Chriftian religion, and an inheriter with him of the kingdom of heaven ; becaufe of her graces and virtues, as, ModefTy, Chaf^ity, Diligence, Patience, Temperance, Faithfulnefs, Secrecy, Obedience, etc. becaufe flie bears and brings him forth children the heirs of his name and fubflance, and the upholder of his family : and becaufe of the union and conjunction of marriage. Love growing of beauty, riches, lull, or any other

flight grounds, is but a blaze, and foon va-nifheth; but if grounded on thefeconfidera-tions, and efpecially on this union of mar. riage, it is lading and true: the want hereof is the fountain of ftrife, quarrelling, debate, which converts the paradife of marriage into an hell.

2. For the ryiamier of this love, the apo-ftle gives it thus, Hujhands, love your own wives, even as Chriji aljo loved the churchy Eph. v. 25. Now the love of Chrili to his church, is commended to us in thele particulars:

(i.) In the caufe of his love, which is his love : He Jets his love on you, becauj'e he loved you, Deut. vii. 7, 8. his lovearofe wholly and folely from himfelf, and was every way free : fo ihould htilbands love their wives, though there be nothing in wives to move them, but merely becaufe they are wives.

(2.) In the order of his love: Chrift began it to the church, before the church could love him : and as a wall is firft fmit-ten on by the fun-beams, before it give a ref]e<flion of its heat back again : fo the church is firft heated and warmed at heart by the fenfe of Chrift's love, before flie love him again : We love him becauje he loved us fir ft y I John iv. 19. Becaufe of the favour of thy ointments, therefore do the virgins love thee. Cant. i. 2. fo (liould hufbands begin to love their own wives: 1 know fome wives prevent their hufbands herein, and there may be reafon for it ; but the greater is their glory. This pattern of Chrifl ihould rather flir up the hufband to go before them.

(3.) In the truth of Chrift's love : this was manifeitcd by the fruits thereof to his church ; He gave himfelf J or it, that he might fan6iify it, and cltanfe it, and pre fent it to himfelf a glorious church, not having fpot or wrinkle, Eph. v. 25, 26, 27. So muf^ hufbands love their wives in truth and in deed, by guiding them in the way of UfC; and path that is called holy, for this

IS

FA M I LT-D TJ r I E S,

269

is the trucft charafter of a fincere love.

(4.) In the quality of his love : Chrift's love is an holy, pure, and chafte love, as he himfelf is, fo is his love, fuch muft be the love of hulbands, an holy, pure and chafte love. Away with all intemperate, excefTive, or any ways exorbitant pollutions of the marriage-bed! from which,if the fear of God, imitation of Chrift, love of purity, awfulnefs of God's all-feeing eye cannot draw, yet that flavifh horror, leH God (hould punifh fuch a couple with no children,orwith mis(hapen children,or with idiots, or with prodigious wicked children, or with fome other heavy crofs, one would think fhould be able to affright them.

(5.) In the continuance of Chrift's love : having loved his oivny he loved thern unto the end, John xiii. i. His love is a con-ftant love, an everlafting love : no provocations or tranfgreffions could ever make him forget his love; Thou haft played the harlot with many lovers, yet return unto me, Jer. iii. i. Such muft be the Love of hulbands, a firm Love, an inviolable Love: the ground of it muft be God's ordinances, and the fupport of it muft be an inviolable refolution, that no provocation fhall ever change it, or alter it. Hulbands muft pafs by all infirmities, endeavouring in love to redrefs them, if poffibly they can, or if not, to bear with them.

II. The fecond duty of an hufband, is, Wifely to maintain and manage his authority : Now the managing of it confifts in two things, (i.) That he tenderly refpeft her. (2.) That he carefully provide for her.

I. He muft tenderly refpeil her, Ezek. xxiv. 16. as his wife, companion, yokefellow, as his very delight, and the defire of his eyes, and never be bitter againj} her. Col. iii. i^. This bitternefs ordinarily turneth the edge of his authority: if therefore any matter of unkindnefs arife, (asfometimes certainly will) then muft he carefully with all lenity, gentlenefs and patience quiet all, and never fuffer himfelf

nor his wife to fleep in difpleafure : Z^' not the fun go down upon your wrath i Eph. iv. 26. Or if he (hall have occafion to reprove her, he muft keep his words until a convenient time, and not do it in prefence of others, and then utter them in the fpirit of meeknefs and love. Surely if fhe be not corrected by a word of wif-dom and difcretion ; iTie will never amend by threats, oranyhafty, rigorous carriage: and if /he once begin to lofe her fhame-facednefs in the prefence of her hufband, it is likely there will be often brawlings and quarrels betwixt them, and the houfe will be full of difquietnefs: it is beft therefore to deal wifely with her, to admonirti her of^ten, to reprehend her feldom, never to lay violent hands on her ; and if fhe be dutiful, to cherifh her, that flie may fo continue; if way ward, mildly to fufferher, that fhe wax not worfe.

2. He muft carefully provide for her / to this purpofe he is called her head, and faviour, as Chrift is the head of his church, Eph. V. 23. And the Saviour of the body ; the head (you know) is the fountain of motion, quickening, life, fenfe, and light-fomenefs to the body ; fo fhould the hufband be as the well-fpring of livelinefs,light-fomenefs, light-heartednefs to his wife r fhe hath forfook all for him, and therefore fhe fhould receive from him a continual influence of chearful walking, and comfortable enjoying of herfelf. And a Saviour (you know) both provides for, and proteds the favcd : Chrift thus faved his church, he is every way a fufficient Saviour, able perfedly to Jave, even to the very uttermof} ; Heb. vii. 25. He fave? Ibul and body, he faves from all manner of mifery, from the wrath of God, the curfe of the law, the venom of all outward croffes, the tyranny of Satan ; the fting of death, the power of the grave, the torments of hell, or if fm be the greateft evil, (as indeed it isj he will lave his people frQm their Jins : Mat. i. m, I cannot fay

thus

FA M I L r- DUTIES,

270

thus of the hufband ; yet an hufband car-rieth a refemblance of Chrift, and is after a manner a Saviour to his wife, to protect her, and to provide for her. David compares her to a vine, Pfalra cxxviii. 3. intimating, that as a vine is underpropped and raifed by fome tree or frame near to which it is planted, fo is the wife r^^ifed to the height of iionour by vertue of her relation to her hufband ; by his weahh is fhe enriched ; by his honour is flie dignified : he is under God and Chrifl, all in all to her. In the family he is a King, to govern and aid her ; a Prieft, to pray with her, and for her>a Prophet, to teach and inftru^ her; a Saviour to provide for and prote£l her to his utmoft, if not to the ut-moji, which indeed is proper and peculiar to the Lord Chrift.

II. The duties proper to the wife are thefe.

1. That fhe be in fubmifTion to her husband.

2. That fhe be an helper to him all her days.

I. Wives mujl be in fuhje6iion to their oxvn hujhands : Sarah obeyed Abraham, and called him Lord'. Gen. iii. 16. Eph. v. 22. 2 Pet. iii^ I, 6. But here's a cafe of con-fcience.

I. What if her hufband be a fon of Belial, an enemy to Chrift? raufl fhe then

yield fubjeftion ? Yes, becaufe in his

office her hufband is as in ChriA's ftead: the church is compared to a lily among thorns. Cant. ii. a. fhe remains///y//^£'; white, foft, pleafant, and amiable, though flie be joined with thorns^ which are prickly and fharp: fo a wife mufl: be meek, mild, gentle, obedient, tho' fhe be matched with a crooked, perverfe, prophane and wicked-hufband : flie mufl in this cafe remove her eyes from the difpofition of her hufband's perfon to the condition of his

place, a nd by vertue thereof (feeing he beareth Chrifl's image) be fubjeft unto him as unto Chrifl.

2. What if her hufband command things contrary to Chrifl ? mufl flie therein be fubjeft ?—No: Submit, <bc. pph. v. 22. How ? as unto the Lord: if fhe fubmits to things contrary to Chrifl, fhe fubmits not as to the Lord. Confcientious wives muft remember they have an hufband in heaven, as well as on earth, betwixt whom there is a greater difference, than betwixt heaven and earth, and therefore in cafe they bid contrary things, they muft prefer God before man, Chrifl before all men.

2. Wives muji be helpers to their hup-bands. Gen. ii. 8, 10. Now this helpful-nefs confifls in thefe things.

(i.) That fhe be careful to preferve his perfon, in ficknefs or health, in adverfity or profperity, in youth or old age.

A mofl memorable and famous pattern for this purpofe, is recorded by f Vives: ' A young, tender, and beautiful maid was matched' (as he reports) to a man flricken in years, whom after marriage fhe found to have a very fulfom and difeafed body, full of many loathfome and contagious difeafes; yet, notwithftanding, out of fenfe and confcience, that by God's providence flie was become his wife, fhe mofl worthily digefled all with incredible patience : friends and phyficians advifed her by no means to come near him, and for their parts they utterly forfook him; but fhe (pafTing by with a loving difdain, thofe unkind difluafions)becoines to him in their flead. Friend, Phyfician, Nurfe, Mother, Sifler, Daughter, Servant, every thing, any thing to do him good any manner of way. At lafl, by extraordinary expence, and ex-cefTive charges about him, fl^e came to fome want of fome neceffaries, whereupon fhe fold her ring, 'chains, richefl attire.

fLib. ».de ChtifllanaFoem. Fag. $60.

plate,

FA M I L r~

plate, and cholceft jewels : and when he was dead, and friends came about her, rather to congratulate her happy riddance, than to bewail her widowhood, flie not only abhorred all fpeeches tending that way, but protefted, if it were poffible, ftie would willingly redeem her hufband's life with the lofs of her five deareft children.' "Whence it appears that this worthy woman was wedded to her hufband's foul, not to his body, feeing no infirmity or deformity thereof, could cool or weaken the fervency of her love.

(2.) That fhe learn and labour to fore-cafl, contrive and manage houihold-afFairs, and bufinefs within doors, as tbey fay; for which fee a right noble glorious pattern in Prov. xxxi.

(3.) That fhe help her hufband,in fetting forward the rich and royal trade of grace, in ere6lingand eftablifhingChrift'sglorious kingdom in their houfe, and efpecially in their own hearts : this is that one necefla-ry thing, without which their familyis but Satan's feminary, and a nurfery for hell; this will marvelloufly fweeten all reproaches caft upon them by envenomed tongues : this will fweetly fealunto them their afTur-ance of meeting together hereafter in heaven. Where the hufband and wife perform thefe and the like duties, there's an happy family, there's a college of quiet-nefs; where thefe are neglefted, we may term it an hell.

Thus much of the duties of governors: we come now to the governed.

§. 7. Of the duties of children to parents.

DUTIES of children to parents, are either inward, as, Love and Fear; or, outward, as, Reverence, Obedience, Recom pence.

I. The inward duties which children owe to their parents, are Love and Fear : Love, like fugar, fweetens Fear; and Fear like fait, feafons Love; there rauft be a Loving-fear, and a Feariiig-love» Hence

D U T lES. 271

the fear of a child is oppofed to the fear of a flave; for a child's fear, being mixed with love, hath a refpeft to the offence which the parent may take; but a flave's fear, which is ordinarily mixed with hatred, hath refpeft to nothing but the pu-ni/hment which his mafter may inflift up-on him. This love-like-fear is fo proper to children, as that the awful refpeft which the faints bear to God, is called a Jifial fear: children have received their fub-ftance from the very fubflance of their parents, and therefore they are to perforin this duty of love and fear to them.

II. The outward duties, or the mani-feftation of this love and'fear in children, appears,

I. In their reverence infpeech andcar'^ riage: they muft give to their parents reverent and honourable titles, meek and humble fpeeches, obeyfance, as becomes their age and fex: thus Jofeph and Solomon bowed, the one to his father, the o-ther to his mother. Contrary hereto is; mocking and defpifing father and mother ; of which faid Solomon, The eye that mock* eth at his father, and defptfeth to obey hi^ mother, the ravens of the valley fhall pick it out: a phrafe that fets forth the end of a notorious malefaftor, that is hanged in the air till the ravens pick out his eyes;, Gen.xlviii. 12. i Kingsii. 19. Pro. xiii.17.

2. In their obedience to their commands, inftruftions, reproofs, and corrections of their parents, Eph. vi. i. Prov. i. 8, 9. thereafon is, becaufe of God, whom the Father reprefents: children muft remember, that whatfoever they do to their parents, they do it to God ; when they pkafe them, they pleafe God; when they difobey them, they difobey God ; when their parents are juftly angry with them, God is angry with them; nor can they recover God's favour (though all the faints of heaven fhould intreat for them) till they have fubmitted themfelves to their own parents; only with this limitation, that

thev

they fubmit or obey them in the Lord, Eph. vi. f.

r. In their Recompence : this is a duty whereby children endeavour, as much as in them lies, to repay -what they can for the parent's kindnefs, care and coft towards them, in way of thankfulnefs: If any ividows have children or nephews^ let them learn firfi to /hew kindnefs at home, and to requite their parents, r Tim. v. 4. In ficknefs they tnuft vifit them, in time of mourning they mufl: comfort them, in want they mufl: provide for them ; as the children of Jacob, who vifited, comforted, and went ♦© buy food for thetr father. Gen. xlviii. i. andxxxvii. 35. and xlii. 3. In time of danger, they mufl: endeavour their proteftion, as" David did, Let my father and mother (faid he to the king of Moab) I pray thee, come forth, and be luith you, till J know what Cod will do for me. And ■ he brought them before the king of Moab, and they dwelt with him, all the while that David was in the hold, I Sam. xxii. 2, 4. If God pleafe to take 'children out of this world before their pa-rents,and their parents be fuccourlefs, they muft, as they can, provide for their well-being after death : thus Chrift commended his mother to his difciple John, a little before he gave up the ghoft, Johnxix.27. It is recorded of the ftork,' That when the dames are old, the young ones ^ttdi them ; and when through age, they are ready to famt in their flying, the young ones help them; and when they are part flying, the 3'oung ones carry them on their weak backs.' Thus natnrt teacheth children their duty, how much more fliould grace ? §.8. Of the duties of ft rv ants to their ma-Ms. DUtiesof fervants to their mafters, are either inward, as. Fear; or outward, as, Reverence, and Obedience.

I. The inward duly is, Fear. Servants, be J'ubjeifl to your maflers with all fear,and account them worthy of all honour, i Tet.

r^D v r IE s.

ii. 18. I Tim. vi. 2. So proper is ttiis fear to a fervant, as where it is wanting, there is a plain denial of his' mafler's place and power : If I be a mafter, where is my fear? faid God, Mai. i. 6, Obferve, I mean not an exceffive, flavifh fear, as when a fervant fears nothing but the revenging power of his mafter ; fuch was the fear of that unprofitable fervant, who could fay to his mafter. Mat. xxv. 24, 25. I knew that thou wert an hard man, and I was a-fraid: but I mean an awful fear of provoking his mailer's wrath, fo as it makes him cart every way, how he may pleafe his mafter, and fuch a fear draws him on chearfuUy to perform his duty.

II. Outward duties that iflue from this fear, are Reverence, and Obedience.

1. Reverence, which is manifefted in fpeech and carriage. Thus fervants muft give reverend titles to their maflers, as Father, Lord, and Mafler, <bc. They muft yield obeyfance to them; as The children of the prophets, when they faw that ths fpirit of Elijah re (led on Elifha, they came to meet him, and bowed themfelves to the ground before hitn, 2 Kings ii. 15.

2. Obedience, which hath refpeifk to the commands, inftruftions, reproofs and corrections of their maflers, i Pet. ii. 18, 19, 20. But here's a cafe or two ofconfcience.

I. * How far mufl they obey; or what is the extent of fervants obedience to ma-fters f The apoflle anfwers; Servants, obey in all things your maflers according to the fiefh,Co\. iii. 22. It is not fufficient that fervants perform well their duties in feme things, they muft do it in all things ; yea, in .things that may be againft their own mind and liking, if their mafters will have it fo: this is clear in the example of,Jc'>ab, The king commands hiin to number the people; Joab declares him-felf, thai i.e thinks it a very unmeet thing, JVhy doth my Lord the king delight, faith he, in this thing ? 2 Sam. xxiv. 2, <jc. yet againlt his judgment he yidds to the

king's

FA M I LT-

king's peremptory command. The king's ■word prevailed again/} Joab. Lpok, as Peter, when Chrifi bid him lanch out into the deep, and. let down his net for a draught, he anfwered and faid, Majler^ ive have toiled all the night, and have taken nothing; neverthelefs, at thy -word I will let down the net, Luke v. 4, 5. So muft fervants fey, when they have a peremptory command, though conirar}' ro their own judgment:, this or that in all humility, I fup-pofe, or I propoiind to you, Neverthelejs, at your word^ I xvill let down the net, I will do as you pleafe.

2. * But what if God and mafter (hould command contrary things?' In fuch a cafe the apoille fetsdown an excellent limitation irt t'-Ae^Q four phrafes, i. As unto Chrifl. 1. As the fervants of Chrift. 3. Doing the will of Corl. 4. As to the Lord; Eph. vi. 5, 6, 7. All thefe imply, ' That if mafters command their fervants any thing contrary to Chril}, they may not yield to it:' Upon this groimd themidwives of the Hebrew women, would not kill the Hebrew children, They feared God i^ahh the text, Ex. i. 17.) and did not as the king commanded them. In this cafe Jofeph is commended in not hearkening to his miftrefs, and the fervants of Saul are commended for refufing t,o flay the Lord's priefts at their mailer's command. When mailers command or forbid any thing againfl God and Chrifl, they go therein beyond their commiffion, and their authority ceafeih,fo that fervants may fay, We ought to obey Cod rather than jnen, A^s v. 29.

3. Obje^f. But feme Anabaptiflsobjefl, ' That all men are alike, and that there is no fuch difference as betwixt maflers and fervants, ray, it is exprefly forbidden to be fervants of men ^ i Cor. vii. 23.

Sol. I anfwer, to be a fervant, in that place, is not fimply to be in mbjeaion under another, but to be fo obfeqnious to man, as to prefer him before God : hence the apolUe elfewhere in the duties of fer-

N

DUTIES. 273

vants, lays down this antiihefis, Kot a^ menpleafers, but as the fervants of Chrifi-i again ; doing fervice as to the Lord, and not to men, Eph. vi. 6, 7. The meaning is, that we mufl do duty to a mafler, not as merely to a man, but as to one in Chriffs flead. Maflers, by virtue of their office and place, bear the image of Chrid ; Chrifl communicates his authority unto them, and fo, in performing duty to maf-ters, we perform duly to Chrifl; and in denying duty to maflers, we deny duty to Chrifl: Thus the Lord faid to Sannie?, when the people rejefted his government, They have not rejected thee, but they have reje6ied me, that I fJjould not reign over them, I Sam.viii. 7. Confider this, ail ye that are fervants, tho' maflers fhould neither reward your good fervice, nor revenge your ill fervice, yet Chrifl will do both : this is your prerogative that fear God,above alf other fervants ; others may ferve their maflers with fear and trembling, in fingle-nefs of heart, and with good will, but only chriftians and faints do fervice as to Chrifl, and this makes them not content themfelves with doing the thing, but. to endeavour todoitafterthebeftmanner they can, fo as God and Chrifl may accept of it. I have now run through the fairily, and informed you of the duties both of governors and governed. Chriflians, look within you, look jibout you, that man is not a good man that is not good in all his relations. The fame God that requires us to ferve him as private perfons, requires us to ferve him in our relations: and therefore though you be never fo careful of your duty in the former refped, yet, * you may go to hell for neglefling your duties as maflers, fervants, hulbands, wives, parents, or children ; nay, T'U fay a little more, that though you (hould be good in one relation, yet if you endeavour not to be good in every relation, 30U fhall never go to heaven : for the fame God that commands you to ferve him as a maf-n ter,

ter, commafitis you to ferve him as a Fa- keeps the whole law, and yet offends in Cier, as an husband,' etc. And he that one point, he is guilty 6f all, James ii. jo.

CHAP. XI. SEC T. I.

0/ the 'Treparatives to Chriflian Sccietj.

Hitherto of fecret duties, and private duties, fo far as they concern every man in his own particular, and in his own family : now, as of many pariicu-Jars confifts a family, (b of many families, may confifl: this Chriftian Society we are ready t<^'treat of; and the rather do we fall upon it, becaufe we hold it a Duty to keep a conftant, indeared, and loving correfpondence with the f.iints, to communicate v.ith experimental Chriftians in their experiences of ChriJl: v.orking and dwelling in them, 71? f.xhort one another, and fo much the more, as we Jee the day approaching, Heb. x. ^A, 25.

, Now that we mny jointly and comfortably carry on this Duty, obferve we I. Our entrance into it. II. Our proceedings in it.

L For entrance we muft, i. Renounce ail finful and wicked fociety. 2. Entertain fuch graces as will fitly prepare us for this fociety.

J. "We mufl renounce and difcharge all wicked fociety: 2 Cor. vi. 14, 15, 16. For -what jellowjhip hath righteoufnefs ivith unrlghteoufnefs ? andxihat communion hath light with darknejs ? And what concord hath ChriJ} with Belial? or what part hath he thai believelh with an infidel? what a-.recmtnt hath the temple of Cod with idols? As melted gold will unite itfelf with thefub-llance of gold, but not incorporate itfelf with drofs; fo if God by his Spirit melts the heart, and fits it for union with believers, then he fcparates it from that which Is hetei'ogcneous and difagreeing to it: Pf. XV. I. LordfWhofihill dwell in thy holy hill ? laith David ; iheanfweris given, Plal. xv.

4. /;/ whofe eyes a vile perfon is contemned, but he honoureth them that fear the Lord : Underftand the text foberly concerning Contempt of a vile perfon. David would not have us to deny him courtefies and civil behaviour: we may ear, and drink, and buy and fell, and (hew kindr efs, and pity him, and pray for him, and carry ourfelves with all wifdom towards him, though he be without; but' as for holy communion we muft fay to him as Peter to Simon, ACis viii. 21. Thou haft neither part nor fellowfioip in this body ; or as Nehemiah to Sanballat, Tobi^h and Ge-(ham,. You have no portion, nor right, nor memorial in Jerufalem, Neh. 2. 20.

2. We muff entertain and abound in fuch graces as will fitly prepare us for this Chriflian fociety, and they are fuch as thefe :—

I. Humility. Humble men contend nor, cenfurenot, quarrel not, difdain not: they can meet with unequal refpe(5\s of age^ fex, ffate and parts; they can difcern, even women, what is to be honoured, and if there be not always fo profound a judgment, yet many times there is iriore holy, and more fweet affeflions: they have not the faith of Chrifl in refpc(fl of perfons, but can fay to the poor man (if he be of the poor whom God hath chofcn, rich in grace, and an heir of the kingdom) Sit thou herein a good place, they can prefer grace beforb parts, and delight jn the Iwcet fcent of creeping violets: [that is, they can delight in the excellent virtues of the loweft people : they will honour merit even in the perfon of one in rags ;] they can make ufe of, and improve all other mens gift* j For in honour they prefer cue

ano'

and hearts: fo the fou! q^ Jonathan was knit to the foul of David,

another, Rom. xli. lo. and fo they come to be kindly affe^tioned one to another in brotherly love ; they can fpy out graces of all forts, in all forts and ranks of people : they obferve the fweet sfFability and cour-tefy of fome great ones, the honeft diligence and patience of fome poor ones, the blufliing modeftyand humility of fome fo-lidly learned, the chearful aftivity of God's worfhip in fome illiterate, that love Chrifl in fincerity, though they cannot difpute for him : feveral forts of men, have fevcral lurtres; now the humble learn of all, and fo receive much benefit in communion from all. This grace then [of /jumility} gives him a fitnefs for this fociety.

2. Acknowledgement, and the prizing of others gifts : it is faid of Apollos, that though he were an eloquent man, and mighty in the fcriptures, yet he fo far acknowledged and honoured the graces of Cod, and the gifts that were in A qui la, and Prifcilla, A6ls xviii. 24, 25, 26. (a plain couple, an handy«crafts-man and his wife) that he was content to learn of them : O let not brethren envy and grudge at one another, but acknowledge and prize the gifts of others as their own gifts.

3. Self-denial: Phil. ii. 4. Let nothing be done through firife or vain-glory, but in lowlinefs of mind, let each efleem ether better than thernfelves : look not every man on his own things, but every man alfo on the things of others : how goodly is it to fee a man who hath parts, and gifts, and graces, to deny himfelf, and all for the e-difying of the body ? Paul could endeavour to pleafe all men in all things. Not feek-ing his own profit, but the profit of manyy \ Cor. X. 33. He hath a true publick fpi-rit„ that prefers the [good of the] body of Chrift, before his own private [interefl:] ; that can deny htmfelf, fo that God may be glorified.

4. Love : a grace of fuch ufe and influence, that without love there can be no Chriflian fociety i it is love that joins hands

>f n

I Sam. xvut. r. For Jonathan loved him as his own foul. Love diipofeth men to all fplritual offices, to ptay together, fing together, talk, or confer together; on the contrary, all the gifts in'the world, how excellent foevej-, are nothing worth without love : Though I fpake with the tongues of men, and avgels ; Though

1 had the gifts of all prophecy, and undcr^ fland all myftcries, and all knowledge, and have not love, lam nothing. I Cor. xiii. 1,2.

5. Jmiablene/l, facility, or condefcenft-on : rugged ftones unhewen and unfquar-ed, cannot fitly ly and join together in one building ; fowre, harlh and fullen fpirits, are not fit for fociety : if there be a Na-bal, who is fuch a fon of Belial, that nri man can fpeak to him, he may not be en' tertained : I know there are fome good mgn of an harlh and rigid difpofition, who make many a poor Chrillian to flartle back, though he came with « rcfolution to con-fult and learn fomething of them: but there is in fome others (whom I always prefer) an alluring facility, that doth call in the modefl: and blulliing, who would other-wife ftep back : now this fweet difpofition for gaining of fouls unto the liking and re* Ihhing of the good ways of God, is a commendable grace.

6. Sobriety of fpirit, in the fufpending of all rafiinefs of cenfures, and a patient bearing with fome errors and offences, which unavoidably will fometimes fall out: the apdftle had refpeft unto this, when he admonifiied the Goloflians, chap. iii. 13. /o forbear one another, and to forgive one a* not her, if any man have a quarrel againjl any, or a matter of complaint (as the word fignifieth) even as Chriji forgave you. How quarrellous are fome men ? How loud and fhrill, and thunder-ftormy in their complaints .' on the contrary, heavenly fouls refolve to do good, and to fufler evil; fiich was David's carriage towards Shimei, when Shimei curfed him; Come cut thou bloody

2 nian

CHRISTIAN SOCIETY.

man,thou man of Belial: David faid no more, but Let him curfcy becaufe the Lord hath faid unto him, curje David, 2 Sam. xvi. 17.

7. Innocency, harmlefnefs, or inoffenjive-nefs of converfation : nothing more de-ftroys Chriftian-fociety, than frequent lying, flatteries, whifpering, feoffs, calumnies, and invented flanders : hence James calls the tongue, An unruly evil, full of deadly poifon ; and if this mernber be not tamtd, all religion is in vain, James iii. 8. i. 26. and confequently all religious fociety.

8. An holy coveting of excellent gifts emulation ordinarily engenders (Irife, and overthrows Chriftian-fociety; but this holy contention, this fpiritual emulation, this zeal after more perfeiftion of gifts and graces, the apofl-Je enjoineth, Covet ear-neflly the be/t gifts, i Cor. xii. 31. q. d. affeft, emulate, be zealous after a further growth or improvement.

g. JVi/dotn ; both to difcern where the rich treafure lies, and tto be able to draw it forth: there lies many times a great deal of fpiritual wealth in (bme obfcure and neglected Chriftians, which many fupercili-ouE an J'conceited profeflTors dopafsbyand negleft. One would not think what dexterity ia fcriptures, what judgment in con-troverfies, what fervency and expreffions in prayer, what acquaintance with God and his providence, what flrength of faith, ^ what patience, meeknefs, moderation, con-tentednefs, heavenly-mindednefs may be now and then found out and difcovered in plain people, that have plain carriage, and plain fpeech: here then is the neceflary life of wifdom, to difcover thofe gifts and graces ; and when we find fuch a vein, to dig it, and draw it forth : do you obferve one of great dexterity in fcriptures f propound to him (ome difficult place where you were lain to make a fland. Do you obferve one well ftudied in con trover fies ? delire him to untie a knot, where you have been a great while looking for an end. Do you obferve one acquainted with cafes of

defertion and foul-clouds ? learn of him what experiments he hath collefted and which was his way out of the mifl. Do you obferve one powerful in prayer ? get him to commend your (uits with you unto God. All men would be dealt with in the proper way wherein they are verfed and wherein they excel.

\.%. Of a mutual exchange of gifts and graces. A Fter the preparatives, we come to the jl A. duties themfelves ; which confif},

1. In a mutual exchange and imparting of gifts and graces.

2. In a mutual ferviceablenefs to the bodies and fouls of one another.

3. In a mutual walking together,and holding of hands in the ordinances of Chrill.

I. There muft be in Chrillian-focitiyy ' a mutual exchange and imparting of gifts and graces:' God hath difpenfed variety of gifts unto his people; as Job was exemplary for patience and uprightnefs; Mofcs for faithfulnefs and meeknefs ; Jofiah for tendcinefs and af\ivity in the caufe of reformation ; Timothy for minifterial diligence and care of the flock : The gift of Chrifl: is grace, according to meafure ; he meafures to one fuch gifts ; to another fuch, to another fuch and fuch, as he pleaf-eth : Unto every one of us is given grace according to the menfure of the gift of Chrijl, Eph, iv. 7. God gave the Spirit without meafure unto Chrifl, but we have it according.to our fcaniling, and as be pleafeth to honour and eniruft us : To one is given the word of kuotvledge, to another faith, to another prophecy, to another the difcerning (/f Jpirits, to another divers kinds of tongues : Thus every mj^n hath , his proper gift of God, One after this manner, and another .after that: 1 Cor. xii. 8. and i Cor. vii. 7. One hath quicknefs of parts, but not fo folid a judgment ; a-nother is folid, but not fo ready and pre-fential j one hatli a good wit, another a

good

C RKIST IAN SOCIETY.

2/7

good memory, a third a good utterance ; one is zealous, but ungrounded; another well-principled, but timerous ; one is wary and prudent, another open and plain-iiearted ; one is trembling and melting, another chearful and full of joy : Now thus God freely gives, and mod wifely difpofeth, that we may be engaged to ufe his bounty to each others help : The knowing Chriftian is to impart to him that is weak in gifts, and the zealous Chriftian that hath fewer notions, is to impart his warmth and heat to his knowing friend : The Chriftian that hath collefled experiences, or found out methods for the advancement of holinefs, muft not deny fuch knowledge to the body ; Chriftians muft drive an open and free trade, they muft teach one another the myftery of god-linefs : Tell, your experiences, and tell your conflifts, and tell your comforts, 'make all that you have> the body's, and all that the body hath, your's : fome fay, the art of medicine was thus perfedled, as any one met with an herb, and difcovered ihe virtue of it by any accident, he would poft it up in fome publick place, and fo the phyfician's flciil was perfected, by a collection of thofe experiments and receits. M'e muft one day account how we have laid out our knowledge, our utterance, our fpirit of prayer, our ability of difcerning, our experience of God, our tafte of the promifes, our inlargements after prayer, our improvements by conference, our comforts after private humiliation, our flrengthening by facraments, or what elfe may be inftanced in for the ufe of others; how we got rid of fuch a luft, how we mafter'd fuch a temptation, how we attained to fuch a facility in this or that duty ; and there muft be this commerce among them thatarein this heavenly part-nerfliip.

§• 3' Of mutual ferviceablenefs to the bodies and Souls of one another, THere muft be in thisChriftian-fociety, a mutual ferviceablenefs : (i.) To the Bodies. (2.) To the fouls of one another.

1. To the Bodies of one another : The primitive Chriftians excelled in this care, they put their eftates (by reafon of the per-fecution) into a common flock, K€t.s iv. 32, 34, 35. that all, even the pooreft fort, tliat in thofe hard and uncertain times gave their names to Chriftianity, might be tended and looked on with equal care and re-fpecl: I know fome have ftretched this too far to make it a leading cafe and binding example ; but thus far it holds, that if thenecelTity of the faithful call for it, even all that we have muft be ferviceable in order, and in due refpefts : The catalogue runs thus; i. The publick ftate wherein we live we muft provide for. 2. Ourfelves. 3. Our wives. 4. Our parents^ 5. Our children and family. (>. Thehouf-hold offaidi. 7. Our kindred. 8. Our near-eft neighbours and common friends. 9. Our countrymen. 10. Strangers. 11. Enemies. It is truly an acceptable fervice to God, and a glorious miniftry to tend the Lord's poor and fick ; therefore Paul fometimes took upon him the fellowfhip of the miniflring to the faints, as he was defired by the churches of Macedonia, whom he commends for their charity, and whofe example he wills the Corinthians to follow, 2 Cor. viii. 4,7. ■. ;, ;

2. To the fouls of one another, and this feveral ways :

I. Jn watching over one another:! know we have enemies that malicioufly watch over us for our baitings, but it is the part of a friend to watch over his companion for good ; we are apt enough to ncgleft our own watch, we had need either to have prying enemies, or faithful friends to make us know ourfelves.

2.

CH RISriAN SOCIETT.

In admonifhing and reproving thof& ciety, and would be glad to fit down

that fall: This is a great diit}'', but much negle(fl€d. Reverend^Mr. Bolton, f fpeak-ing of that grave and religious judge Ni-cholS'Cwho defired him fometimes to deal plainly with him) confefTed, after the judge's death, * that he was grieved at his heart that he had done no more in that kind.' O count not admonitions an un-neceflary meddlingjwe may through a fool-ifh humour to be efteemed peaceable and quiet, fuffer many to mifcarry and be lofl. 3. In recovering thofe that are falleny through a fpiri^ of meehiefs \ Gal. vi. r, 5. Brethren^ if any man be overtaken with a faulty ye -who are fpiritualy reftore fitch an one in the fpirit of meeknefs, confider-'".^ ^h'f^^f^^fi '^^" ^^ ^U° tempted. Chrif-tians fhould not triumph over them that

inong the difclples of ChriT:. It was pro-phefied of Chrill, A hruifed reed Jhall he not breahy and a fmoking fire fhafl he not quenchy Ifaiah xlii. 3. It (liould be thus with Chriftians, they rtiould not quench, but rather encourage the (moking flax into a flame; Do you perceive a poor foul to liflen after Chrift, and to hearken if fome word of comfort may be let fall > open yourfelves to him, and kt him in to the pleafures and ravilhments of the king's chambers. Take heed of making any one go back, or grow out of love with the order and government of Chrifl's family.

6. In fiirring up the fpirits and gifts of one another : Confider one another, faith the apoflle, to provoke unto love and to good works; not forfaking the affimbling of our'

are on the ground, and thrown down by felves togethery but exhorting pne another^

temptation, but rather they fliould fit by them on the fame flat, an<l mourn with them, and for them, and feel fome of their weight.

4. In infiru6ling the ignoranty dull, and lefs capable : To this purpofe we fliould rather keep a flow pace, than willingly outgo the young and tender lambs : O defpife them not here!, with whom we fliall have eternal company in heaven ; it may be, they can reach no higher than the very principles of religion, without which they could not be fafe : yet if they know and can fay any thing of God in Chrift Jefus, or if they would fain hear of him, be not too high for their fociety ; neglect not the rear of the Chriftian army, but drive with their infirmity or unfitnefs, whatfoever it be.

5. /;; encouraging weak beginners ; bid them welcome that Hand upon the thref-liold, that linger in the porch of this fo-

Heb. X. 24, 25. A mean perfon by aiding a queftion, may lay the firil ftone,. whereupon a goodly frame of excellent and rich difcourfe may be reared. Chriflians raufl: quicken one another in the ways ofgodli-nefs; as the iron fliarpeneth iron, as rubbing of the hands makes both warm, and as live-coals make the reft to burn, fo let the fruit of fociety be mutual fliarpening, warming and enflaming.

7. In raifing, chearing, comforting the deje£led and difinayed fpirit. How did the martyrs in their prilons fet one another at liberty from the bondage of fears I how did holy Bradford's fweet and chear-fui company make the very dungeons lightfome, and palace-like to his fellow-prifoners ? An unbelieving heart, oppref-fed many times with foolilh cares and fears doth fometimes, by a word duly fpoken, or by a promife applied in the feafon oif it, feel the load quite taken away.

Tiollen^s Quartior novinima. Page iCj.

§. 4. Of

C H RISTIAN SOCIETT.

$.4. Of a mutual ivalkin{> together, and holding hands in the Ordinan-ces of Chrifl.

THere mnfl: be in Chriftian-fociety, A mutual walking together in the ordinances of Chrin:, as,

I. In hearing the word, by quickening * one another unto it, by helping the negligent to apply it, by taking forth the fe-veral portions belonging to the feveral conditions and neceffities of each, by praying for one another, that it may be ufeful and feafonable to all.

"2. In the facraments, joying in one ano' ther, beholding their order and ftedfajlnefs of faith in Chrifi, Col. ii. 5. How iliould they but rejoice together in the love of God, feeding at the fame table as thofc that lliall meet and fit down with Chrift in his kingdom of glory ? How Ihould they but behold their order and ftcdiaftners of faith, now renewing their covenant of love a-mong themfelves, and laying down all grudges, rancour, prejudice, xmcharitable-nefs, furmifes forChrilt's fake, and giving the right hand of fellowdiip, cordially and unfeignedly to one aiyother, as thofe that find themfelves to be all retainers to the fame mafter, and provided for with the fame care, and purchafed by the price of the fame blood.

3. In prayer for and "With each ether'. In primitive times, they ufed to tranfaft one anothers affairs in the court of heaven by prayer. Pray always, faid Paul, with all prayer and fupplication for all faints, and forme, Eph. vi. 18, 19. and, pray one for another, faid James, ch. v. 16. that ye may be healed; q. d. if the heart rankles or if there beaay fallings out, any differences and jarrings among Chriltians, let them meet together, and humbly acknowledge where the fault lies, and make up the matter before God, who is both a witnefs ot their mutualfincerity,and is only able to fearch the bottom of the wound, and to cure it. Sometimes Ghriflians have

. 275^ known bleffed experiments of this, and can tell when a probatum efi was written upon it.

4. In fafling for the affiiSiing and humbling of the foul; fo Ezra and his men, and Efther and her maids, maintained communion together : fuch falling days, are foul-feeding days, and foul-curing days; fome difeafes, fome lufls will go out no other ways.

5. In muhial bejvoanings, confeffionsy and opening of our fores and wounds ; it may be when the apoftle faith, Confefs your

faults one to another, he means more than acknowledgement of offences, whereby a man hath finned agalnft his brother ; viz» that Chriftians (hould alfo bewail their failings,!nfirmities, deadnefsjunfavourinefs, coldnefs, narrownefs, unfruitfulnefs, to one another, to fee whether others have been in the fame cafe, and what courfe they* took, and what remedy they procured. Many fouls may perifh through too much refervednefs and modefiy.

6. In holy Conference : This indeed Is it that might mucii improve the meeting of Chriftians. In the Prophets time when proud fcorners, and prophane-fpirited men talked vainly and did even what they filled, then they that feared the Lord met, and

fpake often one to another, Mai. iji. i6. no doubt they fpakeof God and biscoun-fels, of his works and ways, of his providence and goodnefs, of the bafenefs of a-theifiical thoughts concerning GoJ : would Chriftians thus meet and exchange words and notions, they might build up one another, they might heat and infiame one another, they might flrengthen and encourage one another, as the brethren did Paul, I The/f. V. II. Andhave we notanexprefs command for this duty of conference ? Thus fhall ye fay every one to his brother, and every one to his neighbour. What hath the Lord anfvtred ? and what hath hefpoken ? Jer. xxiii. 35.

And now I am fallen on this duty, give

me

me leave to lay down fome experiments and proceedings of (bmeChrinians as wil-lingly joined themfelvci in a Chriftian fo-ciety, and by God's bleiring tliereby Iwect-ly improved themfelves.

§.5. Of fome orders to which fome Chri-Jitans fuhfcrihed before conference.

IN this conference of ChrKVians, 1. Some orders were made, to which all fubfcribed.

2. Some queftions were propounded, to which all anfwered.

I. The orders were thefe ;

(i.) That every A^'^ednefday. efpecially during winter, -we will meet for conference about foul-affairs.

(2.) That if any difference in opinion {Imll arife amongft us, we will fully debaf:, and then fubmit to the judgment of the focicty, as it (hall be made good out of the word.

(3.) If we obferve any of the fociety to fall into any fin or fcandal, he that ob-ferves it fhall firlt warn the party thereof; , nnd if he offend again in the lame kind, the obferver fhall then join with himfelf one or two more to warn the Hime party; and if be will not hear them, the ob(erver or any other fhall then acquaint the fociety at our next meeting; and if he will not hear them, that then he be excluded till he repent, and be voted for his admiflion a-gain.

(4.) That whatfoever is fpoken amongfl: us (the telling whereof may tend to the prejudice of any one of lis) fhall be kept fecrct, upon pain of undergoing fuch cen-fure as the major part of the company fliall think fit.

(5.) That for admiffion of any into our fociety, we will not be too llri(^t nor too large; not too ftrirt in excluding any, in whom we have any good hopes of finceri-ty, and real defire to increale their knowledge, and mutual love, though they may be but weak in gifts, Rom. xiv. I. nor too

large in admitting fuch, who may be either heretical in opinion, i Theff. iii. 6. or ;«-ordinate in life. Tit. iii. 10. And by this rule, thofe that are to be^dmitred fliall be voted by the major part of us.

(6.) That for better regulating of this fociety, we will have a modeintor. And what further orders we or any of us Oiall hereafter think upon, we /hall propound the fame to the fociety at our next meeting ; and the fame thall be conhrmcd or annulled, as it fhall be agreed by the major vote of our fociety. >

(7 ) That the moderator fhall propound the quelKion and matter of our diIi,.Hirfc the week before it be diicuffcd; :ind ai e-very meeting begin with pvayer, and end with thanklgiving.

§. 6. Of fome queftions of pracficul divinity, ivhich at the conference were propounded a^jd anjwtrcd.

THE queftions propounded were of fcveral forts.

I. Choice heads of practical divinity.

II. Wholefome cafes of confcience. IIL Some controverted points.

The queflions of the firfl jtort,werc thefe and the like :

§. I. JVhat was the happinefs of mjn's conr dition in the/Lite of innocency ? I.GOD made m>.n in his own image, Gen. i. 26, 27. ix. 6. Eccl. vii. 29. Eph. iv, 24. 2. Man was wonderfully and fearfully made, Pfalm cxxxix. 14. 3. ]\Ian was made Lord of all the creatures. Gen. i. 26. 28. Pf.viii. 6. 4. Man had a perfe6l knowledge of God, Rom. i. 19, 20. and of the creatures, Gen.ii. 19. 5. Man had fweet and immediate communion and conference with God, Gen.i. 28, dt-. iii. 8.- 6. Man was placed in paradife. Gen. ii. 15. 7. Man was made a little lower than the angels, PI", viii. 5. 8. Man laboured without pain, Gen. iii. 17. 9. Man lived without fin or ihamc, Gen, i. 51. ii. 25. 10. Man was

crowned

CHRIST IA

crowned with glory and dignity, Pfal. viii. 5. I Cor. xi. 7. II. Man was God's delight, Prov. viii. 31. 12. Man had a pof-fibility not to die, Gen. ii. 17. and iii. 19. Man had a free choice of good and evil, not neceffitated to either, Gen. ii. 16. §.2. IVhat are the miferies of man in the Jiate of nature ? I.HE is impure in his conception, Pf. Ii. 5. 2. He is born in iniquity, Pfalm li.5. 3. He is defiled with fin in the whole nature, Ifa. Ixiv. 6. Ezek. xyi. 6. Rom. vii. 24. 4. His thoughts are corrupted with fin, Gen. vii. 5. Eph. iv. 17, 18. 5. All the members of his body and powers of his foul are defiled with fin, 2 Pet. iii. 2. 14. 6. His members are fervants to un-,righteoufnefs and to iniquity, Rom. iii. 13. 16. vi. 19. 7. He his fpiritually blind. Rev. iii. 17. Jer. x. 14. i Cor. ii. 14. Eph. v.8. 8. His mind is fet on evil works, Eph. iv. 18. Col. i. 12. 9. His will lufteth after evil, Rom. viii. 7. 10. His heart is deceitful and defperately wicked, Jer. xvii. 9.

11. His affeftrons are inordinate, Ifa. lix. 7. 12. He hatha defiled confcience. Tit. i. 15. 13. He hath an unfatiable defire after fin. Job xiv. 4. XV. 16. 14. He is full of fin, Prov. xxii. 15. Rom. i. 24. vii. 5, 74. 2 Pet. ii. 19. 15. He is dead in fin, Eph. ii. i, 2. \6. His civil aflions are fin, Prov. xxi. 4. 17. His beft fervices are fin. Pro. XV. 8, 9, 28, 29. 18. He is unable to any good, Ro. iii. 12. vii. 19. viii. 8. 2 Cor. iii. 5. Rev. iii. 17. 19. He is hated of God, Pf. V. 5.20. He is feparatcd from all fellowfhip with God, Ifa. lix. 2. Eph. ii.

12. 21. He is under God's curfe. Gal. iii. 10. Deut. XX. 16, 17, 18. 22. He is without Chrift, Eph. ii. 12. and out of the communion of faints, Eph. ii. 12. He is a bond-flave of Satan, John viii. 34, 44. 2 Cor. iv. 4. Eph.Ji. 2. Heb. ii. \^. 24. He is a child of wrath, Eph. ii, 3. 25. He is fubjeft to nil the calamities and curfes of this life, Deut. xxviii. 15. 16, etc. 26. His life is Ihort, and vain, and full of toil

O

iv sociErr, ^s'r

and care, Gen. iii. 19. Eccl. v. 14. Pfalm ciii. 13, 15. 27. He is liable to death, Rom. V. 12. vi. 23. Gen. iii. 19. Deut. xxx. 28. Pf. Ixxxix. 48. 28. He is guilty of damnation, Rom. v. 17, 18. viii. 6. 2 Their, ii. 11, 12. 29. He fhall not, as fuch, inherit the kingdom of heaven, i Cor. XV. 50. 2 Their, i. 9. 30. He is an enemy to his children, Deut. xxviii. 18.

§. 3. What means hath God app^ointed to come out of this miTerable flate ? I. WE mufl: enquire after the means of falvation, Luke iii. i6, 12. A6ls iii. 37, xvi. 29, 30. 2. We muft lay hold on fea-fons and opportunities of grace offered, John xii. 35. 3. "We mufi hearken to, and entertain the motions of God's Spirit, Revel, iii. 18, 20. 4. We mufi: ferioufly confider of our own ways. Hag. i. 5. Luke XV. 20. 5. We muftgo to God by Ghrift, John xiv, 6. X. 9. 6. We mufl: fearch the fcriptures, Deut. xvii. 19. Ifa. Iv. i, 2,3. John V. 29. 7. We mufl wait on the word preached, John v. 24. A£ls xxvi. 18. Rom. X. 14, 17. I Cor. i. 18, 21. i Pet. i. 23. I John iv. 6. 8. We mufl fee our fin, Rom. ii. 20. Gal. ii. 10, have a fenfe and feeling of fin. Mat. xi. 28. Aftsii. 37. 9. We muft confels our fins, Pro. xxviii.

13. I John i. 9. 10. We mufl: be grieved for fin, Ifa. Ivii. 15. Mat. v. 14. James iv. 9,14. Zech. xii. 10. i Cor. vii. 10. n. We muft be inftant in prayer, Ads viii. 22. Rom. X. 13. 2 Their, i. i/, 12. Heb. iv. 16. 12. AVe mufl: endeavour after regeneration, John iii. 3,5. and mortification. Mat. vii. 13. Rom. viii. 13. 13. We muft confider the curfe due to us for fin, Ezek. xviii. 28. Gal. iii. 10. Col. iii. 6.

14. We muft remove all lets and impediments that hinder converfion, Deut. xii. 8. f:ph. iv. 17. 15. We muft confider that by fin we had an hand in crucifying Chrifl, Zech. xii. 10. A6ts ii. ■>^6, 37. 16. We muft judge ourfelves, that we be not judged, I Cor. xi. 31. ij. We muft o for-

-b'2 CHRISTIAN

forfake our ways and thoughts, and turn to the Lord, Ifa. Iv. 7. Joel ii. 13. A(f\s ii. 38. 18. We muft avoid evil focie-ty, 2 Cor. vi. 17, <bc. 19. We muft defire after Chrift and his righteoufnefs, Matth. V. 6. Rev. iii. 18. xxi. 6. 20. We mud believe on the Lord Jefus, John iii. 15. vi. 35, 65, Afts xvi. 31. Gal. iii. 22. Eph. ii. 8. 21. We muft rell on God's promifes in Chrifl: forconverfion, If. xliii. 45. xliv. 21, <bc. Ezek. xxvi. 26. dc 22. We muft deny ourfeives, Matth. xv. 24. Luke xiv. 26. 23. We muft be doers of the word, and not hearers only, Jam. i. 2z. ■*

§. 4. What are the Jigns of a found and Jin-cere humiliation ? I. A Sorrow for fin, becaufe God hates It, Pf. Ii. 4. 2. A breaking of the heart out of pure love to God, Rom. ii. 4. 3. A forrow for fin, becaufe it crucified Chrift, Zech. xii. to. 4. A free acknowledgement of our unworihinefs, in great-trt fulnefs of our worldly felicity, Gen. xxxii. 10. 5. A fuffering of forrow to abide "on the foul, and not putting it oft' by worldly comforts, Ifa. Iviii. j;, 6. Joel ii. 13. 6. A mourning for lefTer fins, as well iis for greater ; for the evil that cleaves to a man's beft works, as for his other evil actions, Ja. ii. JO. 7. A fubmiffion to God's will, let him do what he plealeth, Jofh. x. 15. 2 Kings XX. lo.Jer. X. 19. 8. A throwing of the foul (being affrighted with the threats of the law, and accufaiions of his own confcience) wholly upon Chrift and his promifes, Luke xiii. 12. Afts xvi. 31. y. A hatred againft, and fhunning of all fin. Job xlii. 6. Pf. cxix. 113. 2 Cor. vii. II. 10. A leaving of all fin, and doing the contrary good things, Ifa. Iviii. 6, cirr. Mic. vi. 8. II. The feven marks of godly forsow laid down, in 2 Cor. vii. 11.

SOCIETY.

dinance for that very purpofe, Jer.xxiii.20.

2. Attendance unto, and hearing of the word powerfully preached, 2 Kin.xxii.19.

3. A fight and fenfe of our fins, Ezra ix.

6. Pf. xxxi. 9, 10. xxxviii. 3, 4, 17, 18. Jer. xxiii. 9, err. 4. A confideraiion of the fins of our prophets, Jer. xxiii. 9. 5. A confideration otChrift crucified for and by our fins, Zech. xii. 10. Adis ii. 37. 6. A confideration of the hardnefs of others hearts, much more of our own, Mark iii. 5.

7. Prayer for contrite fpirits, Pfalm Ii. 10.

8. A remembrance of our afHi<ffion and mifery, Jofti. vii. 5. Lam. iii. 19, 20. 9. A confideration of God's withdrawing his comfortable prefence from us. Lam. i. {6. 10. A confideration of God's infinite love and grace to our fouls, Joel ii. 13. Rom. ii. 4. 11. A confideration of the death of God's faints, who are as the pillars of the places where they live and abide. If. xxxviii. 2. Ivii. I. 12. A confideration of God's judgments on others, who have been hardened in fin, Heb. iii. 8, 6t. 13. An ac tuaiing of our faith in refpedf: of the pre] cious promifes of foftening hearts, Ezek. xi. 19. xxxvi. 26.

ob-

^.5. What means hath Cod appointed for brokennefs of heart ? I. A N eyeing of the word as it is an or-

§. 6. What are the means both for tht taining and increajing of faith ? I. THE preaching of the word, John iv. 42. V. 24. Ads xiii. 48. xiv. 22. xvi. 14, 32, 34. A£\sxviii.8. Rom. i. 16, (be X. 8, 14, 17. Eph. i. 13. 2. The influence and afTiftance of the Spirit concurring with the word, i Cor. ii. 4, 5. 3. A forfaking of our own legal righteoufnefs, Romans iii. 25. ix. 30, circ Phil iii. 8, 9. 4. Godly conference with others, John iv. 7, 29, 30. Affs xvii. 2,4. 5. Dueadmini-llration of the facramcntsof [i.] Baptifm, Rom. iv. Ii. Heb. X. 22, 23. [2.J The Lord's fuppcr, i Cor. x. 4, 16. Gal. iii. i. 6. Fervent prayer apd wreftling with God, Luke xvii. 5. xxii. 32. Eph. iii. 16, ^c. i ThefT.iii. 10. 7.A coiTiplainingof ourown unbelief, Markix. 23^24. 8. Experiences

CHRISTIAN SOCIETr

of God's former dealings, i Sam. xvii. 37. human rcafon, Rom

28

aCor.i. 10. 9. A confiderationofthefaith-fulnefs of God in his promifes, Heb. xi. 11. 10. A drawing nigh to God with an heart fprinkled from an evil confcience, Heb. x. 22, 23.'

§. 7. lf^/}at are the fiy^ns of a true jujii-fyin^ Faith ? I. THE blefled fruits of the fpirit, Gal. V. 22, 23. I Tim. ii. 15. vi. 11. 2. All the graces linked together in that golden chain, 2 Pet. i. 5, 6, 7. 3. A love of Chi-ifl:, John xvi. 17. 2 Tim. i. 13. Phile.

5. I Pet. i. 8. I John v. i. 4. A love of the faints, Eph. i. 15. Col. i. 4. 5. A love and peace with the brethren, Eph. vi. 23.

6. A love and hope of falvation, i Theff. V. 8. 7. A joy unfpeakable and full of glory, I Pet. i. 8. Rom. v. i, 2. 8. A patience in waiting for the promifes, Ifaiah xxviii. 16. Heb. vi. 12, 15. 9. Patience in enduring affliction, 2 Theff". 1. 4. Jam. i. 3. Rev. iii. 10. ro. Hope in God, i Cor. xiii. 13. i Pet. i. 21. ir. Repentance from dead works, Heb. vi. i. 12. Righteoufnefs, peace, and charity out of a pure heart, i Tim. ii. 15. 2 Tim. ii. 22. 13. A heart weaned from the world, 1 John V. 4j 5. 14. Refiflance of Satan, and his fiery darts of temptation, Eph.vi. 16. 1 Pet. v. 9. 15. A confidence in Chrift, without being afliamed, Rom. x. 12. 2 Tim. i. 12. 16. A firm refolution to cling to Chrift, maugre all difcouragements, Matth. XV. 28. Rom. viii, 35, 36. 17. A relying upon God's power, when all worldly means fail, Rom. iv. 18, ^c. 18. A relying on mercy, not upon merit, Rom. iv. 5. Phil. iii. 9. 19. A throwing ourfelves on God, though he frown on us, Job xiii. 15. 20. A purie heart, and a good confcience, Rom. v. I. 1 Tim.i. 5, 19. Heb. X. 22. 21. A fanflified life, or pure con-verfation, A6\s xv. 9. andxxvi. 18. Heb. xi. 7. James ii. 17, etc. 22. Obedience to God in things contrary to, or above

XI. 7, 8, ir. 23. Fervent and hearty praj'er, Rom. v. i, 2. Eph. iii. 12. James i. 6. Mark ix. 24. 24. A contempt of the world in refpe£t of the heavenly inheritance, Heb. xi. 24, i}c. 25. The feal cf God's Spirit, which is the earneft of God's inheritance, Eph. i. \-^,<bc. I John v. 6. 26. A glorifying of God for his grace and truth, and infinite power in overcoming all natural difficulties, and performing what he promifeth, though never fo contrary to the courfe of nature, Rom. iv. 20. 27. An affeniing, clofing with, and embracing the promifes afar off, as if they were already performed, Heb. xi. 13. 28. A difregard and defiance of the tyranny of man, Pfalm Ivi. 4, ir. 29. A fenfeof our own infidelity, and an earneft defire of the increafe of our faith, Mark ix. 24. , 30. A true, real, and cordial con-feftiiMi of faith, John xx. 28. A<^sxix. 18. Rom.x. 10. 31. Aconftancy in our holy profeffion, 2 Cor. i. 24. 32. An earneft longing after the coming of Chrift, 2 Cor. V. 7, S. ,

§.

8. What are the Motives to Evangeli'

cal Repentance ?

I. SIN laid open before us, to the con-vi6tion of confcience, Afts ii. 37, 38. 2. A confideration of God'sjudgments threatened, Ezek. xviii. 30. Jonah iii. 4, 5, Jer. iv. 3, 4. andvi. 26. and xxvi. 4, Amosiv. 12. Luke xiii. 3,5. Rev. ii. 4, 5, r6. 3. A confideration of the Lord's chaftifements and corrections on us. Lam. iii. 19, 20. Rev. iii. 19. 4. A fear of the enemy prevailing againft us and over i:s, Judges X. 9,10, 15, 16. 2 Chron. xii. 5, 6. Jer. vi. 26. 5. A fearof God's removing the candleftick from us, Rev. ii. 5. 6, A confideration of the great judgment-day, Afts xvii. 30, 31. 7. A confideration of God's mercies and grace, Hofea vi. i. Jer. xviii. 8. Joelii. i3.Zech.i.3. 8.Acon-fideration of God's patience and goodnefs, Rom. ii. 4. 2 Pet. iii. 9. 9. Aconfiderati-O o 2 on

:8.

CHRISTIAN SOCIETY.

en of God's travailings after our foul's fal-vatlon, Ezck. xxxiv. ii. lo. The ap-proaching of God's kingdom, or of the beauty of religion, Matth. ili. r. 4. Mark i. 15. Acls xvii. 30. Ezek. iii. 10, i r. 11. A cohfideration of the promifts of rernilTi-on upon our repentance, Ifaiah Iv. 6, 7. Ezek. xviii. 21, 22. A6ts iii. 19. 12. A conlideration of the promife of life upon our repentance, Ezek. xviii. 32, 38. 13. A conlideration of the promife of God's communion and fellowfliip with us, Ifaiah Ivii. 15. 14. A confideration of Ghrifl crucified for us, Zech. xii. 10, u. 15. A confideration 9f God's former dealings with us in mercy, Hofea xii. 3, 4, 5, 6. 16. A hope and belief of God's acceptance when we come to him, Jer. iii. 22. 17. The publication, of Chrift's marriage v.ith our poor fouls, Jer. iii. 14. 18. A confideration of thofe comforts that awaitrepen-tance, Matth-. v. 4. Luke xv. 7. 17, 18.

§.9. What a^-e the fignu of true and evan-gtlical repentance P I. AN abhorring of fin, and of ourfelves for fin. Job xlvii 6. Amos v. 15. 2. A godly fhame for fin, Ezra ix. 6. Jer. iii. 24, 25. and xxxi, \g. Ezek. xvi. 61, 62. 3. A mourning for fin, becaufe God is offended, I Sam. vii. 2. Pfalm xxxi. 4. Zech-xii. 10, I, 2. 4. Sorrow mingled with hope, Ezra x. i, 2. 5. Serious carefulnefs, 6. Judicious clearing. 7. Holy indignation. 8. Filial fear. 9. Eager defire. 10. Godly zeal, 2 Cor. vii. 11. 11. Impartial revenge on ourfelves for fin, 2 Cor. vii. II. 12. Works meet for repentance, Mat. iii. 8. A6>s xxvi. ?o. Ifaiah i. 16, 17. Hof. xii. 6. 13- A forfaking of fin, Ezek. xiv. 6. and xviii. 28, 33. Rom. vi. 6. Heb. vi. 1. Ifaiah xxx. 22. 14. Self-denial, Luke XV. 19. 15. A Juftifyingof God, or giving him the glory, Hof. xiv. 1,2. Luke vii. 29. 16. A difefteem of all worldly helps, Jer. iii- 23. 17. A fubmilTion to all offices of humility upon fenfe of fin, Luke

vii- 37. 38. 18. A dear love to God's mi-nifters, whom God hath made inflruments of our repentance, Afts xvi. 14, 15. 19. An endeavour after this work on ourfelves, to work it on others, Pfalm li. 13. Ezekiel xviii. 30. 20. An earnefl longing after Chrift's coming to judgment, i ThelT. i. 9, 10.

§. 10. Ho\v may a believery redeemed by Chrijl^ acknowledge his thankfulnefs to Chriji ?

I. BY a continual remembrance of God's goodnefs to us, Plalm ciii. i, 2, 3, 4. 2. By telling others what Chrift hath done for our fouls, Pfa. xxxiv. 3, 4. Eph. i. 3. 3. By walking holiiy and without blame before Chrilf in love, Pfalm cxvi. 8, 9. Eph. i. 4. Phil. i. II. Col.ii. 6,7. 4. By rejoicing in God through our Lord Jefus Chrifl, Pfalm xxxiv. 2. and Ixiii. 7. Eph. v. 11. 5. By calling on God, and paying our vows, Pfalm cxvi. 12, 13. 6. By endeavouring the converfion of others, Pfalm li. 12, 13. 7. By adminiilring to the neceffity of the faints, Heb. xiii. 16. 8. By finging of pfalms, making melody in ourheans unto the Lord, Eph. v. 19, 20. 9. By worthily receiving the lacrament of the Lord's fup-per, I Cor. xi. 24, 25. 10. By lovii^g the Lord Jefus Chrifi, Cant. i. 3. Luke vii. 47. I John iv. 19- II. By denying ourfelves and highefl excellencies in refpeft of Chrift, Rev. iv. JO. 12. By a publick profeflion of Chrift's fovercignty, Phil. ii. 11. 13. By fuffering willingly for the name of the Lord Jefub, i Peter iv. 14. 16.

§. II. What are the figns of a Jincere love to Chrij}? I. UPRIGHT walking with God, Cant, I. 3. John. xiv. 15. 21. 23. Eph. i. 4. i John XXV. 15. 2. A fainting and languifliing defire after Chrift, Cant. iii. i, to 4. and v. 8. 3. A love to the members of Chrift, I John iv. 12. 20. 4. A hating of evil, Pfalm xlvii. 10. 5. A relieving of the

poor

us to an humble acknowledgement of our fins, Job xiii. 23, to the end. Hofea v. 15. Pfalm XXX. 7. 3. To prevent fpirltual pride in us, 2 Cor. xii. 7,8. 4. To make us pray earneftly to him, Pfalm iii. 7, 8. and xiii. i, and Ixxviii, i, 2, 3. and Ixxxviii.

2, 2, 3, 6c. 5. To exercife our faith in his name, Ifaiah v. 10. 6. To make us feek him in the ufe of all means, Cant. iii. I, <bc. and v. 6, 8. 7. To make us prize him, and highly to efteem of him. Cant-V. 8. and viii. i. 8. To make us hold him more furely when once we have found him. Cant. iii. 4. 9. To ftir up and exercife in us all our fpiritual graces, Cant. V. 6, 7, 8, 6c.

§. 14. What are the means for the recovery ofChrijVs comfortable pre/ence ? I. A fearch after, and an acknowledgment of thofe fins which caufed his with-dra^'ings, Pfalm xxxii. 4, 5. Lam. iii. 40, 50. 2. An hearty bemoaning, ftaame, and repenting for fin, Jer. xxxi. 18, 6c. Pfalm xxxiv. iS. Ifaiah Ivii. 15. 3. A waiting upon God in the ufe of his ordinances, Pfalm xxvii. 13, 6c. Cant. i. 8. Ifaiah viii.

17. Lukexxiv. 32. i John i. 3, 4. 4. A diligent enquiry after Chrift, Cant. iii.

3, 4. 5. A moaning and weeping for his lofs till he be found, John xx. 11, 13, 6c, 6. A drawing nigh to God in the duty of prayer. Lam. iii. ^7. Pfalm li. 12. and cxlv.

18. James iv. 8. 7. A preffing of God in prayer with his word and promifes, Pfalm cxix. 49, 50. 8. A due receiving of Chrift in the Lord's fupper, i Cor. x. 16. g. A feeding upon Chrift fpiritually by a true and lively faith, John vi. 56. Ifaiah 1. 10. 10. A recourfe to our former experiences Pfalm Ixxvii. 7, 6c. 11. An hope that for all this we fiiall enjoy Chrift, Pfalm xliii. 5. 12. A liftening and fubmitting to the voice of his Spirit, Rev. xxx. 20. ij. A. walking in his ftatutes and keeping his corn-

poor members of Chrift, Matth. xxv. 45.

1 John iii. 17. 6. A full afturance of faith, Cant. vi. iii. Rom. viii. 38, 39. 7. A difefteem of all things in comparilbn of Chrift, Mat. x. 27. Phil. iii. 8. 8. A conquering of all difficulties and difcourage-mentsfor Chrift, viii. 6, 7. Rom. viii. 35.

2 Cor. V. 14. 9. A heart and tongue enlarged in the praifes of Chrift, Cant. v. 10. to the end. 10. All the fruits of the Spirit, Gal. v. 22. II. A contemplation of Chrift's love, and defires after further fenfe of it, Eph. iii. 17, to 19. 12. A refl4efnefs of the foul in the non-enjoyment of Chrift, Cant. iii. i, to 4. 13. A contentednefs 10 fuffer cenfures, difgraces, and death for Chrift, Cant. v. 6, 7, 8. Afts xxi. 13. 14. A rejoicing in Chrift, whom we love, Pfalm V. II. John xiv. 28. 15. A patient waiting for Chrift's appearing, 2 Thelf. iii. 5.

§. 12. What are the caufes in us of Chrifi's •withdrawing from us ? 1. Covenant-breaking, Deut. xxxi. 16. 6c. 2. Idolatry, or fpiritual whoredom, Deut. xxxi. 16, 6c. Pfalm Ixxviii. 58. 60. Hofea V. 3, 4, 6. 3. The pride of our hearts, Hofea v. 5, 6. 4. Hypocrify in God's fervice, Hofea v. 6. 5. Infidelity or frowardnefs of heart, Deut. xxxii. 20. 6. Leaving our firft love, Rev. ii. 4, 5. 7. Carnal fecurity, Pfalm xxx. 6, 7. Cant. v. 3. 8. Carelefnefs of accepting the feafons of grace, whether Chrift draw near in ordinances, or in inward difpofitions, Cant. V. 3, 6. 9. A preferring of the creature before Chrift, Ifaiah Ivii, 17. 10, A wea-rinefs of God's ordinances, Jer. xxxiii. 38, 39. Mai. iii. 7. 11. A withdrawing from God in the duties of our obedience, Deut. xxxii. 20. 2 Chron. xv. 2. Hofea v. 4. 6.

§.13. What are the caufes for -which Chrift on his part withdraws himfelf from us ? 1. TO try us what is in our hearts, Deut.

xxii. 20. 2 Giiron. xxxii. 31. 2. To bring

mandinents, Lev. xxvi. 3. 11, 6c.

§15^

CHRISTIAN SOCIETT.

"§• '5' ^f "^^^f -^/e is Chrift to a believer already jujlified ? I. CHRIST is wifdom and fanif^ification unto us, I Cor. i. 30. 2. Chrift is the fa-tisFjftion of all our defires, John vi. 35. 3. Chrift is our example in forgiving of others, Eph. iv. 32. Col. iii. 12, <bc. ,4. Chrift is our example in fuffering injuries with patience, Heb. xii. 3. i Peter ii. 21. 5. Chrift is our example in holinefs, i Pet. i. 15, ^c. 6. Chrift is our example in love, Eph. V. I, 2. 7. Chrift is our example in mecknefs, lowlinefs, humility, Matth. xi. 29. Johnxiii. i<, eirc. Phil. ii.5. 8. Chrift is the way and means of our accefs to God the Father, Romans v. 2. Heb. x. 19, 20. 9. Chrift is both the reprefenter and the granter of our requefts, doing for us what-foever we defire in his name, John xiv. 13, ^c. Rev. viii. 3. 10. Chrift is our confo-lation in fufterings, 2 Cor. i. 5. 11. Chrift is our continual joy, Rom. v. 11. 12. Chrift is the death of fin in us, Rom. viii. 10. i Cor. XV. 57. Heb. ix. 14. 13. Chrift crucifies the world in us, Gal. vi. 14. 14. Chrift is our freedom, the end of the law for righteoufnefs, Rom. viii. 2. x. 4. Gal. V. I. ij. Chrift is our life, the very life of grace in us, John"xiv. 6. Rom. viii. n. Gal. ii. 20. Eph. iii. 17. 16. Chrift makes interceflion for us, Rom. viii. 34. Heb. vii. 25. I John ii. 1. 17. Chrift is our upholder in temptations, Heb.ii.i8. 81. Chrift is our harbenger for heaven, John xiv. 2, 3. 19. Chrift is our mafter, Matth. xxiii. 8, lO. our Lord, Romans i. 4, 9. our head, Eph. iv. 15. our mafter and Lord, John xiii. 13. 20. Chrift is our inabler to do all things, Phil. iv. 13. 21. Chrift is both the author and finiOier of our faith, Heb. xii. 2. 22. Chrift is our Saviour, yea, faiva-tionitfelf to us, Rom. v. 9, lo. 1 ThefT. V. 9. 2 Tim. ii. 11, 6^. 23. Chrift isour very being, the food and foul of our fouls, John vi. 55. A6ls xvii. 28. 24. Chrift is our All in All, Col- iii. n.

SECT. VII.

Of Jome quejlions or cafes of confcience^ ruhich at the conference were propounded and anfvered.

THE queftions concerning cafes of confciencc, were ihefe and the like : §. I. Whether a believer may profit more^ or be more intent in publick, cr in fe-cret prayer ?

IT was anfwered. That this cafe might better be refolved by experience than fcrip* ture ; and accordingly fome preferred publick prayer for thefe reafons: 1, Becaufe in publick they are ftirred up by others; but in private or fecret prayer, they had none others to join with them. 2. Becaufe in publick they that exercifed had more excellent gifts, which exceedingly tend to their edification ; but in fecret they found themfclvcs weak, and dull, and dead-hearted ordinarily.

Others anfwered otherwife, and preferred fecret prayer on thefe grounds : i. Becaufe in fecret they could confefs morein-largedly and feelingly their own fins, than others could do it for them in publick, to whom they were not particularly known. 2. Becaufe in fecret they had fewer occa-fions of diftraftion, than in publick, and confequently they keptclofer to Gcd in the duty. 3. Becaufe they found by experience that in fecret their hearts were more up; and when they themfelves were to perform in publick, the fociety whom they joined with did ordinarily more ftraitcn them. 4. Becaufe in fecret they could take more pains with their heart; as in midft of prayer to proftrate, or by breaking off' to meditate, i;c. which conveniently they could not do in publick.

In conclufion this Cafe was refolved. That fome believers may pro^t more, or be more intent in pubJick, others in private: and. the reafon rendered was, becaufe the Spirit that helps us to pray, is a free agent, and works diverfly in the hearts of his people.

C H RISriAN SOC lETT, -87

5. An hatred of the occafions of evil, Jude 23. 6. A refolution to relinquUh fin, Plalm xvii. 3. Prov. xxviil. 13. Luke xv. 17, 18. I John i. 9. 7. A weak apprehen-, _ .^ . Hon of the promifes of God concerning

yet grow in grace? and iffo. What are forgivenefs, Pfalm xxxi. 22. 8. An im-

after Chrift and falva-

ple, to fliew the diverfity of his gifts, and his diverfe manner of working.

§. 2. Whether a Chrijiian in his own ap-

prehenfion decaying in grace^ may not

yet grow in grace P and iffo. What are

the reafons of his wrong apprehenjions ?

T O the firll queftion it was anfwered

affirmatively ; as in cafe of temptation, Pf.

Ixxiii. 21, be. or in a fpiritual defertion,

Pfalm li. 12. Ixxxviii. Ifa. xlix. 14.

To the fecond queftion thefe reafons were given in ; i. The negleft of Self-examination. 2. The want of God's lively ordinances. 3. A too much eying of our affliftions. 4. A too much pcu-ing upon fin, without any thoughts of Chrift or free grace. 5. The want of the light of God's amiable countenance. 6. The infenilble-nefs of grace, which is of a fpiritual nature, and not fo eafily to be perceived. 7. A prefent deadnefs or dulnefs of fpirir. 8. A

portunate enquiry

tion, upon fenfe of fm, Afts ii. 37. xiii.

12. xvi. 30. 9. An hunger and defire after Chrift, Pfalm xlii. i, 2. cvii. 9. cxlv. 19^ Mat. v. 6. 10. A precious eft'eera of Chrift, John viii. 42. Phil. iv. 7, 8. i Pet, ii. (yyj. 1 r. A love of the word, Pfaira cxix. 103. John x. 4, 27. 1 Pet. ii. 2. 12. A fpiritual joy in the word, Pfalm cxix. jy,

13. A receiving of the word with all readi-nefs, A(5ls xvi. 14. xvii. 11. 14. A longing defire to keep God's commandments,PiaIm cxix. 5. 15. A forrow that others keep not God's law, Pfalm cxix. 136. 2 Pet ii. 8» \6. A love of the brethren, Pfalm. xvi. 3. cxxxvii. 6. I John iii. 14. 17. A fpiritual

inifapplying of fome one or more places joy in the churches deliverance, Pfalm IxviiL

of fcripture, as Hebrews vi. 6, be. 9 Weaknefs of knowledge, or want of judgment in fuch experimental paftages, efpe-cially in the beginning of chriftianity. 10. The diftemper of the foul, efpecially in defertion, when as in the diftemper of the body, a man thinking or fpeaking idly, we fay it is not he, but his ficknefs; fo it is in this cafe.

In conclufion, thefe reafons were approved ; but we agreed, That all the fuc-ceeding anpLuers or reColutions JJjould be proved out of God's holy word.

§.3. What figns of true grace, though for the prejent bat fmall or weak grace P I. A Willingnefs to be admoniftied,and to have our fins difcovered, Job xiii. 23. Pf. cxli. 5. 2. A confideration of our fins, with endeavours to turn to our God, Pfal. cxix. ^9. Lam. iii. 40. 3. A feeling fin to be a burden, Matih. xi. 28. and a forrow for fin, Zech. xii. 10. 4. A loathing of our fins, Ezek. xjucvi. 31. 2 Cor. vii. 11.

3. cvi. 5. Ifaiah Ixvi. 10. Ixi. 10. 18. A reverence and fear of God, Heb. xii. 28. and trufting in God, Prov. xxx. 5. 19. A delight in doing well, Prov. xxi. I5.

20. An hatred of evil affemblies and wicked fociety, Pfalm xxvi. 4,5. cxxix. 21, be.

21. A holy defpair in ourfelves, thro' our own abilities to attain heaven, Ezra ix. 6. Luke XV. 17. 22. A poverty of fpirir^ and purity in heart, Mat. v. 3. 8. Mark ix. 24. 23. An holy endeavour after growth in grace, Phil. iii. 13. 2 Pet. iii. 18. 24. A continual conflia betwixt ftefti and fpi-rit, Rom. vii. 22, be. 25. A competent meafure of fpiritual knowledge, Afts xxvi. 18. Col. iii. 10. 26. A careful endeavour after perfeverancc, Pfalm cxix. ui, be. John viii. 31. Gal. iii. 3. 27. The unutterable fighs and groans of the fpirit in prjy-er, Rom. viii. 26. 28. A fenfe and bewailing of the hardnefs of our hearts, Ifniah xliii. 17. 29. A pure love of God, and defire to fear his name, Neh. i. 11. Pfalm XvUi. I. L'aiah xxvi. 8, p. Rom. viii. 28.

Ji88

CHRISTIAN SOCIETT.

%o. A godly converfation, Pfalm xvi. 8. J. 23. Aflsii. 25.

§. 4. Whether is a Chrifiian alivays hound to reprehend an offender ? or in what cafes may he forbear ? IT is anfwered, that a Chriftian is not bound ever to reprove, but he may forbear in fuch cafes as thefe ; i. When the party offending is a fcorner, and we perceive he \vill but feoff at it, Prov. ix. 8. xxiii. p. Mat. vii. 6. 2. When the offender fins of infirmity, Gal. vi. 12. 3. When the offended is not able to convince the offender that it is a^n. Job vi. 25. Titus i. 9.

4. When there is no hopes to prevail in refpe(ft of the evil times. Amos v. 13.

5. When the offences are fmall, and but little, Prov. xix. 11. xx. 3. 6. When we Jcnow not certainly whether the fuppofed offence be a fin, or not, Jofhua xx. 16. 7. V/hen the reprehender is faulty in the fame thing, Mat. vii. 3, idrc 8. When the party offending is not capable of reproof, as in cafe a man be an idiot, or drunk, or in the height of hispaflion, i Sam. xxv. 36, ^T. 9. When our reproof may breed fome diffention, or imminent and dangerous difturbance; as in cafe it be amongft rude, boiftrous and defperate company. Mat. vii. 6. 10. When the offender is ob-ilinately and wilfully bent to go on in fin, Mark xiv. 60, 61. xv. 4,5.

§. 5. How may we know whether we profit by affliSiions ? We may know by thefe figns: i. If by affliction we come to be fenfible of God's heavy difpleafure, Deut. xxxi. 17. Rurh i. 13. Micah vi. 9. i Cor. xi. 37. 2. If by atflidtion we are drawn to learch our ways, I Kings viii. 38. Ezra ix. 14. Pfalm xxxii. 4, <bc. Lamentations i. 5. iii 39, eirc. 3. If by afflirtions we are found-ly and fincerely humbled, 2 Kings xxii. 19, 'be. Job i. 20. i Pet. v. 6, 4. if ©ur alBidtions work on us to ninkc our jjeace with our God, Ifaiah xxvii. 5. Hofca

v. 15. 5. If by affliflions we be drawn to make and pay vows of better obedience, Pfalm Ixvi. 13, <bc. 6. If in our affli(ftions we refl upon God, 2 Chron. xiv. 11. and wait on God, Pfalm xxxvii. 7, 34, Micah vii. 9. 7. If in our afiliftions we mind the promifes, and roll ourftlves on them, i Sam. XXX. 6- Pfalm cxix. 74. 8. If in our afflictions we clear God when he is judged, Pfalm cxix. 74. 9. If for our affliftions we blefs God in his afflicting hand, Job i. 2 r. 10. If by afflidi-ons our graces are ftirred up and exercifed. Job xiii. 15. Pfalm xlii. 5. Jer. xxxi. 16. Rom. v. 3. 2Cor.i. 10. Heb. x. 34. Ja. i. 3. II. If by our afflictions our prayers become more fervent, Neh. i. 3, <bc. Pfal. Ixxvii. 2. and cxvi. 3. and cxlii. 4, <bc. 12. Jf in our afflidlions we gather in fome experiences of God's love and help, Pfalm xxxiv. 4(1. and xlvi. \6, be. 13. If in our afflidions we fubmit willingly and chearfully to God's good will and pleafure, Levit. xxvi.41. I Sam. iii. 18. 14. If in our afflictions we look more at the hand of God that ftrikcs, than at the inftrumenr, I Samuel iii. 8. and xvi. 11. 15. If in our affliction we rejeCt all worldly finful hopes and unlawful means of deliverance, and reft only on God, 1 Cor. i. 8, 9. Heb. xi. 25, 26. 16. If in prefent afflictions we gather affurance of deliverance from former experiences, i Sam. xvii. 37, Pfalm Ixxvii. 9, <bc. 2 Tim. iii. 11. 17. If by afflictions we find corruptions to weaken, and to be mortified, Ifaiah xxvii. 9. 18. If our afflictions beget affurance of our adoption, Htb. xii. 8. Sanftificati-on, Heb. xii. 6, be. Glorification, Matth. V. 12. 2 Cor. iv. 17. 2Pct. ii. 8.

§. 6. How fjoidd a Chrifiian fortify him-ft If again]t all the Reproaches of wicked Men? \. LET him confider the command of

God in thi^ cafe, Matth. v. 44. Rom. xii.

19. I Pet. iii. 9. z. Let him look or. reproach

C HRISTIAN SOCIETT.

preaches as the very hand of God, 2 Sam. xvi. II. 3. Let him confider what an honour it is to fufFer reproaches for Chrift, A<5tsv. 41. 4. Let him eye the blefled-nefsof thofe that are reproached forChrifl:, Matth V. II, 6c. 2 Tim. ii. 12. i Pet. iii. 14. and iv. 14. 5. Let him confider it is as the lot of God's fervants to fuffer reproaches, 2 Tim. iii. 12. 6. Let him confider that in his reproaches he fuffers vith and for Chrift, John xv. 20. 7. Let him confider, that though the wicked reproach, yet God will in his time jiaftifie and approve, PfahTi xxxvii, 33. and cxlvii. II. 8. Let him confider, that the Lord in due time will both clear his fervants and puniih the reproachers, Micah vii. 8, 6c. 9. Let him fet before him the examples of Chrift, his apoftles, and prophets, Ifaiah liii. 7. Matth. v. 12. John XV. 18. I Cor. IV. 13. 1 Pet. ii. 21. 10. Let him pray with fervency and faith, Job xvi. 20. Pfalm cix. i, 6c. i Cor. iv. 13. ir. Lethim befureto keep a clear confci-cnce within, 1 Pet. iv. 15. 12. Lethim refer the ififue of all unto God, 2 Sam. iii. 39. 13. Let him exercife that heavenly duty of the life of faith, and faften it on thefe promifes, Pfalm xxxvii- 6. and Ixviii. 13. Ifaiah Ixi. 7. 1 Peter i. 7. and iii. 14. andiv. 14.

§. 7. Whether a true believer may not fometimes doubt ? and what are the fever a I caufes of doubting ? IT was aniwered, that without contro-verfie, and as the following texts will e-vince, a true believer may doubt of his falvation ; and the caufes are thefe :

1. The profperity of the wicked, Pfalm xxxviii. 17. and Ixxiii. 2, <bc. and xii. 13. 2. His own want of neceflary provifions for this life. Numb. xx. 3, 6c. 3. Suf-penfion of divine favour. Job xiii. 24. Pfalm Ixxvii. 7, 6c. 4. Imminent dangers and fears, Exod. xiv. 10, 6c. Matth. viii. 25, 6c. and xiv. 30, 6c. 5. Ap-prchenfions of God's denying his prayers,

289

Pfalm xxii. \y6c. <5. The 3ffll<f\ing hand of God lying fore on his foul, Pfalm cxvi.

10, 6c. Lam. iii. 17, 18. 7. Miftaken apprehenfions and weakncfs of judgment, Marth. xiv. 26. Mark vi. 49, 6c. Luke 24. 37. 8. Relapfes or re-infnarementsinto former fins, Pfalm Ii. 8, 12. 9. The littlenefs or fmallnefs of faith, Matth. xiv. 30. Mark ix. 24. 10. A poring on, or ftudying too much the life of ienfe, Luke i. 18, 20. John XX. 5. II. A want of the true underftanding of fome divine myfte-ries, John vi. 60. 12. A diftrufting of God's promifes upon human reports, iNum. xiii. 32, 33. xxxiv. i, 6c. §. 8. What are the cures or remedies of

doublings incident to believers ? ^ FAITH in the Lord Jefus Chrift, Rom. xi. 20. xiv. 23. 2. A wary and filial fear, Heb. iv. I. 3. A hope in God, Pfalm xiii.

11. and waiting on God, Ifa. viii. 17. Jer. xiv.*i9, 22. 4. Earneft prayer: i. Againfl: doubting. Mat. xxi. 21, 6c. Mark ix. 24. Luke xvii. 5. xxii. 32. 2 Cor. xii. i, 8, 6c. and, 2. To have our doubts refolvcd. Judges vi. y].,6c. 5. A depending on the faithfulnefs of God and his promifes, Heb. X. 23. xi. II. 6. A ftriving to keep down the life of fenfe, Matth. vi, 28, 6c. 7. A recalling to mind the Lord's difpenfations in our former afflictions, Lam. iii. 18, 6c. 8. A recalling to mind God's former love to our fouls. Pfa. xx. i, 6c. Lam. iii. 22, 24. 9. Diligence in the ule of all means, Pfalm Ixxiii. 17. Cant. iii. i, 6c. 10. A trufting in God's name, making him our flay and fupport, Pfa. Ixxiii. 26. Ifa, 1. 10. §. 9. What are thefe hindrances that ob-

ftru£l the grovjth of Chr Iftianity, or the

fpreading of the kingdom of ChriJ} ?

\Vant of a pious and powerful mini-

ftry, Prov. xxix. 18. Rom. x. 14, 6c. 2.

Kegligence of the miniftry in place, Jer.

i. 21, 6c. Ezek. xxxiv. 4, 6c. 3. A (can-

dalous and vicious miniftry, i Sam. ii. 17.

Jer. xxiii. i, 6c. Mai. ii. 8. Mar. xxiii. 13,

4. The deceits and fophiftry of falfi? pro-

P P phcts,

CL()0

CHRISTIAN SOCIETY,

phcts, Jer. xxvii. 14. xxviii. 15. Ezekiel xiii. 6, etc. 2 Ptt. ii. 18. 5. A prefuming to teach others without God's call, Jerem. xxiii. 32. 6. A defpiiing of the miniftry of the gofpel, Mark vi. 3. John viii. 57. 7. Envy.and railing againft the word andmi-niflry, A(fts xiii. 45, etc. 8. Perfecution of God's meflengers, A6ts xii. i, etc. 9. Ambitious, faftious, and malicious fpirits, 3 John 10. 10. Fomenters of divifion a-mong the people of God, Rom, xvi. 17, etc. 2 Pet. ii. 3. II. Enemies of the truth and power of godlinefs, 2 Tim. iii. 6, 12. The evil example of fuperiors, i Sam.ii. 23,34. I Kings xiv. i6^ohn vii. 47,48. 13. Seducing fpirits, 1 Kings xii. 27, etc A6ls xiv. 19. XX. 30, I Tim. iv. r. 14. Scandalous profeffors, Htb. xii. 14, etc. 15. Evil fociety, Pfalm xviii. 26. Prov. iv. 14, etc. 16. Confpiracy of the wicked, Afts xix. 29, 34. 17. Satan and antichrift, Zech. iii. i. 2 Cor. iv. 4. Rev. viii. 10, etc.

18. Broaching and fomenting of errors, and efpecially of idolatry, i Kings xii. 30. A<f^s xix. 27, etc. 2 Pet. ii. 2. Rev. ii. 20.

19. Miftakein the matters of falvation,Hof. iv. 6 John vi. 66. 20. A profanation of holy things, i Sam.ii. 17. 21. A preferring carnal things before Ghrift, Matt, viii- 34. xix. 22. Adsxix.26. 22. Obflinacy and unbelief, Jer. xliv. 16. Mat. xiii. 58. Heb. iii. 19. iv. 2. 23. Slavifh fear, John Ix. 22. 24. Abufe of chrillian liberty, i Cor. viii. 9, etc. 25. A giving offence in things merely indifferent, Rom. xiv. 13. i Cor. X. 32, etc. 26. Perfecution of the church, Afls viii. I, etc. Rev. xi. 7.

§. 10. What are the means to preferve unity and amity amongfi chrijlians ? Frequent and fervent prayer, Pf. cxxii. 6. John xvii. 1 i . Rom. xv. 5, etc Jam. v. \6, 2. Pithy and pious exhortations, Ro. xii. 10, iC. I Cor. i. 10. i Theff. v. 13. I Peter i. 8. iv. 8. 3. Thefpiritof meek-nefs and lowlinefs, of long-fuffering and forbearing one anotlier in love, John xiii.

14, etc, Rom. xii. 10. xv. i, tic. Eph. iv.

2, ^, Phil. ii. 3. 4. A not rendering evil for evil, 1 Pet. iii. 8, etc. 5. A reftoring fuch as are fallen, in the fpirit of meek-nefs. Gal. vi. i, etc. 6. A moderate re-prehenfion of fuch as are contrary-minded, 2 Tim. ii. 24, etc. 7. A flightingof flan-derous reports, Prov. xxv. 23. 8. A quelling of the fpirit of pride, Prov. xiii. 10. 9. A feafonable vifit of the brethren, with whom we have had fpiritual commerce, A£ts XV. 36. 10. Meetings and conferences about differences that have fallen out, A£ts XV. 6. II. A ready fubmiflion to the judgment of one another, according to the word, Eph. V. 21. 12. An endeavour to fpeak the lame things, and to be of one mind, i Cor. i. 10. Phil. ii. 2. 13. A doing all things in charity, i Cor. xvi. 14. 14. A rcadiiiefs to forgive, as Chrift forgave us, Mat. xviii. 33. Eph. iv. 32. 15. A fpirit of wiidom and difcretion,. Prov. xix. II. Eccl. vii. 9. 16. A mortifying of lufts, and fubduingof palTions, 1 Cor. iii.

3, James iv. i. 17. A loving carriage and deportment of the outward man, Pro. xv. I. xxv. 23. 18. A chearful admifllon of the Nveak into Chriftian fociety, and bearing with their infirmities, Rom. xiv. i. xv. I. rThelf. v. 14. 19. An avoiding of fuch as caufe divifions amongft chrilfians, Rom. xvi. 17. 20. An avoiding of all ill fpcech-es one againft another, 1 Pet. ii. i, 21. A not thinking too highly of ourfelves, but foberly, according to the mealure of faith God hath given us, Rom. xii. 3, etc 1 Cor. . iv. 6. 22. A delire to do to others, as we wilh others to do to us. Mat. vii. »2. 23. A fludy to be quiet, and not to meddle with another man's bufinefs, i ThcfT. iv. 7. 24. A folemn cntring into covenant with God, and with one another, Jer. 1.5. 25. A confideration of the command. Be of the fame mind one "with at:oiher, Rom. xii.

J 6. 26. A confideration that -we all knoiv 4iut in part,and therefore that -wejhouldbear iviih. one another's infirmities, 1 Cor. xiii.

CHRISTIAN SOCIETY.

291

9. 27. A confideration that a paffionate, peevilh, and froward profe/Tor is feldom acquainted with the truth as it is in JeCus, Pfalm XXV. 9. Prov. xi. 2. and xxvii. 20. Ifaiah xxviii. 9. Rom. xvl. 17. James i. 21. 26. 28. A confideration that unity

1. Anfwered, That they are to repent, as appears, Job xlii. 6. Jer. xxxiii. ig. Rev. ij. 5. iii. 3.

2. The grounds or reafons are thefe following, I. Becaufe God looks for repentance from them, Zech. vi. 6. 2- Becaufe

in judpment is the promife and blelTing of God commands them to repent, Rev. il. another life, and that unity in afFedUon is 5. 16. and iii. 3. 19. 3, Becaufe it is

our prefent duty, Eph. iv. 13. Phil. iii. 15, iyc.

SECT. viir.

Of fame queftions or controverted points, •which at the conference were propounded and anfivej-id,

TH E queftions of controverted points, were thefe and the like :

§. I. Whether -doth God fee fin in believers fo as to he offended at it ? and how may it appear ?

IT is anfwered affirmatively, that God doth fee fin in his faints, as appears by thefe texts, Exod. iv. 14. i Sam. iii. 12, <bc. 2 Sam. xii. 9, ^c. Pftilm cxxxv. 14. Jer. XV. 17, be. Rev. ii. 4. 13, ^■c. though not in reference to their juftification, yet in reference to their converfation and fan<51:i-fication, which is but in part. 2. This appcareth, i. From the Lord's complaining againft believers for fin, Ifaiah i. 2, ibc. Jer. ii. 5, <bc. 2. From his threats if they do not repent, 2 Sam. vii. 14. Pfalm Ixxxix. 30, 6'c. Ifaiah i. 20. Rev. ii. 5. 16. and iii. 8. 3. From his chalHfe-mentsof them for fin, 2 Sam. xii. i^. Pf. Ixxiv. and x!ix. 8. Amos iii. 2. Jer. xxx. 15. Luke i. 22. 4. From God's withdrawing the comforts of his Spirit for fin, Pfa. 11. 12. 5. From the prayers of believers to God, for the hiding of his face from their fins, and removing of his anger for their fins, Pfalm vi. 16. and xxxii. 5, be. and 11. 9. 6. From the Lord's reproving of hi? people for their fins, 2 Sam. xii. 7, br. Mat. xvi. 23.

§.2. Whether are believers to repent of their fins ? and upon what ground ?

God's pleafure that we (hould (tt\ the bitternefs of fin, as well as the.fwect of fin, Jeremiah ii. 19. 4. Becaufe believers fin as well as others, i Kings vlii. 46. i John i. 10. 5. Becaufe in believers there is a proclivity and difpofition to all fin, Pfalm Ii. 5. Rom. vii. 24. 6. Becaufe repentance is a means for diverting of judgments from a land or a perfon, 2 Chron. vii. 14. Joelii. 13. 7. Becaufe repentance is a means for obtaining mercies, Judges XX. 26. Neh. i. 9. 8. Becaufe repentance is anieans, way or qualification to pardon, I Chron. vii. 14. and falvation, 2 Cor. vii. 10. 9. Becaufe repentance is a neceffary fruit of faith, Zech. xii. 10. Afls xix. 18. 10. Becaufe after repentance we may expert comfort, Pfalm cxxvi. 5, 6, Mat. v. 4. 2 Cor. vii. 9. 13. II. Becaufe that therein we fliall give God the glory of his juftice, Pfalm Ii. 4. Rev. xvi. 9.

§.3. Whether are believers to pray for pardon of fin ? and what are the reafons ?

1. Anfwered, That believers are to pray for pardon, as may appear from thefe fcrip^ tures. Num. xiv. 9. 2 Sam. xxiv. 10. Dan. ix. 19. Pfalm XXV. 11. Mat. vi. 12.

2. The reafons are thefe, and the like, I. Becaufe Chrift taught his difciples fo to pray, Mat. vi. 12. 2. Bctaufe believers have renewed infirmities. Num. xiv. 11. 19. 3. Becaufe God is ready to pardon them that pray for it, Pfalm Ixxxvi. 5. 4. Becaufe God hath promlled to pardon the fins of his faints, 2 Chi-on. vii. 14. Jer. xxxiii. 3. 8. 5. Becaufe whatloever we read in icripture of pardon, it is always in reference to fins paft, Ifaiah .xlii. 25, Jer.

P P 2 xxxiii.

CHRISTIAN SOCIETY,

xxxiii. 8. Pfalm Ixxix. 8, ^c. 6. Becaufe yet ihe judge hath not folemnly pronounced ihe fentence of pardon, neither will he, till at the laft day, Afts iii. 19.

§.4. Whether is it the duty ofChriJliam to obferve the Lord's day, now being the fir ft day of the week, as a Chrijiian Sabbath ? and what grounds for it ? Anfwered, That it is their duty; and proved from Mark xvi. 2. John xx. 19. 26. A£Is i. I, 6c. and xx. 7. i Cor. xvi. 1, 2. Rev. i. 10.

2. The groni^s are thefe, and the like, I. Becaule Chi in- as that day did perfect the work of redemption for our eternal reft- Matth. xxviii. i, etc. 2. Becaufe Chrift did appear to his difciples upon that day more efpecially, John xx. 19,26. 3. Becaufe, as it is obferved generally, the holy Ghoft, as that day did fall upon the apoftles, being met together in one place, Afts ii. I. 4. Becaufe on that fame day the apoftles ordinarily difpenfed the word, •facraments, and other ordinances, A6ls XX. 7. I Cor. xvi. I, 2. 5. Becaufe fuch things as are named the Lord's in fcripture, are ever of the Lord's inftitution ; as. The word of the Lord, i Tim. vi. 3. The cup xi. 27. The flipper of 30. and fo The Lord's 6. Becaufe God doth feem to honour the firfl day of the week above any other day, as appears by his great works done upon that day ; viz. In ihe creation he made that day the Eri\ fruits of lime; and in it he created the higheft heavens, the place of the eternal fabbath ; and in it he brought forth the light of the world; anfwerable to which is the day of Chrift's refurreftion, wherein the fun of righteoufnefs, the true light of the world rofe up, and became the firft-fruits of them that fleep, and by virtue thtrcof will bring all his faints into eternal fcft, Gen. i. i, etc. compared with Mai,

iv. 2. John i. Q, etc.

9. I Cor. XV. 20. Heb.

IV.

cfthe Lord, 1 Cor. the Lord, I Cor. xi. day, Revel, i. 10.

§.5. Whether may not Chrifiians lawfully Jing David's, or Mofes' Pfalms, and how may it appear ?

1. Anfwered affirmatively ; Ephef. v. 19. where, under thofe three heads of Pfalms, and Hymns, and Spiritual Songs, David's pfalms are contained.

2. This is proved by precepts, patterns and reafons. i. By precepts, Eph. v. 19. Col. iii. 16. James v. 13. 2. By patterns : I. Of Chrift himfelfand his apoftles, Mar, xxvi. 30. 2. Of Paul and Silas, A6>s xvi. 25. 3. Of the churcjj, Rev. xv. 3. By reafons, as ;

I. Becaufe the people of God have ufed the very fame words of David's pfalms in finging, 2 Chron. xv. i 3. compared with Pfalm cxxxvi. and Ezra iii. 11. compared with Pfalm cxviii, and R-ev. xv. 4. compared with Plalm Ixxxvi. 9. and Exodus XV. 2. compared with Pfalm cxviii, 14. 2. Becaufe Paul directing to fing pfalms,gives the very fame word or title as David gives in his pfalms, James V. 13. compared with Pfalm xcv. 2. 3. Becaufe David's pfalms were indited by the Spirit of God, as well as any others thatconfeifedly may befung, 2 Sam. xxiii. 2-

§. 6. Whether admitting of, or joining with fcandalous Perfons in the Sacra-ment of the Lord's Supper, and not endeavouring to keep them back, whiles fuch, be not fin in the JJmitters and Joiners ? And how may it appear?

1. Anfwered affirmatively, That it is fin, I. In the admitters, Matth. vii. 6. 2. In the joiners, i Cor. v. 11. 2 Thelf. iii. 6.

2. This appears to be fin, I. In the admitters, by thefe grounds, r. Becaufe it is againft the command of keeping unclean perfons from fuch like holy thing, l^umb, ix. <5, 7. 2 Chron. xxiii. 19- 2.

Becaufe

CHRISTIAN SOCIETT,

293

Becaufe Chrift caft out the man that came \vithout his wedding-garment, Matth. xxii. II. 3. Becaufe this was the practice of the apoftles, i Cor. v. 3, etc i Tim-i. 20.

II. In the joiners, by thefe grounds, I. Becaufe they are forbidden exprefly to

join withfuch, 2 Thef. iii. 14. 2. Becaufe fcandaious perfons ought to be cenfured, and fo to be elleemed of the Joiners, as heathens and publicans, Marth. xviii. i 7.

III. In both admitters and joiners, by thefe grounds, i. Becaufe God hath forbidden us to eat with fuch, i Cor. v. 11. 2 Their, iii, 6. 2. Becaufe by this means their fins would become ours, i Cor. v. 6, 7. Gal. V. 9, 6'cr. 3. Becaufe the ordinance of the Lord's fupper is defiled thereby ; which is not to be underftood fimply in itfelf, but in foine fort, i. e. to them who are fcandalous, and to them who join with fuch as they know to be fcandalous : And this appears, i. In that the temple, which had a facramental fignificati-on of Chrift, was polluted by the coming of profane perfons into it, Ezek. xxiii. 38, 39. 2. In that the facrifices of old were defiled by profane perfons, Hag. ii. 11, etc. 3. In that the profane are as fwine which trample the pearls under their feet, Mar. vii. 6. See thefe proofs enlarged in Gelaf-pie's Aaron's Rod blofibming, book 3d. chapter 15.

§. 7. In fuch a cafe, -what is the duty of Admitters and Joiners, to keep thcm-felves blamelefs, and the ordinance un-defiled ?

1. It is the duty of admitters, I. To eye and obferve the flock over which God hath given them charge, Ads XX. 17,28. 2. If any be obferved, or brought jn as offenders, it is their duty, I. Toadmoniili them once or twice, Tit. iii. 10. 2 Thelf. iii. 15. 2. If that prevail not, to fufpend them, 1 Cor. v. 11. 2. Their, iii. 6, 14, etc, 3. If ihat prevail

not, then to excommunicate them by the lefler excommunication, Matth. xviii. 17. I Cor. V. 4, 5. 2 Cor. ii, 6. 4. If that prevail not, then (in fome cafes) to excommunicate them by the greater excommunication, I Cor. xvi. 22^ Gal. i. 8, 9. \ John V. 16. This is only when a man is vifibly irrecoverable, or hath committed the fin againll the holy Ghoft ; the cafe of Julian the apoftate, whom the church would not pray for, but prayed againfl.

II. It is the duty of joiners, i. To eye and obferve one another's converfation, fo much as they may, Heb. x. 24. and iii. 12, etc.

2. If upon obfervation they find any faulty, then, i. The fcandal being private, it is the joiners duty, I. To admonish privately betwixt him and the offender alone, Matth. xviii. i^. 2. If that be not effeftual, then to take one or two more witli him, Matth. xviii, 16. 3. If that be not effectual, then to tell it to the churcb,^ Matth. xviii. 17. 4. If the church be corrupt, and ncgle<5l its duty, he is then to mourn for it, 1 Cor. v. 2.

2, The fcandal being publick, it is the joiners duty immediately to bring it to the church, i. Cor. v. i. 2 ThefT. iii. 14,

IT was the defire of fome precious men,. That I fhould revife this queftion about joining with the wicked in the fupper of the Lord. For my own part, I am fully fatisfied, that the mind of God is clearly-delivered in it; and yet left: any may think that I am fingular in this, I have lately con-fulted V ith thofe divines, to whom high^ if not highefl refpe6t is given in the con-troverfies of this nature ; viz. Mr. Rutherford, and Mr. Gelafpie, to whom I may join the late aflembly of divines convecn-ed at Weftminfter ; and if you would know their opinions, confult but the ai> thors, as I have cited them, where you may find them at large.

ThequdUon is, Whether admitting of»

or joining with fcandalons perfons in the facrament of the Lord's fupper, and not endeavouring to keep them back, whiieft fuch, be fin in theadmitters and joiners ? And how may it appear ?

It is anfwcred affirmatively.: i. That it is fin.

I. In the admitters, Matrh. vii. 6. See Rutherford's divine Hght of Church government, page 254. and fee Gelafpie's Aaron's Rod bloflbming, page 548, 549, etc.

II. In the joiners, 1 Cor. v. 11. 2 ThefT. iii. 6. See Rutherford's Divine Right of Church Go^rnment, page 238, 240, 250, 268, 256, 357. and fee Gelafpie's Aaron's Rod blofTomiAg, page 424, ac.

I. This appears to be fin ; i. In the admitters, by thefe grounds: (i.) Becaufe of the command to keep unclean perfons from holy things, Numb. v. 2. ix 6, 7. 2 ChrOn. xxiii. 19. See Rutherford's Divine Right of Church Government, page 241, 242. See Gelafpie's Aaron's Rod bloflbming, p. 96. (2.) Becaufe of Chrift's

"cafiing out the man that came without his wedding-gartnent, Matth. xxii. 11. See Gelafpie's Aaron's Rod bloflx>ming, p. 510. (3.) Becaufe of the pradice of the apoftles, who cafl: out the fcandalous from the Lord's fupper, i Cor. v. 3, etc. fee Ruth. Divine Right of Church Government, page 238, 240, 268, 346. Gelafpie's Aaron's Rod blofi^oming, page 239. and for, I Tim. i. 20. fee Ruth. Divine Right of Church Government, page 354, 355. Gelafpie's Aaron's Rod bloflbming, page 189.

II. In the joiners, bj' thefe grounds: I. Becaufe they are forbidden exprcfly to join with fuch, 2 ThefT. iii. 14. Ruth. p. 250, 360. Gelafp. p. 281, 282. (2.) Becaufe fcandalous perfons oupht to be cen-fured, and fo to be efleemed of the joiners as heathens and publicans, Matth. xviii. ly. Ruth. p. 303, 306, 223, 233. Gelaf-pic, p. 295, 296, 351, 361, 364.

III. In both admitters and joiners, by

N SOCIETT,

thefe grounds; (r.) Becaufe God hath forbidden us to cat with fuch, i Cor. v. 11. 2 Thefl". iii. 6. Ruth. p. 238. 240, 250, 268, 3.56, 357. Gelafp. p. 424, 427. 428, 429. (2.) Becaufe by joining with fuch in the Lord's fupper, their fin would become ours, I Cor. vi. 7. Gal. v. 9^ 10. Ruth. p. 238, 239, 240, 339, 345, 349, 373. Gel. p. 116, 117, 286. (3.) Becaufe the ordinances of the Lord's fupper is defiled thereby, which we underfland not fimply in it-fclf, but in fome fort; /. e. It is defiled to them who are fcandalous, and to them w ho join with fuch whom they know to be fcandalous : and this appears ;

1. In that the temple, which had A facra-mental fignification of Chrift, was polluted by the coming of profane perfons into it, lizck. xxiii 38, 39, Ruth. p. 452, 453, Gelafpie, p. 546, 547.

2. In that the I'acrifices of old were defiled by profane perfons, Haggai ii. 11, 6c. Ruth. p. 272. Gelafpie, p. 547.

3. In that the profane are as fwine which trample the pearls under their feet, Matth. vii. 6. Rutherford, p. 254, 255, 638. Gelafpie, 548, 549. It is confeffed that the word is a pearl, and yet the profane may hear the word, and inltead of defiling it, (if the Lord fee good) be converted by ir, Ifaiah ii. 3, 4- xi. 4, s,(^> 7- but the Lord's fupper is fuch a pearl as they can make no ufeof it,but pollute it to their own deftruc-tidn ; no more than dogs and fwine can make ufe of pearls to feed, but only to trample on them : the Lord's fuppei is fuch a thing as is ordained only for thofe who have faving grace, and not for dogs.

I hope thefe two witneffes (if they be thoroughly peruftd) will fatisfy the fcru-pulous : but befides thofe two .worthy pillars, ovu- ownaflbmbly of divines affirms t^his truth, who groundiDg the fufpenfion of fcandalous finneis from the facrament, though not yet cafl out of the church, they gnve in thefe proofs: i. 'Becaufe the ordinance itfelf mult not be profaned.'

2. *Be-

BEARING

2. ' Becaufe we are charged to withdraw from thofe that walk diforderly.' 3. * Becaufe of the great fin and danger, both to him that comes unworthily, and alfo to the whole church.' The Scriptures from which" the afTembly did prove all this, were Matth. vii. 6. 2 The/T. iii. 6, 14, 15. i Cor. xi. 27. to the end; compared with Judc, verfc 23.1 Tim. v. 22. fee Gelafpie's Aaron's Rod blolToming, page 339. I have

the WORD. 2^s

no more to fay, but the Lord lead us into all truth, and give us grace to walk humbly and obediently to every truth revealed: j^ndas many as be per fed, let them be thus minded: and if any be other-wife mindedt God foall reveal it in his due time : Ne-verthtUfs, -whereto -we have already 'at' tained, let us -walk by the fame rule, let us mind the fame things, Phil. iii. 15, etc.

CHAP. XII.

Of the Hearing of the Word.

S E C T. I.

Of the neceffity of preparation to the hearing of the -word. Itherto of duties in reference to our fplritual ethicks and oeconomicks : now follow our divine Politicks ; viz : fuch Duties as have reference to publick or church aflemblies : and they are either. Hearing the iu ord preached, or receiving the facraments.

I. For our right, holy and confcionable ^ importment, in and about the Hearing of the -word, we muft look to our preparation before we hear, our carriage in hearing, and our behaviour afterwards.

I. For preparation, it is of fuch neceflity, that the want and neglefl of it, is the caufe that the word to many becomes the favour of death unto death; and to fome profef-fors, even of good hearts and afFe(fi:ions, but a dead letter, without any life or power in it. Is it not a general complaint of the bcft Chriflians, that they are ordinarily pofTcired with much deadnefs of heart, and dulnefs of fpirit at thefe holy exercifes ? alas, their zeal and fervency, which fhould be quickened and inflamed at every fermon, is dull and benumbed with fenfelefnefs and fatiety ; they do not tremble at divine comminations, and denouncements of God's judgments againft fin ; ihey are not

fo refreflied with the gracious promifes of life and falvation as they ought to be ;, they do not enjoy and reap the thoufandth part of that delight, comfort and benefit, as they well might, by the minifiry of the word; they do not with that chearful-nefs receive, with that fweetnefs tafie or relifh, with that life and vigour digeA the food of life ; they do not fo clearly fee and difcern the infinite beauty of the fa-cred majelly reprefented unto them, or that glorious grace fjiining unto us in the face of Chrill Jefus; their hand of faith doth not with that feeling and faftnefs lay hold upon and clafp about the rich trea-fures revealed in the gofpel; and why ? becaufe their hearts are not purged and prepared for hearing. This duty then is of great neceffity, and fpeclal ufe for all thofe which look for benefit or bieffing by the preaching of the word : Take heed how ye hear, faith Chrift, Luke viii. 18. and. Take heed to thy foot, faith the preacher, -when thou goefl to the houfe of Cod, and be more ready to hear, than to offer the facrifice cffools : for they confider not that they do evil, Eccl. v. i.

But underftand we aright: God would not have us make an idol of preparation, as if therefore 'God draws nigh to us, becaufe we are prepared j no, no; though

preparation in ordinary courfe is a means 10 find God, 5'et doth Gpd fometimes hide himfelf when his people are prepared ; lie would .have us know, that if he be found of us at all, it is of mere mercy; he is not bound in jufltce (fetting alide his promife) to reward this preparation ; 'tis but our duty, and he can efpy in it matter enough of difpleafure, but ordinarily the godly find God according to their preparation : and hereto the current of the Scripture bears witnefs, They that feek the Lord /halt praife him : open your gates, and the king of glory^Jhall come in. If any vian open to me, 1 'will come in to him. If thou prepare thine heart, and ftretch cut thy hands towards him, then /halt thou lift up thy face "without fpQt'. Pfalm xxii. 26. and xxiv. 7. Rev. iii. 20. Job xi.

§. 2. OJ the manner of preparation to hear the -word.

THE manner of this preparation con-fifts in thefe particulars: (i.) In prayer. (2) In meditation. (3.) In examination. (4.) In purging or cleanfing our hearts. (5.) In a right difpofition of our ^ hearts.

I. In Prayer : If thou crie/} after knoiv ledge, and lifte/l up thy voice for under-fiayiding ; then (halt thou under [land the fear of the Lord, and find out the knowledge of God, Prov. ii. 3, 5. Chrift bids us pray for our daily bread, and a blefling upon it; much more fhould we pray for a blclTing upon our fpiritual food, tor man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord, doth man live, Deu. viii. 3. Mat. iv. 4. Now the particulars we are to pray for, are thefe:

• I. For the minifter, that God would 0-pen unto him a door of utterance, to /'peak the my J} erics of Chr if} : and that he may make it manife/i as he ought to /peak :

* Dircfthim, Lord ((hould every foul fay)

R EAR. ING the WO R D.

that he may fpeak fitly to me, fomewhat for my underftanding, fomewhat for my atieflions, fomewhat to help me againd fuch or fuch a temptation, Col. iv. 3, 4.' (2.) For the congregation, * that Chrift may ride with triumph in the midft of them, that fome may be converted, others may be confirmed and ftri.ngthened in their mod holy faith.' (3.; For ourielves, 'that through God's afTiliance we may hear profitably, and be bleffed in the hearing ;' that God would help us in our preparation, meditation, examination, in the purging of our hearts, and putting them into a right difpofition and frame: Open thou mine eyes, faid David, that I may fee the wonder/ul things contained in thy taw, Pf. cxix. 18.

2. In Meditation : I thought onmyways^ faid David, and turned my feet unto thy ie/iimonies, Pfal. cxix. 59. he firft looked over his ways, before he would fet his feet into God's ways. Now the matter of our meditation, is, i. * Who we are, to hear God's word : alas, poor handfuls of duft and aflies, bafe and vile; thus Abraham and Job in their converfes with God con-fefs : and this confideration will ftir up our humility and repentance in us. 2. Into whofe prcfence we come: is it not into the prefence of an high, and holy, and powerful God ? Is it not the Lord, a per-fon both of greateft place, and lupreme authority ? This confideration will fv-r-ther our reverence and refpefl of God. AVhen Job's eyes did fee God, he abhorred him/elf in du/i and a/lies, Job xli. 16. 3. By whofe adlltancc we come ; we have no ftrength of our own to do any good, nor is there any thing in us, that can procure favour and acceptance with God ; we mud therefore by faith depend upon Chrilt for aflifiance and acceptance : this conlidera-tion will liir up oui humility and faith. 4. With what affcifiious we come; if we come to purpofe, \vc mult come '.\ ith inward I'piritual aiiedions, with wiiiingnefs,

chear-

HEARING the WORD,

chearfulnefs, reverence, repentance, love, humility and faith. 5. To what end we

come; whether it be to God's glory, and our own foul's good.'

3. In Examination, let usfearch and try our ways : commune ivitb your own hearts. Lam. iii. 40. and then offer to Cod the facrifice of righteoufnefs, Pfalm iv. 4, 5. Now the matter of examination is, i. The general frame and temper of our hearts, whether they be in a better or worfe temper than formerly. 2. The fpecial occafi-ons, for which our fouls at fuch or fuch a time defire to meet God : It is the complaint of fome, I am weak in knowledge ; of others, I want fuch and fuch graces; of others, I am like to encounter fuch and fuch temptations; of all thefe we are to examine ourfelves, that we may accordingly receive fupply. 3, Our fins, that w& may have them flain by the fword of the Spirit in the miniftry of the word. 4. Our graces, that we may have them Hrength-ened and nourifhed by the fpiritual food of our fouls. But the handling of thefe at large, I fliall leave to the Receiving of the Lord's Supper.

4. In the purging or cleanfing of our hearts^ i. From fin ; Lay apart allfilthinefs and fuperfluity of naughtinefs, and receive •with meeknefs the ingrafted word, xvhich is able to fave your fouls. Jam. i. 21. with which agrees that parallel place. Wherefore putting away all malice, as new-born babes defire the fincere milk of the word, i Pet. ii. I, 2. As it is with the body, when the ftomach is foul and clogged with bad humours, we (hould firft purge it, before we feed it, otherwife whatfoever we eat, will but nourifh and incrcafe the corrupt humours; fo when the foul is fluffed or clogged with fin, whatfoever is heard in the miniftry of thcMord, will but be abufed by it, and wrcfled to the deftru(ftion of it. 2. From worldly cares and thoughts, which may draw away the heart: The cares of the worldf faith Ghrift:, do choak the feed of

aq

297

the word. Mat. xiii. 22. When Abraham went up to the mount to facrifice, he left his fervants in the valley; and when we go up to the mount where God appears, we fliould leave all our fervile affe^ions, and worldly thoughts in the valley; or if any enter, weftiould do by them as Abraham did by the birds that would have eaten up his facrifice, chafe them away. It is faid, that in the temple, tho' there was much flefh for facrifice, yet there was not one flie appeared ftirring : O that it might be fo with us, that not one thought might arife upon our heart, unfuitable to the place or work at hand : but this is the mi-fery, we have not fpiritual hearts in temporal employments, and therefore we have carnal hearts in fpiritual employments, the lefs of the fabbath in the week, the more of the week we find in the fabbath.

5. In a right difpofition of our hearts i ■\Ve muft have hearts feafoned, (i.) With Sofrnefs, for if the heart be not foft, and flexible, the power of the word will not make any print or deep impreflion upon it;, all holy admonitions, reproofs and inftruc-tions will be but as arrows fliot againft a flone wall. (2.) "With Humility. For them that be meek will he guide in judgment, and teach the humble his way, Pi', xxv.p. The proud heart is fo fwelled with the wind of vanity and vain-glory, of felf-love and o-ver-weening conceit, that there is left no room in it for the precious treafures of fa-ving grace to enter. (3.) With Honefty ; for honefl hearts are the profitable and faithful hearers, Luke viii. 15. refembled by the good ground ; hearts that have no manner of purpofe to live and continue in any one known fin ; hearts ready and rt-folved to ferve and pleafe God in all the ways of his commandments, and that fin-cerely and continually. (4.) With Faith ; for this makes the word fink and foak into the foul with power and profit: the old Jews heard the word, but it profited them not, becaufe it was not mixed with faith

HEARING the WORD.

in them that heard it, Meb. iv. 2. Faith animates and inrpites the promifes of the gofpel with fuch a fovereign fweetnefs, that they are able to raife ns from the depth of fears, yea to put us into a paradife of fpi-ritual pleafures, and polfcfTion of heaven, ds it viere already. (5.) With Teachable-nefs : Sacrifice and burnt-offerings thou ivouUjJnotS-iWrt David, hut wine ears hajl thou prepared, Pfalm xl. 6. qd. * Thou haft boared new ears in my heart, that I can now reverently attend unto, rightly conceive, and witli*an holy greedincfs de-'vour, as it were, the myfleries of grace.'

6. With opennefs or rcadinefs to receive 'every truth that God (hall teach us : It is faid of the Bcreans, That they received the word with all readinefs of mind, A(fls xvii. II. When there is fuch an holy (lif-pofition in us as to receive both in judgment and praiTtice whatfoever God fliall reveal to us out of his holy word, this is a precious difpofition.

Thus much of Preparation, before we hear: ' What follows, but that we open our hearts and hands ? Surely the windows of heaven will be fet' wide open, that all manner of fplritual comforts, all the blef-fmgs of peace and happinefs, may in abundance be fhowered down upon us; the rich trcafury of everlafUng glory and immortality fliali be now unlocked to us, and we may delight ourftlvcs amidfl thcfe heavenly pearls, and golden pleafures, joys that no heart can comprehend, but that which is weaned from all worldly pleafures, and fet apart, and fandified for all holy fervices and bufinefs of heaven.'

§. 3. The duties of the Soul in hearing the iTord.

OUR duties in hearing, confift in thefe particulars; I. That we fet ourfclves in God's pre-fence whiles we srr hearing the word, and that we conlidor ir is God we have to deal withal in this bullnefs, and not man, and

that it is God's word, and not man's: Tins was the great commendation of the ThefTalor/ians, chap. ii. 13, That they received the word as the word of God; and it is the exprefs faying of our Saviour, Lukex. 16, He that htarethyou, heareth me : The Lord himfclf is prelcnt in a fpe-cial manner, wheie his word is preached ; Surely the Lord is in that place, as Jacob faid of Bethel, Gen. xxviii. 16. Now this apprehenHon of God's prefence in the af-femblies of his people, will preferve our hearts from roving and wandring thoughts: J hate vain thoughts, but thy law do 1 love^ Pfalm cxix. 113, yea, it will keep us in that awful and reverent difpofition that is meet for the majefly of heaven.

2. That we diligently attend to that we hear ; thus all the people were very atten-tive to hear Chrijt, Luke xix. 48. or as it is in the original. They hanged upon him to hear him: tliey io carried themlelves, as if their ears and minds had been tied to his very tongue : Look, as a prifoner will hearken to the fentence of a prince, every word he fpeaks being life or death ; or as the lervants of Beuhadad, when they were in their enemies power, obferved diligently if any word of comfort would come from the king of Ifrael, and they did haliily catch at it ; fo (hould we with all diligence and attention hearken to the good word of God.

3. That we labour to underfland M'bat we hear ; to this purpofe, Chriji called to the multitude and faid, Hear and under/land, Mat. xv. 10. Now the me^ns to underfland the word are thefe, 1. ' Come to the word with a willing mind to learn ;' though the eu.iuch underflood not what he read, yet becaufe he had a mind to learn, the Lord provided for him, and we know what a comfortable fuccefs Philip's fermon had with him : Men love to teach willing (cholars, fo doth God when we come viih willing and ready minds to be taught of him. 2. Be well ac-

Quainf.

HEARING

quainted with the grounds and principles of Chriftianity ; it is the want of this that makes men dull in underftandinir; they that are not firft well nourlfhed with milk, will not be fit to receive and diged ftronger meat; if the foundation be not well laid, it is in vain to build. 3. Walk according to the light revealed ; a good underftanding have all they that do his commandmcfits, Pfalm cxi. 10. If we employ well the little knowledge we have, there is a proniife to give us more.

4. That we hear the word with all fpiritual fubjefbion.as that word which hath power to command the foul and confcience : God to thispurpofe looks into a congregation, to fee what hearts will yield ro his word ; the Spirit of God hovers over the congregation, and here it waits and there it expe^ls.

the WORD. 299

6. That in hearincr, we look to our af-fc£lions, that they be rightly exercifcd : Thus Jofiah his heart is faid to melt at the reading of the law, 2 Chron. xxxiv. 27. Thus the Jews at Peter's ferraon were pricked in their hearts, and faid. Men and brethreuyivhat (hall ive do ? Afls ii. 37. Thus the hearts of the two difciples that went to EmmaviS,burned -within them,when ChriJ} opened to them ihejcriptures, Luke xxiv. 32. Now the means to flir up thefe afFefftions, are, i. A belief of the word, as that which is undoubtedly true ; God cannot lie, Titus i, 2. Aor will he change his mind. Numb, xxiii. 19. 2. A love to the word, for its purity, perfeiflion, ufe-fulnefs, and wonderful benefits to us. 3, An appropriation of the word unto our-felves; for that which afFeifts us, is that

to this man it comes, and knocks at the *v/hich moft nearly concerns us; without

door of his heart, to that man, and the o thcr man it goes, faying. Open your hearts, you everlafiing doors, that the king of glory mUy come in : Surely novv^ fhould we fay, ' thefe are God's teilimonies, this is the word the rainilter of God fpeaks to me in God's ftead, I muf\ give account of it, and therefore I will fubmit myfelf to it.'

5 That we hear the v/ord, with application of it to our own hearts and lives; Hear this, and know it for thyfelf, Job v. 27. So did Chrifl's difciples when our Sa-X'iour told them, that one of them (hould betray him. They were exceeding forrow-ful, and began every one of them to Jay, Lord, is it IP Matth. xxvi. 21,22. As no plaifter can do the patient any good, un-lefs it be applied ; and as no meat is able to do us good, unlefs it be eaten and digeft-ed, no more can the word preached profit lis unlefs it be mixed with faith, one principal work whereof is to apply thofe things that are delivered in the word, and thisis the meaning of the prophet. Hearken diligently unto me, and eat ye that which is good, Ifaiah Iv. 2.

aqi

this means of quickening our hearts, they remain dead and fenfelefs, and the word becomes utterly unprofitable. 4. A con-flderation of the nature of the word, whichever requires and calls for fuitable hearts and afie<^fions ; it is a pure word, Pfalm cxix. 140. and therefore we mufl cleanfe and purify our hearts for the receiving oF ir, it is fpiritual and heavenly, Rom. vii, 14. and therefore we mufl labour for fpiritual and heavenly minds to enter^ain it. Jam. iii. 17. It is a word of power and authority, the very voice of Chriff, and therefore our hearts mult fubmit and floop to receive it with meeknejs and trembling of heart, Jam. i. 21. It is a furewcrd, 2 Ytt. \. 19. A faithful word. Thus \. g. A vi-fijH that will not lie, Ifaiah Ixvi. 2. Hebv ii. 3. and therefore we muft embrace it with faithful and believing hearts, without which the word cannot profit us at all, Heb. iv, 2.

7. That above all other affccflions, we make fure to delight in the word : It is faid of Chrjfl's hearers, that they heard him gladly, Mark xn. 37. and it is noted for an efpecial iign. of grace, to hear the

word

word with delight; / rejoiced at thy word (faid David) as one that findeth grtat Ipo'th, Pfalm cxix. 162.

^ej}- I. But whether may not unre-generate men have a delight in God's ordinances ?

J}ipiu. I anfwer, i. Mofl: of them have no delight at all in God's ordinances: To •whom Jlmll I/peak, and give warning, that they may hear ? behold^ their ear is wi-circumcifedy and they cannot hearken : behold, the word of the Lord is to them a reproach, they have no delight in it, Jer. vi. 10. and if tiiis b^our cafe, if we can hear fweet gofpel-preaching, the free offer of Jefus Chrilt, with all his glories and excellencies, to poor finners, to vile, loft, undone fouls, and are no whit taken therewith ; wo to our fouls, can we fleep away fuch a fermon ? can we (light or negleft fuch gofpel offers ? nay,do we attend them toldly ? have we no heart-riflngs ? no ftirrings and workings ? no longings and defires ? and thus we pafs fermon after fermon, and fabbath after fabbath ? O then, we are wholly dead unto the life of grace, Jefus Chrilt as yet hath not given us his true light, no work of converfion doth at all appear in us : The end which Jefus Chrifl: had in fending out preachers, was todifcover his love to poor periling finners, that fo they might be affe«ftcd with him, and long after him,and if we have no fuch relilfi, our condition is fad.

2. Some unregenerate men may have fome delight in the word : They feek me daily, faid God, and delight to know my ways, as a nation that did righteoufnefs and forfook not the ordinances of their God; they ask of me the ordinances of jujHce, they take delight in approaching to Cod, Ifaiiih Iviii. 2. The fecondground received the word with j-^y, Matth. xiii. 20, and Herod heard John Bapti/t gladly, Mark vi. 20. Ungodly men may delight in God's word, as in thefe cafes ;

I. When the ordinances are a lead-

the IVORD.

ing way unto fome end that fuits with corrupt nature : Thus Jehufliewed abundance of zeal in deflroying the houfe of Ahab, and the idolatry of Baal, that thereby he might efiablifh the kingdom to his pofleriiy, and get himfelf a great name ; Come with me, and fee my zeal for the Lord, 2 Kings x. 16. He was fo full of vain-glory, that he could not hold in, but was forced to burfl out.

2. When the manner of difpenfation of the ordinances doth fuit with their difpo-fition : An underflanding judicious man may love preaching that isjudicious and un-derftanding; a man of meeknefs may deliglit in a fermon of peace, peace; a temperate man may like a fermon that is tartand bitter againfi: drunkennefs, uncleannefs; the liberal man may delight in fevere preaching againll covetoufnefs ; as a man muli-cally alicdted, may delight in flnging of pCalms, becaufe thefe things fuit with their difpofitions : The gifts of minifters may have an affefling pleafingnefs ; they may exprefs their mindsin fuch fit terms, or fo pathetically, or they may have fuch a grace in utterance, asmay afledt: Lo, thou art unto them as a very lovely Jong, of one that hath a pleafant voice, and can play well on an inftrumcnt; for they hear thy words, but do them not, Ezek. xxxiii.3a.

3. When there is a common work of the Spirit of God upon them for a time ; They may talh of the heavenly gift, and be made partakers of the holy Ghoft .• thty may tafle the good word of God, and the pow.rs of the world to come, and yet fall away, Heb, vi. 4, 5. But this work is rather a work upon them, than in them, a forced work, not natural, rather a flaili, than a fire of afledion ; the affedtioiis are lifted up, they cannot be altered and changed, a(5ted only by an, outward principle ; the experience that the Spirit hath forcibly and powerfully wrought on them, not by an oucwaid and inward principle alfo, both by the Spirit of God,and fuitablenefs

of

HEARING the WO RD.

ofaffe£Vion to that which is good ; It was otherwife with David, / delight to do thy ivill, 0 God: yea, thy law is within my hearty Plalm xl. 8. and otherwife with Paul, Rom. vii.22. I delight in the law of Cod after the inner man ; Till the law of God be within us, we cannot from within taltethe fweetnefs of God's ordinances: in true and foltd delight, there muft be a fuitablenefs betwixt the heart and the ordinances; therefore faith the wife man, It is joy to the juft to do judgment^ Prov. xxi. 15. Thejuftice that isin him, is fuit-able to the judgment to be done by him, and this makes the joy. Hence it follows, that fo much grace, lb much delight : were we more holy, fpiritual, heavenly, as the ordinances are, we fhoiild be more affected therewith. Thus it is not with the wicked, they have no fuch delight.

^tefl. 2. Why is the word fo brim full of comfort to the dear faints of God.'

Anfw. Becaufe in the word they have communion withGod.who is the God of all confolation; and with theSpiritofGod,who is called the Comforter : Now as a man thatwalksamongft perfumes, mud needs fmell of the perfume; fo they that converfe with the God ofall joy muft needs be filled withall joy; and therefore David calls God his exceeding joy, Pfa.xliii. 4. Thefaintsgo to the word, as one that goes to hear news of a friend, they look upon the ordinances, as that whereby they have to do with God, and therefore it is precious and fweet to them. No wonder ; can a man who is cold come to the fire and not be warmed ? Can he that is in the dark come into the open air and not be enlightened ? God is the fpring of all comfort, and therefore fure their hearts mull needs be comforted that meet with God in the ordinances; on the contrary, if they meet not with God, if they mifs of their communion with the Lord Jefus Chriit, then is comfort afar off: But we muft argue againll a general truth, from a particular temptation. The

30t

pofition will fland, that God's word is brim-full of comfort to God's people, the* every experiment comes not up to it.

§. 4. The Duties required after Hearing.

THe duties required after hearing the word, are thefe ;

1. That we carefully remember, and keep that which we have heard ; Prov. iv. 21. My fony let thine heart retain my wordSy keep them in the midf} of thine heart. As a man that hath a jewel will be careful to lock it up in his fafeft cheft, fo fhould we keep the word in our hearts, in the midft of our hearts. Many hear the word deflroully, bur, as we fay, it goes in at one ear, and out at the other ; it flays not for any after-ufe, but a little prefent admiration : Others hear, and the word fmites them a little on their confciences, and wounds them, and one would think fome good thing would be wrought on them, but they go away, and the motion dies, like unto mettals which are foft and pliable whilft they are in the fire, but fhortly after they become harder than before. Take eaniefl heed to the things which we have heard, lefi at any time we fhould let them flip ,- or, let them run out as a leaking vefjel, for fo the original bears it, Heb. ii. i.

2. That we meditate and ferioufly think of what we have heard; meditate upon thefe things (faid Paul to Timothy, chap, iv. ^S-) Z^"^^ thyfelf wholly to them, that thy profiting may appear to all : Thus Mary pondered the words of the angel in her heartt Luke ii. 19. and David meditated all the day en God's law, Pfalm cxix. 97. Meditation is as the bellows of the foul that doth kindle and inflame holy affections: Meditation is of a feparating and fettling nature, it feparates heavenly thoughts from earthly, for it often goes over with thoughts, and at laft fettles the heai t on fuch thoughts as thefe ; ' O this is the word of God, this is the law, the proclamation

H EARING

mation of the great king, whereby I muft be judged : This may be ihe laft fermon that ever I (hall hear whiles I live, fuch a gale of God's Spirit may never be offered to me again ; I will be wife therefore, and give way to the Spirit of God, I will not beat it back again, but yield to the blcfied motions of the Spirit that this day have been made.'

3. That we repeat what we have heard, and confer of it, and examine the fcrip-tures about the truth of it; My tongue (faith David, Pfa. cxix. \y2.)Jhall fpeak of thy word, for all thy commandmenti are righle-jufncfi ; andT«« (l^all lay up thefe miy words in your hearts (faith God,) and youJl}all teach thtm your children,/peaking 'of them when thou fittcft in thy houfe, Deut. xi. 18. This is it for which the noble Bereans are commended to us. They fearched the fcriplures daily, concerning the things that were delivered by Paul, Ads xvii. 11, &c. A man that comes into a pleafant garden will not content himfelf with the prefent fcent only, but will carry fom'e of the flowers away with him : So after we have been in the garden of fpices, and have felt the favour of ChrLil's ointments in church aflemblieSjlct us take fome of the flowers away with us and fmell of r them again and again. Repeatiiig, conferring, examining the word, is, as the pounding of fpices that will make them imell more.

the WORD,

4. That we put in pra<flice whatfoever we hear ; Be ye doers of the word, and not hearers only, deceiving your own fouls. James i. 22. we mull do it, we mufl bring it nearer to us, that it may be an in^sraf-ted word in our underflanding and affections, that it may be written in our fouls, and in the tables of our hearts, that it may be incorporated and naturalized into our inward man, that fo we m.iy fpeak and think, and do nothing but that which is divine ; and in fo doing, obfcrve we this frame of fpirit, to be quick and fpeedy a-bout it ; / made ha fie and prole figed not the time, to keep thy comtnandnitnts, Pfa. cxix. 60. This fpeedy, this immediate putting of the word into pradVice, is of much advantage to the hearer ; the aflcc^iions of the heart are then lively and quick, which, with delays, die and decay fud-denly.

5. That (when the word is heard, and we are returned home) we pray again for a blelhng on that we have heard, and as our memories will bear, let us turn the word into prayer, efpecially the he;ids or principal parts of it: Prayer mufl be the Alpha and Omega, the beginning and ending of this fpiritual duty ; we mufl pray in preparation, and pray in conclullon, and prjy always. And thus much concerning our duties before, in, and after the hearing of the -word, Luke xxi. 36.

CHAP. XIII. SECT. I. Of the Two Sacraments of the New Teftament,

THE next duty of a Chriflian, as it of our initiation or invefling into the glo-

hath reference only to the publick, riousftate ofChriflianity; The Lord's Sup-

or church affemblies, is, ' a right receiving per is the facramcnt of our continuance in

of the facraments,' which are two, Baptifm Chrirt, of our confirmation in fpiritual life,

and the Lord's fuppcr : baptifm is the fa and the power of grace already planted

cratnent of our incorporation into Ghrifl:, within us: by Baptifm wc are waihed, we

are

The LO RD's SUTTER,

are fanf^ified, we are juftified in the name of the Lord Jefus, and by the Spirit of our God : by the Lord's Supper we grow in fpintual (Irength, we lay better hold by the hand of faith, upon the merits and mercies of Chrift ; we feel more fonndly and fcnflbly the power and virtue of his blood, we fee more clearly, and are more fully and fcdlnpjy afcertained of the forgivenefs of our llns; concerning the former, it is to little piirpofc to giveany direflions, becaufe .infants (who only in our days are baptized) are merely fubje£ls receptive, rot active, and To hr as concerns the parents, in relation to their infants, we have difpatch-ed elfewhere. [See page 263.]! §. 2. Of duties in general, he/ore vjs receive -^ the Lord's /upper.

I SHALL now therefore proceed to the fecond facrament: and for a right receiving of the Lord's /upper, there are duties of neceffity required before, in, and after the facrament.

My meaning is not to fpeak of the habitual difpolJtions, but of the actual difpo-litions of the heart, in reference to which— Before facrament, the duty is /el/exami-vation, i Cor. xi. 28. Let a man examine himfelf, and fo let him eat of this bread, and drink r./this cup. Of this felf-examinati-on, we have fpoken before; but in reference to this facrament we fhall handle it more fully, and fo confider of it, (i.) In its fubje<fV. (2.) In its ohjeft.

1. In the fubjeft-m.atter, or the nature of thisfelf-examination : * Self-examination is a holy work of the foul, whereby it cafts its eye, and refKifis upon itfelf, and looks through itftlf, and tnkes a true fcant-ling and eftimate of its fpiritual cftate;' for inftance, * I find fuch and fuch fins forbidden in the word, fuch and fuch graces required in the word, whereupon comparing my prefent condition with the Icriptures,' I examine, * Am not I guilty of thefe fins ? do I pr^(5\ife thtfc duties? or am I polfeired of thefe graces V The

confcience being thus clofely and fincerely examined, it will return a true anfwer to every queftion, whence it will be eafy to give a true cenfure of our fpiritual eftate or condition.

2. For the obyeft of our examination, it is generally our fins, and our graces.— Of which in order.

§.3. 0/the manner of exa?mning our fins before the Lord's fupper.

FOR the right examining of our fins, obferve we thefe rules :

1. Procure we a double catalogue of our fins, the one before, the other fince our converfion: Let us fearch and try our ways (faith Jeremiah) and then turn again to the Lord, Jer. iii. 40. If we will not, we may be fure God will : Thou inquire^ after mine iniquity (faith Job, ch. x. 6.) and /e arc he/} after my fin,

2. Confefs we our fins: "bring we them out, as they brought the vejfels of the temple, by number and "weight, Ezra viii. 34. Aaron, confefllng for the people, he •was to confefs all the iniquities of the children of Ifrael, and all their tranfgre/fions in all their fins. Lev. xvi. 2 l. As three make all, fo here's three alls to make up a right confeflion ; not only mufV be confe/fed All their iniquities, and all their /ins, but all their tranfgrejfions in all their /ins : q, d. Aaron mult number, and Aaron muft aggravate their fins, by laying out how many tranfgrcflions were wrapped up in their feveral fins.

3. Labour we for grief and forrow of heart for fin, otherwife all is to no pur-pofe : / -will declare my in-quity (iaith David, Pfalm xxxviii. 18.) I-will be forry

/or my /in : his confeflions were dolorous confelfions; he felt fin, and this wrought upon him, as an heavy burden, they are too heavy /or tne, Pfalm xxxviii. 4. there's nothing in the world can make an heart more heavy, than when it feels the weight and heavinefs of fin.

4. Judge we and condemn ourfelves for our fin : this is that duty inftanced in by the apoftle, i Cor. xi. 31. If nue would

judge oUrJelves ive Jhould not be judged: 0 Lord, I am tiot worthy (could the centurion fay) that thou fhoulde^i come under my roof', but, O Lord, I am not worthy (fhould every one of us fay) that I fhoruld come to thy table.

5. Pray for mercy, pardon, and acceptance in, for and through the Lord Jefus Chrift.

§.4. Of examination of the wants of graces, that Jhould be feelingly in us.

FO R the right examining of our graces, obferve we this threefold fearch or fcrutiny of, (r.) The wants, (2.) The truth, {3.) The growth of our graces.

I. That we may rightly examine the wants of our graces, pradife we thefe particulars:

1. Procure we a catalogue of graces, fcich as that is Gal. v. 22, 23. Love, joy, peace, long-fuffcring, gentlentfs, goodne/s, faith, mecknefs, temperance; or fuch as that in 2 Pet. i. 5, 6, 7, 8. Jdd to your faith, virtue ; and to virtue, knowledge ; and to knoivledge, temperance; and to temperance, patience ; and to patience, godlinefs ; and to godlinefs, brotherly kindnefs; and to brotherly kindnefs, charity : if thefe things be in you, and abound, they will make you that you fhall neither be barren nor unfruitful in the knowledge of our Lord Jefus Chrifi.

2. This catalogue procured, fet we the fame before us, and confider which of thefe graces wc have, and which of thefe graces we want; I know it is a queftion, ' Whether all graces are not fo connex'd and chained together, that one of them cannot be fevered from another ? But howfoever we may diltinguilh quantum adhabitum et actum: [with regard to habit and aff] in re-fpedt of habit, we grant they are always connexed and chained together, but not in refpeift of adi or exercife: jddd grace

SUTTER.

to grace, faith the apoftle, q. d. a Chrifli-an at firft doth not exercife all graces; but as a man lives firft the life of a plant, then of fenfe, then of reafon, though all were radically there at firft : fo it is in graces, there are many forms that Chriftians go through, as fcholars at fchool do: the firft form is to teach them their fms and miferies, and fo they go to fchool to the law, and are fet to ftudy it; and then after they have learned that IcITon throughly, they are led up higher, to have iheir faith drawn out, and to be exercifed about free-grace, and about Chrifi, his perfon, and union with him, and about the art and way of drawing virtue from him, and doing all in him : nay after this, though a believer in his con-verfion hath the fubftance of all thefe taught him, yet he goes over them again throughout his whole life ; and fometimes his thoughts dwell more about the emptinefs of his own righteoufncfs, fometimes about that fulnefs that, is in Chrifi, fometimes a-bout the I'piritual llricinefs he ought to walk in ; and this is to add grace unto grace: nay, there may be addition concerning one and the fame grace, as when a man's grace and the fruits thereof grow bigger, and more plentiful, when there are new degrees of the fame, for example, for Faith, when from a man's cafling hiuil'elf upon Chrift, he comes to find fweetnefs in Chriff, and from that grows up to an ajfurance of faith : fo for Prayer, when we find our prayers to grow better; w hen more fpii itual corruptions are put into our confelhons, and ftronger grounds of faith are put into our deprecations, or petitions for pardon; when we have more enlargednefs to thankfulncfs, more zeal to pray for the churches,, when we go to pray with all prayer and fuppli-cation in the Spirit, Eph. vi. 18. So for Obedience, * when we abound more and more in the work of the Lord,' as it is faid of the church of Thyatira, that thtir laj} works were more than their firjl. Rev. ii. J9. when as the boughs are laden, and we

are

The LO RD's

are filled with the fruits of righteoufheCSy Phil. i. 11. This is to add grace unto grace, or one degree of grace unto another. Now if in this fenfe, there be an addition of graces, or an addition of degrees, examine, what is the grace ? or what is the degree of any grace that we want ?

3. Pray we fervently for a fupply of thofe wants in this ordinance : imagine we faw Chrift compafTed with all his privileges, and promifes, and pardons, and mercies, and merits; imagine we heard him fay, * Come hither poor fouls, you that are fenfible of your wants, and of your fpiritual poverty, there i*^ in me bowels of compafTions, and pardons in flore ; it is I that am your wif-dom, righteoufnefs, fanflification, and redemption ; what is it you want ? what is it you would have me do for you ? iball not thefe fugared words of your Saviour melt your hearts, and bring you low on your knees: * O Lord' ((hould the foul fay) ' I beg of thee faving knowledge, ju-ftifying faith, fincere repyitance, fervent Jove: O Lord, I would fain have affurance of pardon, ftrength of faith, power againft feme fpecial luft, healing virtues, to lance my bloody iffues : O Lord, that thou wouldft beftow on me meeknefs, or temperance, or patience, or obedience, or quick-nirgs in thy Spirit: Lord, that a pardon might be fealed for all my fins, that I might receive the virtue of thy death, the comforts of thy Spirit, the mortifying of fuch and fuch a luft : Lord, that my unclean heart may be fan(51ified, that I may be ena-' bled with more ftrength to perform fuch a duty : O Lord, upon this very errand, and for this very end do I now come to thee, for help in this or that particular do I now come to thy ordinances: and, O Chrift, I befeech thee, fupply all my wants, and let me draw virtue from thee :' if thus we would pray, and come to Chrift, then would Chrift out of his bowels and mercies, anfwer our fouls: * Receive,' would he fay, * the grace you feel the want of j"receive my

Rr

SUTTER. 305

Spirit, receive power againft lufts, receive ftrength to obedience, receive all the graces of my Spirit, for I am all in all to you.* 4. Raife and roufe we up our fouls, and go we to the ordinances, with ftrong expectations to receive the benefits and graces v»'e have prayed for ; never any came to Chrift to be healed, but they came with a ftrong expectation to receive health ; if a leper came, he came with e%pe6\ation ot cleanfing; if a blind man came, he came with expeftation of feeing ; if a lame man came, he came with expectation of walking, and we never read that any coming with fuch expectation, was turned empty away : the cripple aflcing an alms of Peter and John, they faid to him. Lock onus, and then, faith the text, he gave heed unto them, expetling to receive Jbmethtng of them, ACls iii. 4. i^ we would come to »the facrament, with our eyes on Chrift, to his graces and promifes, Of his fulne/s (for he is full of grace, a fountain over/lowing) w^'T^o^/^ra'Cf/I'^^r^cf/cr^r^cd', Joha i. 1(5. Say then, Chnft hath promifcd to give in the facrament his body and blood, the benefits of his death and precious blood-ftied ; he hath prcmifed to leal pardons, to manifeft himfclf, to give power againft luft, I will now therefore go to this facrament, with a particular expectation of fuch and fuch a blefling as my foul ftands in need of. §. 5. Examination of the truth of our graces, and firj} 0} our converfion. OU R fins and want of graces thus examined, the foul is in good meafure prepared, yet becaufe the Lord Jdus abhors to be food to nourifii, where he was not feed to beget, it concerns all who de-fire to talie of the fealing power of the fecond facrament, firft to prove the fealing power of the former facrament, before they come to be nouriiiied as faints, let them know whether they are begot and made faints: and to that end they muft examine further, (i.) The truth of their graces. (2.) The growth of their graces.

I. For the truth of their graces, it is good to begin with the beginning; and firft to examine their Gonverfion, and fe-ccndly, the individual companions of their converfibn, as their Knowledge, and Faith, and Repentance, and Love, and Obedience, and Defires after this ordinance.

I. For Gonverfion : a man may by fuch marks as thcle, try and confider whether he be truly and (bundly converted or not. I. If he haih turned from Satan in all fins, and turned unto God in all duties, if he hath left all grols fins, as Lyif7g, fwearing, ufury, d£unkennefs, loicleannefst • and the like. (Ezek. xv. 5, &c.) in practice and in aftion, and all frailties and in-- firmities, at leaft in allowance and affefVi-on, fo that with watchful rcfiftance, and earneft groanings of fpirit, he llrive and pray againft them, and be humbled and kept in awe by them, and that he perform obedience to all God's commandments, though not in ptrfe6lIon or height of degree, yet in truth anJ fincertty of heart.

•2. If he be willing in all his purpofts, defires, endeavours and a61:ions to fethim-felf in the prefince of God, and in them to be wholly, uniefcrvedly andintirely guided by his -word, i^falm xvi. 8. Gal. vi. 16. 3. If he can with an holy comfort, and hwnhk triumph, think upon death, the law

SUTTER.

that he infinitely prefer them before gold^ honours, pleafureSy yea, the whole world, Pfalm i. 2. and xix. 10.

7. If he would not change his prefent flation, though never fo bafe, poor, andne-gleSied in the world {yet accompanied with the ftate of grace, and Ghriftianity) for the mofi rich and glorious ejiate of the greateft man upon earth where thzre is no-thing but profanenefs and unregeneration ; if all this whole great world about, were turned into gold, honour, andpleafures, and in refpc£l of the comfort of grace, it were dung, vanity, nothing, Heb. xi. 25, 26.

8. If he would not be in the fiate and cafe he was before, though he then thought that good enough, for any worldly good, for ten thoufand worlds, Phil. iii. 7, 8, 9.

9. if he be truly humbled with conli-deration of the long time of his profanenefs and impenitency, and very ferry he began nofooner, nor made greater haite into the royal and glorious Aate of chrilliani-ty, Jer. xxxi. 19.

10. If thofe finful pleafures and va7iities be mofl tedious, irkfhme and dijUjltful unto him, which formerly he purfued with greedinefs and delight, Rom. vi. 21.

11. If he mourn for the abomination of the times; grieve at the wicked cfAirfes of others, and be very glad, and heartily joy-

the Q,reat judgment, hell, and thofe endlejs ful when godlinefs and Jincerity gets the ■ ■ • '" tipper-hand, and when any one is convert-

ed, Pfalm cxix. 136. 2 Pet. ii. 7.

12. If to the power of his gifts at all oc-cafions, he be Hill plotting, working and labouring the converflon of others, with zeal andfincerity, ijpecially thofe that are nearefi about him, any ways depend upon him, and belong to his charge, Ezek. xviii.

3°- . . . ■

§.0. Examination of knowledge.

NO W for the individual companions of found Gonverfion ; we muft enquire within ourfelves for thofe graces of knowledge, faith, repentance, etc.

The firll of thefe graces which every

wor-

torments, 1 John iv. 17, 18.

4. If be lovingly hunger and third after fpiritual nouniXxment, the growth in grace by the word, facraments, Chriflian confir-ence,fan£iifying the fabbath, and all other godly exercifes, both publick and private, I Peter ii. 2.

5. If truly and heartily he love and long after the coming of Chriji, and love fuch as are true chrifiians, and that becaiife they make confcience of fin, and ferve God with fiqglenefs and fincerity of heart, Titus ii. 13, I Joh-n iii. 14.

6. If his chief delight and be ft comfort ke in holy duties and heavenly thingsy and

The LORD'S

worthy and fit receiver muft neceflarily find in himfelf, is Knowledge; and by fuch marks as thefe, he may try and con Oder, whether his knowledge be a faving and fanftifying knowledge or no.

I. If it beget humility and lowlinefs of mind ; if the fight of God's purity, ma-jcfly, juft indignation and vengeance a-gainlt iin ; if the fenfe of his own blind-nefs, vanity, inward filthinefs, and natural corruption, make him willingly entertain humility, and a lowly conceit of himfelf.

2. If it be dravm into praftice, and joined with converfion of the heart from fin unto God, and with reformation of life from evil to good, otherwife knowledge without practice will increafe the guilt of confcience, and the damnation in hell, Deut. iv. 6. Pfalm cxi. lo. John viii. 5,6.

3. If it be edged and fliarpened with a longing defire and infatiable thirft after more of thofe rich and faving treafures: there ifTues from out of the fan<ftuary lua-ters of life, (fee their increafe) firft to the ancles, then to the knees, then to the loins, afterwards a river that no man couldpafs: Jfive have once iafted ho%v fiveet the Lord is, there will be a defire to increafe more and more, Ezek. klvii. i Pet. ii. 2, 3.

4. If it be difFufive and communicative of itfelf, if it (bine round about, and work all the good it can in all places: The lips of the righteous feed many : the lips cf the •wife difperfe knowledge, but the heart of the foolifh doth not fo. Pro. x. 21. It is as new wine in velfels, dcfirous to vent; not to purchafe a little vain-glory, or profane praifes, but to work fpiritual good, and for the converfion of others.

If it beget a reverence of that great

majefty and love, to that holy truth it knows and apprehends in the word, and an holy eflimation of it above all poflelh-ons, Counting all things but lofs, for the excellency of the knowledge of Chrift Jefus our Lord, Jer. ix. 24. Plalm cxix. ^-j, 98. Phil. iii. 8.

SUTTER. 307

6. If by it the foul knows God in Chrill, and knows Chrift as his own Saviour, and knows the power of his refurreSlion, and the fcllovjflnp of his fujferings, being made conformable unto his death, John xiv. 17. Phil. iii. 10.

7. If by it the foul knows the things given it of God, and efpecially the inhabitation o^ the Spirit of ChriJ}, John xiv. 17. 2 Cor. xiii. 5.

8. If it extinguifh or greatly dull the favour of earthly things, and makes the foul heavenly-minded, favouring of fpiritual things, 2 Gor. ii. 14.

§.7. Examination of faith.

A Second grace which every worthy re-. ceiver mud find in himfelf, is Faith ; and by fuch marks as thefe,he may try whether bis faith be a true and jufiifying faith. I. If it fprung in the heart by the pil-1)lick miniftry of God's holy word, Rom. X. 14. if the heatt was broken, and bruifed, and brought to an holy defperationiWhere--by it wholly renounced, difclaimed, and difavowed itfelf, G-2.\. iii. 24. as unworthy of life, of breath, or being: ifthen it began to lift up its eyes upon the precious promifes of falvation, revealed in thegof-pel, and fiiining glorioufly in the face of Chrid: and if laflily it perceived fome glimpfes of comfort, hopes of pardon in the blood of Chrift, whence arofe an hungering defire, and longing thirft after the mercies of God, and merits of Chrift Jefus; and fo it caft itfelf with ftrong cries and prayers into the arms of Chrift liis blefied Redeemer.

If it grow and daily fpring up to-

wards height of afiurance, anA fuinefs of perfuafion, Rom. viii. 38. Ordinarily faith is weak at firft, full of many doubts and diftraflions, fears and trembling?, but after long experience of our own fincerity, godly life, and good confcience, it grows up in time and by leifure to be a firong faith, Rom. iv. 20, 21.

3. If it purifie the heart, AOs xv. 9. R r 2 For-

The LO RD's SV T T E R.

Formalifts may watch over their open outward anions, but true believers fet them-felves with fpecial care, and all good con-fcience, to bridle and bring under all wicked ftirrfngs of the heart: The dejire of the righteous is only good, Prov. xi. 23. /• e. the main flreams of hisdefires, the courfe and current of his heart is to godlinefsand goodnefs, though fometimes his corrupt nature and Satan's boiflerous temptations, do unawares and violently carry his thoughts another way, for which he fends out many a prayer for pardon and purging.

4. If it bring fvth a true and thorough Evangelical repentance, Zechariah xii. 10. Where God's comfortable favour fhines, and is fhed into the heart, it immediately melts and refolves into tears of forrowand grief for former rebtllions, and makes unfeigned and refolutevows, for ever after, by God's grace to throw out of his heart and life, thofe fins which have grieved fo good a God.

5. If it beget in him whom it poflefTeth, aSanc^ification of all parts, both in foul and body, iho' not in perfeftion, 2 Cor, i. 12. If theunderftanding be enlightened with knowledge in the great myfteries of godlinefs; if the will be bent with the befl things; if the memory be a ftore-houfe of heavenly treafures: if the flream of our affeftions be turned from the world towards God's glory and good caufes ; if the heart be weaned from lufls, and fain in love with eternal pleafures and heavenly things ; if the conference be watchful to dif-covcr, and fenfible to feel the approach aad prickings of the lead fin, <bc.

6. If it ivork by love, Firft towards God and Chrift, in that all his fins are remitted, and he is eternally beloved of God in Chrift. 2. TowardsChriftians, in that the faving graces of God's Spirit (hine in them. 3. Towards himfelf, with relation unto God, and refervation of his glory. 4. Towards kindred, friends, not fo much be-caufe they are of the fame blood, as be-

caufe of the mutual intereft they have in the blood of Chrift. 5. Towards enemies, becaufe of the precious command of Chrift, Gal. V. 6. Pf. xvi. 3. i John iii. i4.'Mat. v. 44.

7. If it caufe a forfaking the world : no man can do this if it be hisfweet fin, until his foul have received by the hand of faith, from the Spirit of God, an afiiirance of an immortal crown in the heavens, fealed unto him by the blood of Chrift : but then how willingly doth he bid the world fare-wel ? how refolutely doth he caft out of his affections all greedy thoughts, and ex-cefTive defires of earth and earthly treafures? Hcb. xi. 23. I John v.44, 5.

8. If it fpeak comfort in diflrefs, joy in tribulation, glorying in affli^ions : faith teacheth that God cafts us in the fire, not to burn us, but to refine us, and make us more orient in his fight: this is the beaten path to heaven, cries faith, which all the glorious faints have trodden before us, Ro. v. I. AClsv. 41. 2Tim.i. 12. Rom. viii. 18. I Pet. i. 7.

9. If it will maintain achriftian in fome meafure of fufficiency and contentment in all eftates : The juji Jlmll live by Jaithy Gal. ii. 20. not by friends, money, earthly hopes, or helps, <bc. If it makes a man lay hold on God's promiCes, and work an inward truft in God's never-failing providence, fo as he will leave the fuccefs of all his labours to the Lord.

§.8. Examination and Repentance.

A Third grace which every worthy receiver muft find in himfelf, is repentance ; and by fuch marks as thefe, he may try whether his repentance be found and fincere repentance.

I. If it be ajhamed of fin : not- as a thief is afliamed, which fliame arifeth from the effe<ftof fin, as puniflimcnt or difgrace; but as a fon is alhamed (whence it is called a filial ihame) out of a fight of the filth and loathfomnefs of fin ; the impenitent glory in theii fliame, but the truly

pe-

The LO RD's SUTT ER.

309

penitent are afliamed of fuch glorying, as of every fin, Jer. xxxi. 19. vi. 15. viii. 12. Eiek. xvi. 61, 6^. Ezra ix. 6. Zeph. iii. 5.

2. If it mourn for Jin : thus David mourned (not for the punirtiment, he is •willing to bear it, but) for fin, as it was fin. I deny not but forrow may be godly, even for judgments, and then our trial will be if we can mourn rather for fpirit-ual judgments than for temporal; and ef-pecially if we can feel and bewail hardnefs of heart, mourning becaufe we cannot mourn as we ought, Pfalm xlii. 3 li. 3, 4. 2 Sam. xxiv. 10, 17. Ifaiah Ixiii- 17.

3. J/ it caufe a great mournings at leaf} fo great as our mourning would be for outward loffts : Thus Zachary, ch. xii. 10, be. inftanceth, the Spirit of God (hould caufe them to mourn, as in the family one would mourn for the lofs of their only Con, or as in the common-weal the fubjedts would * mourn for the lofs of a moft worthy prince.'

4. If it refi not "without cleannefs : true repentance is not water, but washing, nor every wafiiing, but fuch as maketh clean ; could a man weep his eyes our, yet if he weep not his fins out, what is he better ,' Sorrowing after a godly fort, what care-fulnefs, what clearing hath it wrought ? If 1 have done iniquity, I will do it no more, Ifaiah i. 16. Job xxxiv. 32. 2 Cor. vii. 11.

5. If it bring forth fruits meet for repentance, Mat. iii. 8. This was the fum as of John's, fo of Paul's preaching, that Jew and Gentile fhould repent, and turn to God, and do works worthy amendment of life, A(^s xxvi. 20. nay, it is the very fum of the gofpel, to mourn, to be comforted, that they might be called trees of righteouf-nefs, the planting of the Lord, that he might be glorified, Ifaiah Ixi, 3.

6. If it beflirred up by th^ fenfe of God's goodnefs : So that nothing more fires a man to abafe himfelf in the fenfe of his own vilenefs, than to feel and find the gracious goodnefs and readinefs of God

in Chrift, to (hew him mercy ; He feareth the Lord and his goodnefs, Hofea iii. 5.

7. If the fame fpiritual means affwage it, that firfl raifed it in the heart: repentance that can be healed by fports, merry company, ifc. was never found ; it is the voice of the church. Come, and let us return unto the Lord, for he hath torn, and he will heal us, he hath fmitten, and he will bind us up, Hofea vi. i, 2.

8. If it be joined with afecret trufl in the acceptation of God in Chriff : If no mi-fery can beat thy foul from inWard affiance, or hope of mercy; if in the very difquietnefs of the heart, the defire of the foul be to the Lord; if he be never fo much cafl down, yet he waits upon Cod for the help of his countenance, Pfalm xxxviii. 9. xlii. 5, II. and in fome meafure condemn the unbelief of his own heart, and ftipports himfelf with the hope of the never-failing companions of God in ChrifV, wherein it differs from the repentance of Cain and Judas.

§.9. Examination of love to the brethren. \^ Fourth grace which every worthy ^JL receiver muft find in himfelf, xslove to the brethren-, and by fuch marks as thefe, he may try whether his love be a true love.

1. If it be to the Saints as Saints ; not becaufe they are rich, learned, wife, but merely becaufe they have God's image u-pon them: Love one another with a pure heart, i Pet. i. 22. Love mufl be pure, not mixt, and then it is pure, when it fprings from no other fountain but grace and holinefs, and love of God in Chrifl.

2. If it be to the faints above others: others may have love and honour according to their relations, qualities, worths; but true love beftows its Benjamin's portion (the fpecialty and choice of its affections) upon the faints, 1 Pet. ii. 17. Rom. xii. 10,

3. If it be to all the faints, Philem. v^if it

love

love grace In rags, as well st^ in robes; if it love the abfent, as well as prefent; if it love for the truth's fake thofe be never faw, yet this hinders not the difference of degrees •of love, which by the fpecial providence of God fome chriftians may have to others, in fome fpecial eminency of re-fpe(f\s.

4. If it extends as to all faints, fo to all times, as well in adverlity, difgrace, temptation, ficknefs, <ifc. as in profperity, health, good eftimation, ^'C

5. If it delight in the fellow/hip 0//ciints: fuch as find no ne^d of, nor delight in the fociety of faints, may doubt their condition, and be humbled for it, Pfalm xvi. 3. cxix. 63,

6. If it caufe forbearance of one another, Forgiuene/s of one anothefy Gal. iii. 13, 14. If in cafe the perfon injuring de-fires no reconciliation, yet the perfon injured is willing to let fall all wrath, malice, or defire of revenge. Gal. iii. 13, 14.

7. If it make a foul to honour them that fear the Lord, Pfalm xv. 4. This honour hath in it, (i.) An eftiraation of them, as the only excellent people in the world, Pfalm xvi, 3. (2.) A free acknowledgment of, their juft praifes in all places for their grace, 3 John 6. (3.) A willing propofing of them as examples to imitate, I Theff. i. 7, 8. (4.) An holy endeavour to cover their infirmities, taking things in the beft part and fenfe, i Pet. iv. 8. (5.) An apology for them againft the reproaches and fcorns of the world.

§. 10. Exatnination of obedience.

A Fifth grace which every worthy receiver raufV find in himfelf, is obedience : and by inch marks as thefe he may try whether his obedience be true.

I. If it arife out of love to Cod in Chrifi Jefus ; if it be voluntary and not con-flrained ; if the heart be inffamed with the fct)fc of God's love in ChriA ; and if it be humbled when it hath done its beft, that it can bring no more glory to God,

SXJ TT E R.

John xiv. 15. Jofli. xxii. 5,

2. If it be in all things, with all refpeft to all God's commandments; if as Noah, ■we walk with God, i. e. if in a fettled even courfe of obedience, we keep dofe to him all the days of our life, Pialm cxix. 12. John XV. 14. Gen. vi, 9.

3.1fitfubmit againft profit, p-leafure, credit, liberty, eafe, eirc. if it prefer God's commandments^/'<J7^e" all things, yea above life itfclf Heb. xi. 8. Afts v. 29. Mat. xvi. 25._

4. If it obey the commandments of fait h^ as well as life, fubmitting to the Lord by believing, as by doing, yielding to the gofpel as to the law, Rom. xvi. 26. and X. 16.

§. II. Examination of our defires after this ordinance. Sixth grace which every worthy receiver muft find in himfelf, is * holy deOres after this holy ordinance ;' and by fuch marks as thele he may try whether bis deflres be holy.

1. If they carry the foul after Chrift, Fellowdiip with Chrift, Communion with Chrift, a Fruition of Chrifi and bis benefits, Pfalm xlii. i, 2. John vii. 37, 38.

2. If they fpring from any fenfe of the want of Chrift, or from fenfe of former fweetnefs or goodnefs in Chrift, found in the ufe of the ordinances.

3. If tliere accompany them an holy kind of impatience in the want of the ordinance : When jhall I come and appear before God ? Pfalm xlii. 2.

4. If nothing but Chrift will content the foul : If Chrift be defired for himfelf, and not for any bafe ends: If the foul be content with Chrifi, tho' he be caft into prifon and baniftiment.

5. If there follow a great and fweet contentment in the ufe of the ordinances; if (as it was with Sara"fon drinking of the water that God fent him out of the hollow of the jaw) our fpirits come again and revive upon it; fo that fomeiimes the

hcurt

heart is filled with ftrange extafies, with cxcefs of fpiritual pleafures, with an heavenly kind of fatisfaftion, contentation and delight, Judges v. iy. Pfalm Ixiii. 5. Jer. xxxi. 25.

6. If there follow after the ordinatice holy vows and wiQies of infinite and eternal thankfulnefs; as alfo a growth and fpringing up as among the grafs, or as ivil-Joivs by the water-courfes, Pfalm Ixiii. 4, 5. Ifa. xliv. 3. I Pet. ii. 2,

■§. 12. Examination of the Growth of Graces.

THe truth of graces thus found out; In the laft place, examine we the growth of graces : True grace is ever growing grace, Mark iv. 27. and if a man* grow, it will appear by thefe figns :

1. By his outward appearance ; not that he can fee himfelf grow, but that he may difcern it (as the corn that fprings and grows up) after fome time, when he is grown in knowledge and faith, ebc. or if he cannot find a growth upward in joy, peace, triumph of fpirit, yet let him fee if he grow not downward in humility, hungering, mourning, zeal ; and let him fee if all grace be not more and more rooted, and confirmed in him.

2. By his appetite to his fpiritual food : young men have better ftomachs than old men, becaufe they are growing; and a gracious (pirit hath ever an appetite or de-fire after fpiritual dainties^ 2 Pet. ii. 1, 2.

3. By his fphitual flrength; a Chriflian is at firft w^ak, but if he grow, he is Aronger and ftronger, till at lafl: he can wreftle with a fpiritual enemy, with lufls, and corruptions, powers and principalitifs, arid get the raaftery over them. To this duty of examination, others add excitation, as thus, There muf} be a new excit-i"g of faith, and repentance, and love, and ofdejires aftet- the ordinances ; but of that more fully in the ordinance itfelf. Rom. xiv. I. -Eph. vi. 12.

The LORD'S SUTT ER. 311

§.13. Vf the duties in the facrament, of

the exercife of repentance.

THUS far of the duties before the fa-crament: now follow the duties in the time of the facranient ; viz. The exercife of our graces, I mean fuch graces as are fuitable to the quality and nature of the facrament, as Repentance, and Faith, and Thankfgiving, and Love, and Charity.

The firft of thefe graces, which muft be flirred up or exercifed, is, Repentance: and this will be afluated, if we confider God's love in Chrift, and Chrift's forrows and fulferings for fin : there are many things in the ordinance, which if but looked upon with the eye of faith, will open all the fprings of true fpiritual forrow, or repentance in the foul; but we name only thefe two particulars: ^ I. Here is a difcovery of the love and fweetnefs of God in giving his Son to die for us. God fo loved the world, that he gave his only begotten Son, John iii. i6. enough to caufe us to mourn that ever we offended: * O that God flnould be more tender to us, than to his Son, not fparing his Son that he might fpare us; give him to die, that we might lice: pour out the curfe upon him, that the blerfing might be poured upon us: who can think on this, and withhold from tears !'

2. Here is reprefented to us the fuffer-ings and breakings of Chrift, enough to break our hardelt hearts: confider them, ( I.) In themfelves: what breakings, wound-ings, fcourges, crownings, piercings did he endure in his body ? what conilifts, firug-gles with the wrath of God, terrors of hell ? what weight, burden, wrath did he undergo, when his foul was heavy unto death^ when he drank that bitter cup, that cup mingled with curfes, which if man or angel had but fipt of, it would have funk them into hell I nay, it made him who was God as well as man, fan6\ified with the Spirit, fupported with the Deity, comforted by angels, fweat fuch a fwear, as never

man fwate, Drops, very clods of blood.

2. In the meriting caufe of all our good, the procurers of all our peace, falvation. He "wasTuoundedy that we might be healed; Jcourged that ive might beJolaced; he-was. Jlcjittf but not for himfelf; he luas woundid for our tranfgreffions,broken for our tninpti-iieSfthe chaflifcment of our peace "was upon him, and with his flripes we are healed, Dan. Ix. 16. Ifa. liii. 5, 8.

3. As the efiefts of our fin, as thofe things our fins brought upon him, and this muft needs melt and thaw our icy flo-ry hearts : * If^was I ((hould every foul fay) who was the traytor, murderer, Judas, Herod, Pilate; they were my fins which were the bloody inftruments, to flay the Lord of glory: Lord, I have fin-ned,and thou fufFeredft,'twas I that ate the fowre grapes, and thy teeth were fet on edge:' this confideration muft needs fill the heart with forrow : They fhall look upon him whom they have pierced % and how then ? They fljall mourn, and be in bitter-'nefs of foul,as one is in bitternejs for their firjl-born, Zech. xii. 10. O how fhould we look upon Chrift, as wounded, fconrg-ed, pierced for ns,and not be afFefVed with, affli(5led for our lins, the caufe of it ? ' If thou wilt be conformable to Chrift (faith Bernard) as thou beholdeft here a broken, bleeding Chrift, fo labour to behold him with a broken, bleeding heart:' O who can with the eye of faith look upon a broken Chrift, but with a broken heart ? a wounded Chrifi:, but with a wounded fpirit? a bleeding Chrifl:, but with a bleeding foul? God hath made in nature the fame organ for feeing and weeping; and in grace he who fees clearly, weeps thoroughly ; The eye will nfftii the heart, Larn. iii. 5. * O Chrift, that my eye Ihould affeft my heart; that whiles I behold Chrill aiedding his blood for my fins, my heart would melt out at my eyes, and Ihed tears foi thofe fins for which I fee Chrifi fhcd his blrod : That 1 could turn the facrament of the fup-

SU TTER.

per into a baptifm of tears, that I could walh and baptize myfelf with tears of repentance.'

§.14. Of the exercife of faith.

TH E fecond grace, which in time of facrament muft be aftuated and ex-ercifed, is faith; then fhould a communicant fpeak to his faith, as Deborah to her foul, Awake, awake, Deborah, awake, awake, utter a fang : Judg. v. 12. * So a-wake, awake, O my faiih, befiir, and rouze up thyfelf, to receive Chrift in this facrament.'

But how, or in what manner is faith to be a6luated, and fet on work in the ufe of the facrament ?

In the facrament wemuftconfider three things: i. Sacramental reprefentations. 2. Sacramental offers. 3. Sacramental pro-mifes; all which are in the words of infii-tution : In the night that he was betrayed, he took bread, and brake it : he took the cup, and gave it, faying. Take, eat, this is my body which is given for you : and drink ye all of this, for this is my blood of the New Tefiametit, which is Jhed for you, and for many, for the remiffion of fins, Mat.xxvi. 28. Mark xiv. 22. Luke xxii. 19. i Cor. xi. 23, 24. I. He took the bread, and brake it, and the cup, and gave it,2 there is the RepreCentation : 2. He bad. Take, and eat, drink of this,'] there is the offer. 3. He faid. This is my body, which is given for you : this is my blood which is fhed for many for the remiffion of jins~\ there is the promife : now upon every of thefemuft our faith be bufifd and fet on work : as thus in order; For facramental reprefentations : I. In tiie breaking of bread, and pouring out of the wine, there is repfefenta-tion of Clirift's death and paffion, both of his body bioken a.nd wounded, and his biood poured and ii.cd.

I. Of hio b.^ly bioken and wounded: He was wounded for our tranfgref/tons, and with his [iripes we are healed, Ifa. liii. 5,

6.

the LORD'S SUTTER.

What fwcet comfort may faith fetch facrament with much comfort.

sn

6

hence ? Look now upon the wounds of Chrirt.as healing wou nds,as a city of refuge, whither thy foul purfued by the avenger ofblood, may fly for fafety and famfluary : indeed I am a grievous finner, * I have wounded my confcience with my tranf-greflions, but behold my Saviour here wounded for my tranfgrefT:ons: I may well have a troubled confcience for the wounds my tranfgreffions have made therein ; yet my confcience needs not fink in a defpondency of fpirit, whiles I look at the wounds of Chrifl:' here are wounds for wounds, healing wounds for ftab-bing wounds, curing wounds for killing wounds : O what comfort is here for faith in the wounds of Chrifl crucified, the nails, the fpear, the wounds, all preach unto faith a reconciled God, that Ca^ is in Chrijl reconciling the \oorld to himfelf: the Lord's bowels are laid open by thefe wounds, fb as through them, we may fee the tender bowels of his mercy, and fo as through them, mercy flows from thofe bowels imro us: 0 my dove, that art in the clefts or holes of the rock. Cant. ii. 14. Some of the ancients underflocd by thefe ckfts of the rock, the wounds of Chrifl, in which the dove, the church, lies and fheltcrs herfelf: this is one work of faith in the facrament; when it {'ces thefe clefts of the rock opened, like a dove to betake herfelf thereunto for flieltcr, fecurity a-gainfl all fears that wrath and guilt may put their confcience to : do any fears of wrath trouble thee ? doth any guilt of confcience difquiet thee ? why now for thy comfort, behold the holes in the rock, where thou maycfl (belter : Dwell now in the rock, and be like the dove that makes her neji in the fides of the boles mouth, Jeremiah xlviii. 28. See, and fully believe thy peace to be with God through Chrifl, and look upon him broken and wounded for thy tranfgrefTions : faith thus aftuated, cannot but fend the foul from the

S f

2. Of the blood poured and fl^ed: and what is to be done now when I fee this blood in the facrament, but to adtuate my faith, and apply this blood to myfelf ? Chrift's blood is a reconciling blood, Ilom. iii. 25. A jufiifying blood, Rom. v. 9, A pacifying bloody Col. i. 20. A pardoning bloody Eph. i. 7. A/an&ifying Hood. Hcb. xiii. I 2. A purging blood from dead works, f feb. ix. 14. A cleanfing blood, j John i. 17. A mortifying, crucifying blood. Gal. vi, 14. A blood that fels prifcners free, Zech. ix. \l. A blood that makes men kings and priefls. Rev. i. 5, 6. Afftening, mollifying blood, that makes the heart tender, a fiefjly heart, Zech. xii. 10. Goats blood, fome fay, breaks the adamant, which neither iron nor fire can do; but furely the Wood of this Lamb breaks the adamant heart of a man, which nothing elfe can break: it is a quickening blood, that brings life and flrength with it; it is a life-bood, blood fuJl of fpirit, that fills the foul with excellent vigour to holy performances, Heb. xiii. 20, 21. Now what a deal of comfort may faith draw from all this.'' * True, my perfon is unrighteous, but O Chrifl, thy blood is juflifying blood ; my heart is unclean, but thy blood is fantftifying blood; my lufls are many and mighty, but thy blood is mortifying blood; my heart is wondrous hard, but thy blood isfoften-ing blood; my heart is exceeding dead, but thy blood is quickening blood ; in this bloc)d of thine I believe, this blood of thine I thirflily drink down ; this blood of thine I heartily apply, with a comfortable expectation of all thefe blefTed benefits: be of good cheer, O my foul, here is pardoning blood againft thy guilt, fan<ftifying blood againfl the pollutions of thy nature, crucifying blood againfl thy lufls, fofcening blood againfl thy hardr.cfs, quickening blood to help thee againfl thy deadnefs.

2. For facramental oflers, in the words, Take, eat, drink,'} Chrifl himfelf is offered

with

with all his benefits : here then muft faith annate itfelf, and fet itfelf on work, ftriv-ing with all its might to take Chrift, to eat and drink ChrilV offered : when Chrift is offered to us, the aa of faith then is that ofthePfalmift, Li/tup your heads, 0ye

gates doors

and he ye lift up, ye everlafting and why muft thefe gates and doors be lift up ? that the king of glory may come in, Pfalm xxiv. /• Chrift makes offer to come into our hearts, and therefore we muft open the gates, we muft lift them up, even from off the kooks, that fair and foul way be made for ready entrance. If a great man, efpecially a king, comes to a man's houfe, he will not only open the fmall wicket, his little door, but he fets open his great gates, he throws them wide open, to make fpacious way for his entrance ; fo if thus it be, that Chrift in the facrament offers himlelf to come to us, let our faith bufily beftir itfelf in widening the paflage, and opening our hearts lo make Chrift way, let us ftrive with might and main, ' to ftretch open our hearts to luch a breadth 2nd largenefs, as a fit way may be made for the king of glory to come in, let us hafttn, open, clafp, imbrace, welcome and receive Chrift offered to us.'

3. For facramental promifes ; This is my body -which is given for you ; this is mv blood-which is/bed for you, for remifl-on of fins : Here's a precious promife of Chrift's body and blood, which mny abundantly fet faith on work : for underftand-ing whereof, 1 Ihall propound fonie que-

ftions; as , t, j j

6>.vc'/?. I. What is meant by Body and BWd?

SV "PT ER,

Godhead, which makes his manhood meritorious. (2.) The Manhood affumed into the Godhead,and hypoftatically united to it.

2. His Merit, which is L«/ro«, the price and worthinefs, and excellency of his per-fon and fufferings: Chrift's death was it that merited man's falvation, that there might be an infinite fatisfa^tion for an infinite debt.

3. His Virtue, which is the powei- and efficacy of his Godhead, by which he freed Both himfelf and all believers from death and imputations of fin.

4. His benefits both of grace and glory. All thefe are included in the body of

Chrift,and in the blood of Chrift ; viz. The whole perfon of Chrift, God and man.w ith his merits, and virtue, and benefits, into which we are incorporated, and made conr forts, and joint-fellows with him in his divine nature, 2 Pet. i. 4. yet mention is made efpecially of the manhood and body of Chrift.

1. Becaufe we could not be partakers of his divine nature, but by means of his manhood; for the flefh of Chrift is tht; conduit that conveys the graces of the Godhead, and the graces of the Spirit of Chrift into our fouls ; they are given by the Spirit to Chrift's manhood, without meafure, that fo they might be derived to us in mea-fure by the fame Spirit, which otherwife than by this body we could not receive.

2. Becaufe Chrift performed thofe parts of the work of man's redemption in his body, or human nature, which were not compatible to the Deity, or divine nature; and therefore mention is made more efpecially of Chrift's body, which is fymboli-

Bv the body of Chrift, and by the blood cally in the facrament, and really thefoul. o/cirr/?, we mean whole ChrifV. God and - ^n^ rhJc K^rr^rc .nntK^r nn^ftinn .

man, as he is Mediator, Chrift himfelf crucified, with all the benefits and graces flowing from hira : in all which obferve thefe four things;

1. The perfon of Chrift, God and man; io which perfon are two natures; (i.) The

2. And this begets another queftion

* How fhould the body or blood of Chrift,

thus undcrftood, be in the foul of a man ?'

We anfwer. In thefoul there is a double nature: i. /^n huynan nature, as it is natural, defiled with fin. 2. AChri/tianinivard naturCf animated by the Spirit of Chrift,

\vhicti

The LOR D's SUTTER.

which we call //.<? imvard matt, the new man, which is ran(ftiMecl by regeneration. Far the Firft, the human narure.as it is natural, it is not in ChriO, nor isChrifl in ir; it hath no heing or exigence in grace, or in Chrifl:, but is altogether void and defli-tute of fpiritual life; and hence it is called the natural man. the old tnan, the flejhly carnal man. For the Second, the Chrifti-sn, inward nature, it is upholden in the children of God, by things anfwerable to its nature ; and to this inner fpiritual nature, indeed the Lord offers in his facrament, Chrift's hody and blood, as its own proper food; Chrift therefore is in the foul fpi-ritually, in the fpiritual part of it; it is the inn^fr man, the fpiritual nature that receives Chrijl's body and blood.

3. Our next queftion follows, ' How is faith here to be exercifed for the drawing down of Chrift's body and blood Into our fouls ?' For anfwer of which,

I. Faith looks upon Chrlft as the trea-fury and common (lock of grace, in whom dwells all fulnefs, all our fulnefs: faith looks on him as the univerfal principle of life,and the root ofholinefs : God gave not him the Spirit in meafure, no. It pleafed the Father that in hitn all fulnefs Jhould dwell, Col, i. 16. There is in him fulnefs, and all fulnefs; whatfoever is to be required in a Mediator is fully in him, yea, in him doth ail fulnefs dwell: he is not like a full veflel, that now is full, and anon is emptied, it dwells in him, it is an inhabitant, a refident, and a permanent fulnefs, fo that Giirift is full, and ever fhall be full to the brim ; there is in him a fulnefs of merit, for our juftification, and a fulnefs of Spirit, and habitual graces for our fanctifica-tion, In him are hid all the treafures of ivifdom and knowledge, Col. ii. 2. vaft heaps, for fome pieces of filler and gold, are not treafures ; all the treafures, all the heaps of knowledge and wifdom that are in the world, all are in him,he is all in all. 2. Faith calls its eye on thepromife for

S f

15

the conveyance of Chrifl, and grace from Chrifl : faith works by virtue of the pro-mife; where there is no promif?, there can be no faith, and therefore faith difcovers the promife, That of his fulnefs we fhall receive grace for grace ,- that his body is given for us, that his blood is fljcd for us, and for many, for the remiffion of fins ^ John i. r6. Hence the fchools admit of a double fulnefs, i. e. Of abundance, and redundance : the promife fpeaks not only of the fulnefs of abundance in Chrifl, whereby he is fufficiently full in himfelf.but alfo of a fulnefs oF redundance, by which he overflows and fills all his faints: he is the well-head or fountain, which is not only full itfelf, but fprlngs and flows over to the filling of the ftreams below it.

3. Faith looks upon this ordinance, as ,^an inflrument, a means which God hath fet up for the conveying of Chrifl, and nourifhment from C hrifl: in Zachariah, ch. iv. 12. we find mention of two olive-branches, which through two golden pipes, emptied the golden oil out of themfelves^ Zech. iv. 4, T2. We may thus interpret Chrifl is the olive-branch, and the olive-tree, and from v;hom comes all the golden oil of grace and fpiritual comfort, and he it is that empties it out of himfelf into our hearts; but how? it is by his ordinances, they be the golden pipes, by which this golden oil is conveyed unto us: Chrifl doth not immediately empty the oil into our hearts, but firfl into the golden pipes of his ordinances, and fo thro' them into us, 4. Faith being Heeled by fuch confide-rations as thcfe,it goes over to Chrifl, and, by virtue of the promife, draws down his body and blood into the foul; this therefore is the main work to awaken, and to aftuate our faith, to fet it to M'oik upon Chrift, and fo to draw forth the efficacy of Chrifl in the facrament: ' Lord, I believe that thy body was given for me, thy blood filed for me: and for the remiilion of many fins: Lord, I chearfulJy and gladly be-% licvc

lieve that I am now partaker of thy body and blood, and that my fins are pardoned in thy blood : I believe that Chrift is mind his death is mine, his refurreftion is mine, remiiliori of fins is mine, pardon and heaven are mine : Lord, I accept, I believe this fcaled pardon of my fins; Lord, I believe that all Chrifl, whole Chrift is mine from top to toe ; Lord, I believe his per-fon is mine, his Godhead is mine, his manhood is mine; Lord, 1 believe his merit is

1 mine, his virtue is mine, his benefits both of grace and glory are mine ; Lord, I believe that in Chiiil^all fulncfs dwells, and ' that of his fulnels we (hall receive grace for grace : Lord, I believe that thro' this ", golden pipe of the Lord's fupper, I (liall receive the golden oil of grace from Chrift, row be it to me according to my faith; Lord, I bellevejhclp thou my unbelief :0 <:ome down into my foul, and fill it full of the Lord ChriO, of the body and blood of Chrid.' In this manner, as one faid of the tree of Chrift's afcenfion, though the fruit were high, and above our reach, yet if we touch him by the hand of faith,and tongue of prayer, all viill fall down upon us: fo here, if we can but touch him with the hand of faith, though a palfie hand, tho'

•• a weak and trembling hand, if we can go to him with a praying heart, Chrift can withhold nothing from us.

By the way, this may difcover to us where the fault is; when we return home, our faith never the more firengthened,our hearts never the more warmed, our graces never the more nourifhed, our corruptions never the more weakened, our afiTur-ance never the more heightened, it is a ilirewd fign faith did not play its part in the mount: faith was intrufied in this employment, to go over to Chrift for thefe and the like benefits, but thy faith did fail in the undertaking ; therefore God Cuf-pends the beftowing of thefe benefits, be-caufe thou fufpendeft thy faith. M'ell then, if thou fee not the fruit and benefit

SU TT ER.

thou expefteft, to come into thy foul \^ the ufe of this ordinance, charge thy faith with it, and bewail the weaknefs of it j and for the future, put it to its burden, let it have its full and perfeft work, and thou wilt then find the comfort and fruit of it; never did faith touch Chrift in any ordinance, but virtue came from him. §. 15. Of the exercife of Thank [giving.

THE heart being warmed,and.growing hot with the fenfe of God's good-nefs, a man ftiould then break out and give vent to his heart, in magnifying the mercy of God for the death of Chrifl, and the fruit thereof communicated to us. Now this duty of praife and thankfgiving is actuated,

1. By our private ejaculations: Onrfouh fhouldpraife him,and all that is vjithinus fhould praife his holy name, Pfalm ciii. i,

2. efpecially our affediions of joy and love fliould tafte largely of God. We ftiould to this purpofe, now and then caft up fuch a dart as this to heaven, IVepraife theCi 0 Cod, me acknowledge thee to be the Lord, etc.

2. By our publick and joint praifes: minifters and people (hould both lift up their voices with (Jlory to Cod on high, on earth peace, good-will towards men.

3. By our finging of pfalms : Thus Chrift and his apoftles, after the celebration of the Lord's (upper, they fung an hymn or pfalm : and fome fay, it was one of David's pfalms, which was to prefent purpofe (the Jews at their paflbver ufcd the(e pfalms, Pfalm cxiii. to cxix. which they called the great Allclujah) but others fay it was a pfalm compofed by Chrift himfelf, containing the myftery of his pa(rion : hovvfoever, we learn our dut)', as at other times, fo at this efpecially, to fing unto God a great Allelujah.

4. By our obedience, by devoting and giving tip ourfelves to Chrift to be at the will of him who is our i'overeign Lord. The proof and life of thankfgiving, is,

thanks-

The LORD'S SUTTER,

thanks-doing ; the life of thankfulncfs, is the good life of the thankful : Do we praife God for his excellency ? that lhi61Iy is the objc(5l of praife. Or do wc thank God for his goodnefs ? that ftrictly is the obje^ of thankfgiving : O then \et it appear that we acknowledge God in Chrift to be fuch a one as we fay in our t)raifes ; and that we ftand hound and beholden to him indeed, as we fay in our thanks. Let us carry ourfelves in our life towards him as to God, who only is excellent, who only is God, our God, the God of our life and falvation. §. 16. Of the Exercife of Love and Mercy.

OU R love muft be actuated, I. In refpeft of all men, not only by doing them good, as we have oppor tunity ; but if they be wicked, by pitying their fouls, and by unfeignedly defiring, even at this facrament, the convcrfion of them. Gal. vi. lo.

2. In refpeft of our enemies, by forgiving and forgetting all injuries, by praying for them, as Chrift hath commanded, Col. iii. 13. Matth. v. 44.

3. In refpecft of the faints, by delighting in them as the moft excellent of the earth, the only true worthies of the world, worthy for ever of the flower, and .fervency and dearnefs of our moft melting afledli-ons and intimate love,by fympathizing with them in their felicities and miferies. Rejoice with them that rejoicey and mourn vjith them that mourn, Pf. xvi. 3. Rom. xii. 15.

Our mercy muft be exercifed to the poor, according to their neceffities, and our abilities ; only with this caveat, that we give in faith and chearfulnefs, and fpiritual difcretion, in preferring the faints. §. 17. Of Examination after the Sacrament, and the Refult, if not a good Day. THus far of the duties both before and at the time of the Lord's fup-per : Now follow the duties after the facrament, and they arc thefe, viz. Examination, Thankfulnefs, acd Obedience.

317

I. A man isferioufly and faithfully to confider after he hath been at the Lord's fupper, what entertainment and welcome God hath given him ? What comfort? What encreafing of faith and grace ? What quickening ? What refrcftiment ? What aflTurance ? What friendlhip, and what communion with Chrift ? What virtue he hath found to flow out of Chrift into his foul ?

Now, If upon fuch- examination, a man hath found no joy, no comfort, no enlargement, no communion with nor anlwer from Chrift : but on the contrary, his heart full of deadnefs, hardnefs, dul-nefs, unfruitfulnefs, then two things are to be done :

1. Let fuch a one fufpefl hlmfelf that fome mifcarriage hath been in him, either ifl his preparations to, or in his performance of the duty ; and let him labour ta find out where the failure was; what it was that hindered the efficacy of thatblef-fed facrament, and having found out what hindered, let him judge himfelf for it, and be ferioufly humbled therefor : If he can but do thus, he needs not be ovcrmucli difmayed, becaufe this is one fruit of the life of Chrift, which was undoubtedly received in the facrament ; if he have not that which he would have, yet he hath that which was worth the going for : Let him conftrue this humiliation as a fruit of going to the facrament, and be thankful for that.

2. Let him endeavour by after-pains in prayer and humiliation, to quicken and awaken the efficacy of the facrament : Sacraments do not always work for the pre-fent, but the efficacy may come afterwards; the a<ftions of God are of eternal effi* cacy, though he put forth that efficacy in fuch times and feafons as he fees good. Phyfick doth not always work when it is taken, but fometimes afterwards: thus alio it may be with the facrament, when a communicant humUcd forhisunpro^tablenefs

m

!^i8 rhe lord's

in the duty, endeavours by after-diligence and humiliation, to quicken and put life into it, it may work then. What hinders but it may be in the cafe of the Lord's fupper as in the facrament of baptifm ? the efficacy and force of baptifm doth not prefently appear, no not prefently upon the years ofdifcretion ; many a one lives vicioufly in a finful courfe, a fwearer, a-dulterer, gjrc. yet afterwards when God gives a man the heart to be touched with the fenfe of fin, and he begins to beftir lumfelf, to feek God by faith and repent-^ ance, the Lord th?n quickens his baptifm, and makes it as powerful and efficacious as if it had been adminiftred that very day : So in this cafe, poffibly a man hath been at the Lord's table, and hath more than once been an unworthy receiver, yet, if he (hall once come to be humbled for ihat unworthinefs, God will rnake facra-ments, fo often received unprofitably, to become efficacious unto him : if then we have mifcarried in our preparations, and difpofitions fo as we have found no benefit, no comfort, yet here is a remedy and help. Take this courfe by after-diligence, and after-humiliation, to fetch life into the ordinances in which we are dead, and which was dead unto us. §. 18. Of Thanhjoivhig, if a good Day.

IF upon examination we find that we were refrelhed, had our hearis enlarged, had virtue from, and communion M'irhChrifl, then muft follow Thankful-nefs, and Obedience.

I. Thankfnlnefs : Return home npw, as with thy heart full of benefits, of the Lord, fo with ihy heart full of praifes to the Lord : Angels employments are mofl: fuitablc to angels food; fhall we blefs God for a crumb and not for a Chrilt ? other mercies are but crumbs, in comparifon of this rich mercy, and Ihall our hearts favour them fo much, and not rt4iih thefe ? %vhat's corn and wine to this ? * This is a mercy in which all other mercies arc fold-

cd up : Chrift doth eminently Contain all other mercies, and in the want of all, Chrid enjoyed isan exceeding great reward; nay, all mercies are not only folded up in him, and intailed to him, but he fweeten*i and fan(ftifies every mercy : Let us return home, as full of the blefling from on high, fo full of praifes to the moft High : Thank-fulnefs is the great grace to be exerclfed in, and thankfulnefs is the great grace to be exerclfed after ; and therefore while the prefent fenfe of this mercy warms our hearis, let the heat of it burft forth into thankfulnefs towards God ; it is the mofl: fuitable fervice, and the mofl fuitable time to return it.

§.19. Ofobeditnceandfruitfulnefsinour lives.

THe fecond thing required in fuch a cafe is Obedience, i. Get we our hearts now farther fei againft fin : let our fouls fay, * Hath God been fo gracious to renew and confirm my pardon, and ffiall I again diihonour him ? Hath he wiped off my former fcores, and ftiall I run on a-freHi to offend him ? Hath he taken off my former burden, and caft it on the back of his dear Son, and fliall I again lay more load on him ? Hath he fpoken peace tome in his ordinance, and jh all I again return to folly ? No, far be it from me : / have wafhed my feet, how fhall I again defile them ? I have put off my coatj hoiu fhall I again put it on ?

2. Get we our hearts further flrength-ened to fervice : in this ordinance is a mutual fealing of covenants between God and us : he feals to the firft part of the covenant, Pardon, Mercy, Grace, and we muft fesl to the fecond part of it, Service, Subje($tion, Obedience. God gives Chrifl to us, and we are to give ourfelvcs back agnin-to Chrifl. As there is matter of bounty from God to us, fo there is matter of duty from us to God : There war never any/bul, to whom God faid in this ordinance, / am thine, whofe

heart

heart die! not echo again to the fame God, fervice. And thus much concerning our Lord, lam thine. Let us then labour to duties before^ in, and after the Jacrament get pur hearts further ftrengthened to of the Lord's fupper.

CHAP. XIV.

Of T RA r E R.

S E C T. I.

Of Preparation to Prayer.

Hitherto of all the duties in reference only to Secret, Private or Publick Ordinances ; now follow fuch duties, as have reference jointly to all three, and they ?.re cither Ordinary, as Praying, Reading the Word,and Suffering; or Extraordinary, asFafting, and Feafllng.

The firft of thefe duties is Prayer, in which, as in the former, there is required fome things, i. Antecedent. 2. Concomitant. 3. Subfequent.

1. There is fomething required before, viz. Preparation ; now this preparation confifts partly in removing impediments, and in ufing the means.

1^ The impediments to be removed are thefe: (i.) We muft lay afide all carnal thoughts and worldly cares, which might diAraft our minds : Keep thy foot luhen thou goefi to God's houfe, faith Solomon, Eccl. V. I. q. d. Jook with what affection and difpofition thou comeft to God in prayer. (2.) We muft putoffour iTioes, /. c. remove our pollutions and corrupt affedlions, as carnal lufts, anger and doubting: / will that men pray every vjhere,lifting up holy hands, -without "wrath and doubting, iTim.ii.8. (3.) We muft avoid furfeiting and drunkennefs, which makes the heart dull and heavy: Take heed to yourfelves, left at any time your hearts be overcharged "with furfeiting and drunken-nefst and the cares of this -world, Luke xxi. 34, 35. With ordinary prayer we muft join a moderate diet, and with extraordinary, f^fting. (4.) We nauft caft o&

our fins: Ixvill -ivafh my hands in inno-cency, andfo -will Icompafs thine altar, 0 Lord, Pfalm xxvi. 6. (5.) We muft draw off from prayer, from refting in it, or truft-ing upon it; a man may pray much, and inftead of drawing high to God, or injoy-ing fweet communion with Chrift, he may draw nigh to prayer, his thoughts may be more upon his prayer, than upon God to ^vhom he prays ; and he may live more u-pon his cufhion, than upon Chrift : but when a man indeed draws nigh to God in prayer, he forgets prayer, and remembers God, and prayer goes for nothing, but Chrift is all.

2. The means to be ufed, are prayer, and meditation.

I. Prayer: a little eating prepareth a weak ftomach, and fetteth an edge upon the appetite to eat more : to this purpofe David prayed before prayer. Let ?riy prayer be Jet forth before thee as incenfe, and the lifting up of my hands as an evening facrifice : fet a watch, 0 Lord, before my mouth, keep the door cfmy lips, Pfalni cxli. 2, 3.

2. Meditation, (i.) On our own unwor-thinefs, that fo we may pray in humility: J am lefs than the leaf} of all thy mercies, faid Jacob, Gen. xxxii. 10. 0 my God, I am afhamed and confounded to lift up mine eyes, faid Ezra, ch. ix. 6. (2.) On the glorious majefty of God our father: he that fpeaks to God, muft remember that God is in heaven, Eccl. v. 2. nay, what is prayer, but a coming before God, an approaching to God, and a meeting of God i ih prayer we have to do with God, and

S20 T Ryi

this will teach us to fpeak to him in reverence. (3.) On the mediation and inter-ceflion of our Saviour Chrift, which is the very ground of our faith in prayer: IVhat-foever ye (loall ajk in my name, that Iivill do. (4.) On the promifes of God in Chrift, made to our prayers: Thou 0 Lcrd of hofts, God of Ifrael, haft revealed to thyfervanty faying, I will build thee an houfe, therefore hath thy fervant found in his heart to pray this prayer unto thee, 2 Sam. ii. 27, <bc. And deliver me^ I pray thee, faith Jacob, from the hands of my brother Efau :

. tkou faidfl, I wtli furely do thee goody Gen. xxxii. 11, 12. Such promifes have

. we all, Ask, and ye f:all have \ feek, <bc. Mat. vi. 6. §. 2. General duties of the foul in prayer.

TH E duties in prayer, are either internal or external: the former are the duties of the foul, the latter are the duties of the body.

I. The duties of the foul we Qiall con-fider in general; and in particular :

The duty in general is to pray ; and that I. In truth : 2. By the Spirit: 3. In the name of Chrift.

I. In Truth,/, e. in fincerity and up-rightnefs of heart: The Lord is nigh unto all them that call upon him in fincerity and in truth. Pfalm clxv. 18. Hence two faults are to be avoided. (i.) Praying with feigned lips, this is to pray with an heart and an heart, as all hypocrites do : but 'tis otherwife with the faints: Hear the right, 0 Lord, attend unto my cry, give ear to my prayer, that goeth not out of feigned lips, Pfalm xvii. i. (2.) Praying with wandering thoughts, ariling partly from theflefh, and partly from the fuggef-tions of Satan : the fpeech of the mouth muft not go before, but always follow after the conceit of the mind ; many times as a mufician's fingers will run over a fong which be hath been ufed to play, although his mind be otherwife occupied ; To mciny in prayer will run over that form of words

r E R.

that they have been ufed to utter, though their minds be roving about other matters: fuch a prayer is called Lip-labour : O let the abfurdity of the fault, breed in us a loathing of It; do our minds wander ia prayer ? endeavour we to join in onefpeech, the prayer of the mouth, and the fpeech of the heart, both which found in God's cars, and then confider whether we would make fuch a fpeech (I fay not with Malachi, To our Prince, but) to any man whom we regard,which yet we are not afiiamed to offer unto the Lord : I will not deny in fuch a cafe, if we be grieved for, and fhive and prayagainft fuch wandering; this infirmity, through God's mercy, and the inter-celTion of Chrift-, lliall not be imputed unto us: it is good to dlftinguifli of the caufe whence thefe wandering thoughts may ariff; if they come from weaknefs in ourfelvc?, or from the temptations of fatan, the Lord will confider this, and deal mercifully with us; but if they arife from mere negligence, or voluntary admitting of loofe thoughts, that is our fin, and we had need to repent and mourn for it.

2. By tlie help of the Spirit: // is the Spirit that helps our infirmities, faith Paul, for lue knoiu not what we ft^ould pray for as we ought, but the Spirit itfelf maketh interceffion for us, with groanings which cannot be uttered, Rom. viii, 26. q. d. when we put forth the graces of the Spirit in us, then the Spiritcomesand helps, and what comes from us now, it comes from the breathings of the Spirit. This helping of the Spirit, is very einphatical in the o-riginal; as a man taking up an heavy piece of timber by the one end, cannot alone get it \ip, till fome other man .takes it up at the other end, and lb helps him : fo the poor foul th:U is a pulling and tugging with his own lieaTt, he finds it heavy and dull, like a log in a diich, and he can do no good with it, till at Inft the Spirit of God comes at the other end, and trikcs the heavicfl: end of the burthen, and lb helps

the

tfie foul to lift it np. In our prayers we fliould eye the Spirit of God, we fhould caft our fouls upon the afliftance of the Spirit, we fliould prefs the Lord with this promife, * Lord, thou haft faid, that thy Spirit helps our infirmities,when we know not what we pray for, nor how to pray for any ^hing as we ought: now make good this word of thine to my foul at this time, let me have the breathings of the Spirit of God in me; alas, the breathings of nan, if it come from gifts and parts, thou wilt never regard, except there be the breathings of the holy Ghoft in me.

^eft. But how fliould we know whether the Spirit of God comes in, or not ? JnfiV. We may know by this: the Spirit of God carries unto God, and it makes the prayer fweet and delightful, it leaves a favour behind it: O the breath of the Spirit of God is a fweet breath, and it makes fweet prayers; it never comes into the foul, but after it hath done any work it came for, it leaves a fweet fcent behind ; as civit that is put into a little box, though you fhould take out the civit, yet there will be a fweet favour left behind; fo though the Spirit of God in refpe£l of the prefent afliflance, "withdraws itfelf, yet it leaves a fweet favour behind it.

3. In the name of Chrifi: for Whatfoever you afk the Father in my name^ that ivill I doy John xiv. 13. There is a neceflity of praying in Chrift's name, i. In regard of admiffion : 2. In regard of afTiftance : 3. In regard of acceptance :

I. In regard of admiffion : God is a con-fuming fire, and we are dried ftubble, there is no approaching to him, but in Chrift, in •whom ive have accejs tuith bolduefe to the throne of grace : God will not look plea-ilngly on us, if we come without Chrift, he is no throne of grace without him; it is Chrift who makes that which was a bar of juftice, a bench of mercy; in him we have admilRon : do we fall upon the duty of prayer ? do it not in the ftrength of man, but in the ftrength

T

T E R. 321

of chrift: fay, * Lord, I come alone in the

merits of Ciirift, to partake of the merits of the Lord Jefus : I have endeavoured to prepare myfelf through thy grace, but I look not for admilTion through my preparations or difpofitions, but through the blood and mediation of Jefus Chrift.

2. In regard of affiftance: we pray, but we have no ftrength to do it without Chrift; we might as well be fet to move mountains as to pray without the ftrength of Chrifl: Without me, faith Chrift, jcw can do nothings John XV. 5. Without union with Chrift, without communion with Chrift, we can do nothing; from Chrift we muft have both operating and cooperating ftrength : both inherent and affiftant ftrength; other-wife though we have grace, we fhall not be able to perform any work, nor exercife oi^r own graces; it is he that muft work all our works in us and for us, the inherent work of grace within us, and the required works of duty for us: and bleffed be that God, who hath given to us what he requir-eih of us, and hath not only made precepts promifes, but promifes performances.

3. In regard of acceptance : our works, they are not only impotent, but impure too, as they come from us; it is Chrift that muft put validity into them ; it is Chrift that muft put his own odours on them, it is Chrift that muft put both fpirit and merit into them, his grace to work, and his blood to own them, for whatever comes from his Spirit, it is prefented through his merits : here is great comfort; do we look over cur performances, and wonder that ever God fhould accept them ? fo much deadnefs, fo little life, fo much coklnefs ? confider then, that God looks upon them, not as ours, but as Chrift's, in whom not only our perfons, but our performances are accepted ; Chrift gives us his Spirit, and is willing to own what we prefent by his Spirit, and God is willing to own whatever is prefented to him by Chrift his Son. To this purpofe there vjas given ic Chrift much in-t cenfe

cenfe that he fhould offer it 'with the prayers of all faints upon the golden altar, which was before the throne, and the fmoke of the incenfe'ivhich came with the prayers of the fainiSy afcended up before God out of the angel's hand. Rev. viii. 3, 4. This angel is Chrift, this incenfe his merits, the mingling of the prayers of the faints with this incenfe is the fupplying, or covering of the defeats of their prayers with the merits of Chrift, and the afcending of this Incenfe and their prayers before God, is his acceptance of them thus co\*ered with Chrlft's merits, and the reafon why the prayers afcended wasbecaufe the incenfe afcended ; that was iheir vehiculum, the pillar of fmoke in which they mounted up to heaven : this rightly confidered, it will caufe us in every petition put up, to think ourfelves fo much beholden to Chrift, that we ftiall be ready to fay in our hearts, when any petition is granted, I may thank Jefus Chrift for this. But what is it to pray in Chrift's name ? ' I anfwer, i. To pray in Chrifl^s name^ js to pray with reliance upon the grace, favour and worthinefs of the merits of Chrift, in whom ive have believed, and have ac-cefs with confidence, by the faith of him, Eph. iii. 13. Chrift's faiisfaflion is the ground of our intercellion ; * becaufe Chrift's blood hath purchafed this (we pray) therefore, O Lord, grant this.'

2. To pray in Chrijl's name, is to pray from his command, and according to his will; as when we fend another in our name, we wifh him to fay thus. Tell him, I fent you, and that I defire fuch a thing of him ; fo when we take thofe things which the Lord puts into our mouths, Hofea xlv. 3. and defire thofe things only that the Lord commands us to feek, whether abfolutely or conditionally, this is to pray in his name. 3, To pray in Chrift''s name, is to pray for his ends, for the fake and ufe of Chrift: thus the phrafe is ufed. To receive a prophet in the name of a prophet, Mat. x. 41. i. e. fox this end and reafon, becaufe he is

r E R.

a prophet. Now let Chriftians obferve,

when they would have any thing of Cod,

to what ufe and end, and for whofe fake

it is. Tou afk, and have not, becaufe you

afk amifs, to fpend it on your lufls, James

iv. 3.A luft is properly fuch a defire (chough

for lawful things) wherein a man muft have

a thing, becaufe it pleafeth him : Give us

water that we may drink, (was the brutifh

cry of Ifrael, Exod. xyii. 2.) not that we

may live to him thai gives it; holy defires

or prayers, oppofed unto lulls, are fuch

defires of the foul left with God, with fub-

milTion to his will, as may beft pleafe him

for his glory.

§.3. The particular duties of the foul in prayer.

THE duties of the foul in particular, are fuch as are, in the mind, and heart. L In the mind, two things are required, viz. knowledge and faith.

L Knowledge of God to whom we pray, and 2. Knowledge of that for which we pray.

1. IVe mufi know and acknowledge Jc fus ChriJ} whom he hath fent : Chrift told the Samaritans ; Te wor/hip ye know not what, John iv. 24. far be it from Chriftians thus to do: without this knowledge we fliall wander into will-worfliip, and iu-perftiiiousinventions; Jnd therefore know thou the God of thy fathers ((aid David to Solomon) and ferve him with a perfe^l heart, 2 Chron- xxviii. 9.

2. ^r<f mu/i know and under ft atid what we pray for, otherwife we are fubjeft to-, our Saviour's reproof, Tou afk you know not what, Matth. xx. 22. Two forts of men are here condemned, i. Thofe that pray in an unknown tongue. 2. Ihofe who pray in a known tongue, but under-ftand not what they pray.

II. Faith, and that either more general^ or more fpecial.

1. Faith more general, ' is fuch a ftitb, as apprehv;nds the main promife of the gof-pel concerning falvation by Chrift.'

2. Faith more fpecial, * is fuch a faith

as.

T RA

as apprehends the precious promifes made to our prayers, whereby we are perfuaded that our particular req«.iefl;s (hall be granted unto us,' only with this diftinftion ;

* in matti^rs fpiritual, necedary to falvati-on, we are to afk abfolutely, as being perfuaded that God hath fubordinated our falvation to his own glory ; and we are to believe abfolutely, that the Lord will grant them unto us; yea it is a good fign, if we dedre any faving grace, that the fame grace is begun in us : but in matters temporal or fpiritual, not neceflary to falvation, we are to alk them conditionally, fo far forth as they may (land with God's glory, and the good of ourfelves and our brethren, and we are to believe that he will fo far forth grant them :' thus our Saviour prayed in the like cafe, 0 my Father, if it he pojjible, let this cup pafs from me, neverthe-lefs, not as I lui/l, but as thou zuilf, Mat. xxvi. 39.

2. In the heart, three things are requi-fite, I. Humility. 2. Reverence. 3. Ardency of fpirit.

I. Humility, which is derived ab humo,

* from the ground,' intimating, that when we pray, we fhould humble ourfelves, as it were to the ground : thus the Ghri-IHans in the eaftern churches were wont to cafl: themfelves down to the ground when they called upon God: thus Abraham acknowledged himfelf but dufjt andafh-c'j, Gen. xviii. 27. Thus Jacob cow/t;^^ himfelf lefs than the leaf} of all God's mercies, Gen. xxxii. 10. Thus David profef-fcd that he would he vile before the Lord, 2 Sam. vi. 22. Thus Ifaiah cried out, / am a man of unclean lips, and I dwell in the midj} of a people of unclean lips, Ifai. vi. 5. Thus Ezra prayed, 0 ?ny God, I am ajhamed, and blu(h to lift up my face to thee, my God, for our iniquities^ are in-creafed over our head, and our trefpafs is grown up unto the heavens., Ezra ix. 6. Thus the centurion, Lord, 1 am not worthy that thou floQuldfi come under my roof:

r E R. zn

thus the woman of Syrophenicia, confef-fetli herfelf a dog in comparifon of the If-raelitcs; and thus the prodigal, received to favour, confcflcth himfelf unworthy t9 be called a fan : here's a cloud of witneffes concluding chat humility in the heart is requifite in prayer.

2. Reverence of the mrjefty of God: Serve the Lord with reverence, and re* joice with trembling. Pfalm ii. ii. The bleffed angelsbeinp; in God's prefence, and founding forth his praiie, are defcribed, as having fix wings, whereof two pair ferve to cover their faces and their feet, hereby betokening their wonderful reverence of God, Ifaiah vi. 2. How much more ihould we, who inhabit thefe houfesof clay, fub-jecl to infirmities, and corrupted with fin, be ftrickeu with an awful reverence of Almighty God ? Did we confider ourfelves to be in the midft of angels, before the God of angels, performing the like exercife as the angels, how would this flrike us with a reverence of this great King of heaven ?

'^.Ardency or fervency of fpirit', this gives wings to our prayers, and caufeth them to afcend before God ; this fets on work all the graces of God's Spirit, and the more fervent the prayer is, the more they are intended, a<fluated, increafed : I mean not thus of every fervency; there is a fervency of faith, and a fervency of mere natural defires : in this latter, thers is no holinefs, no fire of the fpirit, but in the former there is ; vvhen Chrifl lived u-pon earth, many came to him, and fome were exceedingly importunate tobe healed, or to have devils caft out, etc. now if he anfwered their requefls, his ufual phrafe was, Be it unto thee (not according to thy importunity and fervency, but) according to thy jaith; q. d' * I heed not, I regard not this clamour and earneffnefs, if it be only out of mere natural defires, but if it be out of faith ; if befidcs fenle of need, you have in you a true hope of mercy, then be it unto thee according to that; this T t 2 fer-

fervency is fet out In the word by divers fjgnificant phrafes; Sometimes it is called a crying unto the Lcrd: thus Mojes cried unto the Lord, Exod. viii. 12. and Samuel cried unto the Lord, I Sam. vii. 9. and Elijah cried unto the Lord, 1 Kings xvii. 20. and Ifaiah cried unto the Lord', 2 Kings xx. 11. fometimes a crying mightily : let man and heaji be covered with fackcloth,and cry mightily unto God: Jonah iii. 8. fometimes a lifting up cf our prayers ; iv here fore lift up thy prayer for the remnant that is left, faid Heze-kiah to Ifaiah : If. xxxvii. 4, Sometimes a pouring forth of\ur fouls before the Lord like 'jjater, 0 wall of the daughter of Zi-cn, pour out thy heart like water before '-'He face of the Lcrd: Lam. ii. 19. Thus the Jfraeliies drew water, and poured it out before the Lord,and failed on that day ,and faid there, IVe have finned againf? the Lord, i ■ Sam. vii. 6. Sometimes a groaning infpirit, or, groans of the fpiiit; The fpirit itfelf waketh intercefflon for us with groanings luhich cannot be uttered: Rom. viii. 26. Sometimes a praying exceedingly j Col. iv. 12. Sometimes a praying fervently; 1 Thelf. iii. 10. Sometimes Ilriving with God, hhw I befeech you, brethren, for the Lord Jefus Chrifl's fake, and for the love sf the Spirit, that you fhive together with me in your prayers to Cod for me : Rom. XV. 30. Sometimes a wreftling with God, Thus Jacob wreftled with a man, /. e. with God in the form of a man, until the breaking of the day : Gen. xxxii. 24. All thcfe phrafes do fet forth the excellency, the neceffity of this ardency, fervency of prayer required in the text. §.4, The duties of the body in prayer.

THUS far of the duties of the foul in prayer ; as/or bodily exercife of itfelf, it profiteth little; but if joined with the foul, it is of great importance ; Therefore glorife Cod in your body, and in your fpirit, for both are Cod's, i Tim. iv. 8. 1 Cor. vi. 20.

RATER,

The duties of the body may be reduced to thefe two heads: i. The gefture of th body. 2. The fpeech of the mouth.

Concerning the firft ; in pviblick prayer

we are to follow the cuftom of the church

wherein we live, if it be without fcandal

and fuperftition : in private prayer, we

may take our liberty, ib that our gefture

be correfpondcnt to the affections and dif-

pofitions of the foul. In fcripture we read

of thcfe feveral geftures: (i.) Standing,

which is a token of reverence and lervice,

2 Kings V. 25. I Sam. xvi. 21. i Kings

X. 8. Job xxix. 7, 8. Gen.xviii. 22. 2

Chron. xx. 5. Pfalm cxxxiv. i. Luke xviii.

13. Mark xi. 25. (2.) Kneeling, which is

a token of our humility and earneftnefs

in prayer, Pfalm xcv. 6. 2 Chr. vi. 13.

Dan. vi. 10. A<Sls vii. 60. ix. 40. xx. 36.

Luke XX. 41. (3.) Proteftation, or falling

on the ground, or falling on the face, a

gefture of the grcateft humiliation, tho*

not ufed among us in thefe parts of the

world. Numb. xvi. 22. Jo(h. v. 14. Ez.

ix. 8. xi. 13. Matth. xxvi. 39. (4.) Sitting, Lying, W^aiking, Riding, Journeying, in fome cafes, 2 Sam. vii. 18. i Kings xix. 4. Ifa. xxxviii. 2. Pfalm vi. 6. Gen. xxiv. 26. 2 Chron. xviii. 31. (5.) Uncovering of the head in men, covering of the head in women, which is a token of fubjection, I Cor. xi. 7, 10. Rev. iv. 10. (6.) Lifting up and cafting down of the eyes, the former being a token of faith, the latter of deje<ftion and humiliation, Pfalm cxxiii. i. Matth. xiv. 19. John xi. 41. xvii. i. Luke xviii. 13. (7.) Lifting up or llretching forth of the hands; exprefling humility and earneft: aftedlion ; and knocking them on the breaft, which betokens guilt, and earneft dellre of pardon, Exod. ix. 33. Pfal. cxliii. 6. I Kings viii. 22. Pfalm cxliii. 2. Lam. iii. 41. Luke xviii. 13. Luke xxiii. 48. Concerning the fecoud ; viz. The voice or fpeech of the mouth ; it is neceffary in church or family, and moft convenient in private: flow the voice ufed in prayer, is

ci-

T

either Inarticulate, or articulate.

I.The inarticulate is that which is uttered in fighing, groaning, and weeping: Lord, all my defire is before thee', and my groaning is not hid from thee, faith David,PI. xxxviii. 9. and Hezekiah profefleth,"77;<2/ he did chatter like a crane or a fwallow; and did mourn like a dove, Ifaiah xxxviii. 14. Jlnd the Spirit himftlf maketh intercejjion for us vjith groanings ivhich cawiot be uttered^ Rom. viii. 26.

2. The articulate voice, is the external fpeech itfelf, whereby the prayer is expref-fed, wherein three things are confiderable, I. Quantity. 2. Quality. 3. Form.

1. For Qiiantity, we muft not affect prolixity, as if for multitude of words we looked to be heard j When ye pray^ ufe not vain repetitions, as the heathen doy Mat. vi. 7. The heathen thought that their gods did not always hear, as being other-wife employed (foElias told Baal's priefls) and therefore they ufed to repeat the fame things often, that if they did not hear them at one time, they might hear them at another time ; thus Chriftians muftnot pray, they mull not lengthen their prayers, as conceiving that either God hears not, or that he will hear for the length's fake ; but on theotherfide,where there is variety of good matter, uttered with the attention of mind, and vigour of affection, there the longer we continue in prayer, the better it is.

2. For Qiialiiy, we need not be curious in refpedl of the ftile, God looking to the heart rather than the fpeech: as it is not the loudnefs of a preacher's voice, but the weight and holinefs of the matter, and fpi-rit of the preacher that moves a wife and intelligent hearer ; fo not gifts,but graces in prayers are they that move the Lord : the reafon is, prayer moves not God as an orator, but as a child moves his father: two words of a child humbled and crying at his father's feet will prevail more than penned orations: it is the meaning of the Spirit that God looks unto, more than the

RATER. 325

exprellions, for the groans are faid to be unutterable, Rom. viii. 26. yet muft we not be more carelefs and negligent for the manner of fpeech, than we would be, if we were to fpeak to a mortal man. If ye offer the blind for facrifice, is it not evil ? and if ye offer the lame and Jick, is it not evil ? off'er it now unto thy governor, will he be plea fed with thee, or accept thy per-fon? faith the Lord of hof}s,Mz\. i. 8.

3. For the Form : we are not tied to any fet form, nor are we fo tied to conceived prayer, as that it muft be without all ftudy or meditation, either againft the inftant, or in former times: a man may conceive a prayer ex tempore, and yet without enthufiafms, or extraordinary revelations ; viz. by the help of his former fludies and meditations : and that I may alford fome help that way, I fhall, in con-clufion of this chapter, lay down a directory for prayer, together with a form of prayer (tho' broken) in fcripture-phrafes. §.5. Duties after Prayer.

TH E Duties Subfequent, which follow after prayer, are thcfe : I. Quietly to reft in the good-will and pleafure of God, not doubting, but the Lord hath heard our prayers, and in good time (hall grant that which fhall be mofl for his glory, and our good ; and this is the meaning of the word Amen, wherewith we feal up our prayers.

2. Diligently to ufe all good means for the obtaining of our fuits ; as, if I pray for faith, or any other fpiritual grace, I muft, befides prayer, ufe all good means carefully, which the Lord hath ordained for the begetting and increaling of thofe graces in us, as hearing the word preached, receiving the facrament, reading the M'ord, and meditating on it, otherwife, our prayers are a tempting of God, as if he muR: grant, not by means, but by miracles.

3. Carefully to look after our prayers, and to caft up our comings in, and gainings by prayers, otherwife we are like fool-

ifh venturers, who have a great flock a going, but look not after their returns : In the morning I ivill dire5l 7ny prayers, and look up, Pfalm V. 3. There are two military words in the verfe, David would not only pray, but marfhal up his prayers, put them in array ; and when he had done fo, he would be as a fpy upon a tower, to fee whether he prevailed, whether he got the day : for the better unfolding this myftery of grace, I fhall propound and give anfwer to fome queries or cafes of confci-ence, as;

1. Suppofe Ihave.prayedy how Jhall I af-.Juredly know that' God hears, and will

•anfwer in his oxvn time ?

2. Suppofe the thing 1 dejired Jhall not he anfwered, how may lajjhredly know that Vod notwithftandingdoth hear my prayers?

3. Suppofe after prayer, I ohferve all I can, and I can by no means difcern, that either God will anfwer, or doth hear my prayers, what flmll 1 do then?

4. Suppofe the thing I defire is anfwer^ ed, how may I ajfuredly know it was at my prayers, or out of comtnon providence ?

5. Suppofe that others jointed with me in thofe prayers mxv anfwered, how fhall I know that my prayers had an hand in obtaining thofe anf vers, as well as any others?

6. Suppofe I am affured upon former nbfervations, that God hath heard, and anfwered my prayers in their particulars,

what mufl I do then ?

§. 6. The firfl cafe : Suppofe I have prayed, how may I ajfuredly know that God hears, and will anjwer in his own time ?

WE may refolve this cafe, by fome obiervations, before Prayer, in Prayer, and after Prayer.

I. Before Prayer : when God prepares the heart to pray, when he pours upon a man a fpirit of gnice and fupplication, a praying dilpofition ; when he puts in motives, fuggefts arguments and pleas unto Cod, as materials for prayer j all which

jr E R.

you fhall find to come in readily and of themfelves ; and that likewife with a quickening heat and enlargement of affedfion, with a lingering and longing and reftlef-nefs of fpirit to pour out the foul unto God : this is a lign that God lends his ear, and will return anfwers : Thou wilt prepare their heart, thou wilt caufe thine ear to hear, Pf. X. 27. q. d. Thou fcfhioneft the heart, and compofefl it into a praying frame,and that is a fign, Lord, that thou meaneft to hear.

2. In prayer ; as, (r.) When God draws nigh, and reveals hfmfelf to thy foul in and upon fuch and fuch a particular petition, when God fmiles upon thee, welcomes thee, falls about thy neck and kif-feth thee ; when no fooner thou comeft into his prefence to inquire of him, but he fays, here lam, as the promife is, Ifa. Iviii. 9. this thou art to obferve as a fign that he hears thy prayer, and accepts both thee and it ; Hear me fpeedily, faith David, and that I may know thou hearefi me, draw nigh unto my foul, Pfal. Ixix. ly, i8. (2.) When God doth put a reftlefs importunity into the heart maugre all difcouragements, for this or that mercy, and when this im» portunity is joined with a fubje^tion to God's will, and runs along with it, then hath God ftirred it up, and then look for fomething to come; you know the parable how the unjufl judge heard the widow for her importunities fake, Luke xviii, 5. So when God puts this importunity into the heart, it is a fign God means then to hear and anfwer.

3. After prayer : this will appear in fe-veral particulars; as,

I .When God quiets and calms the heart after prayer, by fpeaking fomething to the heart, though what is fpoken be not always difcerned ; as when you fee an earned or importunate fuitor going in to a great man, exceeding anxious, but coming out very chearful, contented, and quiet in fpirit, you would conceive that

cer-

certainly fomcthing hath been faid to him, which gave him encouragement: fo when thou goeft to God, and haft been importunate in a bufinefs, and thy defires were exceedingly up for it, and then thou rifcft up with thy mind, calmed and fatisficd, and thou feeleft theanxioufnefs,the follici-tude of thy heart about the thing taken off and difpelled ; this is a good fign that God hath heard, and will return anfwer to the full: whenHanna out of much bitternefs, and with ftrong defires had poured out her foul unto the Lord, it is faid, 'That Jhe looked no more fad, I Sam. i, 18. And then God gave her a fon, a fon of her deilre.

2. When God gives an obedient, dependent heart,in walking before him, when that confideration ftill comes in a curb unto fin; if I regard iniquity in my hearty God will not hear me, Pi". Ixvi. 18. When God doth ftill after praying, keep the foul in a more obedient frame of Ipirit; when he keeps thee from ufing all means, i;c. it is a fign that God hath heard thy prayers, and thou flialt have returns: David praying for his life, Hear my prayer, 0 Lord, give ear to my fupplications ; in thy faith-fulnefs anfwer me, and in thy righteoufnefs, Pfalm cxliii. i. Prefently after, he prays for holinefs, knowing that fin would e-ntrvate and fpoil all his prayers, Cauje jne to know thy way, wherein 1 Jhould walk, teach me to do thy -will, ver. 8.

3. When God, after prayer, ftrengthen-eth the heart to wait and expert for the mercy defired, when a man, after prayer, begins to wait, rather than pray (though he prays ftill) becaufe he looks now God ihould perform ; in this cafe, and at this time he may look for fome good anfwer from God : David having prayed, fays to his foul. Wait on the Lord, be of good courage, and he will fir engi hen thy heart: wait Ifayy on the Lord, Pfal. xxvii. 14.

"PRATER. 3^7

§.7. Thefecond cafei Suppofe the thing I

defire fijall not be anfwered, how may I ajfuredly know that God notwithfand-ing doth hear my prayer ?

WE may refolve this cafe, if i. we obferve thefe particulars.

1. Whether thy prayer was framed in a right manner ? didft thou not pray abfo-lutely for fuch bleffings as were never abfo-lutely promifed? if fo,no woiider thy prayer is denied ; or didft thou pray conditionally (as Chrift prayed, If it be poffible, etc.) then thy prayer may be heard, and yet the things denied ? for otherwife Chrift had not been heard, when yet the text fays. He was heard in that he feared, Hcb. V. 7.

2. Whether there be not a refervatiot* in that denial, for fome greater mercy,

^whereof that denial was the foundation ? If we had many of our defires, we fhould be undone : if the child had lived for whijch-David fo earneftly prayed, he would but have been a living monument of his owa fliame ; God therefore denied his prayer^ but after he gave him a Solomon.

3. AVhether God doth not anfwer thee fiill according to the ground of thy prayer ? Now the ground and intent of thy prayer, is, after God's glory, the churches good, thy own particular comfort; it may be God denies the particular mercy thou defireft, and yet he anfwers the ground of thy prayer, his glory fhall be advanced, his church preferved, thy comfort made up (even for that prayer of thine) fome other way.

4. Whether God yields not far to give thee fatisfa(ftion, as if he were tender oF denying thee ? So the Lord anfwered A-braham, when praying for Ifhmael, 0 Jet JJhmael live in thyfght! God went as far in anfwering his requeft as might be, / have heard theey faid God, and I have bleffed him, and Iwilhnake him fruitful, and multiply him exceedingly, and he Jliall yeget twelve princes i but my covenant I

-will ejlahlijh vj'ith Ifaac,GeT\. xvii. i8,20.

5. Whateffefts that denial hath upon thy heart ? as

(i.) W,heiher thy heart be enlarged to acknowledge God to be holy and righteous in his dealings with thee, end thine own unworthinefs the caufe of his denying thee ? / cry in the day time, faid David, but thou heareft not : yet thou art holy, 0 thou that inhahitejl the praifes of If-raely Pfalm xxii. 2, 3.

(2.) Whether God fills thy heart with holy contentment ii^the denial ? . (3.) Whether thou canft be thankful to God out of faith, that God hath ordered all for the bell, though he hath denied thee?

(4.) Whether thy heart be not difcou-raged, but thou canft pray ftill, at Icall for other things ? it moves ingenuous natures to fee men take repulfes and denials well, and fo it moves God : now if the cafe be thus, if upon obfervation thou canil fay, that thy prayers, though denied, were conditional [if God will] that thou perceiveft a refervation in God's denial, for fome greater mercy ; that God anfwered thee at leaft, according to the ground of thy prayers, that God yielded far to thee; as if he were loath to deny thy prayers ; that thou feelcft fuch effects of denial upon thy heart, as thefe: i. An inlargement, to acknowledge God holy and righteous. 2. An holy contentment in the denial. 3. A thankful heart. 4. An heart not difcouragcd howfoever. Surely then God hears, or God hath heard thy prayers, although the particular fuits are not accomplilhed.

R.

ings? fpy no returns of thy prayers ? it is then thy duty,

1. To examine what is the caufe; and if the fault be in our prayer, becaufe ive did ajh amifs, Jam. iv. 3. we muft endeavour by God's gmce to amend ; or if the fault be in ourlelves, becaufe we are impenitent, we muft repent, and then renew our praters unto God,

2. To perfiftand perfcvere in our prayers, without fainting : continue inflant in prayer, as Hanna, and David, and Daniel, and Bartimeus, and that importunate widow, Luke xviii. i. Rom. xii. 12.

3. To expeftthe Lord's leifure ; I "waited patiently for the Lord, faith David, and he inclined unto me and heard my cry, Pf. xl. I.

4. To reft in the good will and pleafure of God; Let him do what feemeth him good; Who can tell but God in time may give thee a iign of his good will towards thee, and that he hath heard thy prayers ? howfoever it is the Lord that gives or denies, let him do what he pleafe.

§. 9. The fourth cafe ,- Suppofe the thing I defire is anfwered; how may 1 affured-ly know it was by my prayers, and not out of common providence ?

WE may refolve this cafe by giving thefe dire(flions to the foul, whereby it may be inabled to difcern when and how things prayed for, come in by prayer; as

1. From the manner of God's perfot-

§. ^.rhe third cafe : Suppofe after prayer, I obferve all I can, andean by no means difcover, that either God will anfwer or hear my prayersy What flmll I do then ?

WE may refolve this cafe by laying o-pen the duties appertaining to fuch a foul: canft thou not difcern God's deal-

mance; when God gives any thing in anfwer to prayers, he often difcovers a more than ordinary hand of providence in it; as (I.) By bringing it to pafs through many difficulties; Thus Peter was delivered out of prifon at the prayers of the church, A£ts xii. 6, 10. and we find i. He was fleeping between two foldiers, if they had wakened, he had been difcovered. 2. He was in chains, but they fell off". 3. The keepers ftood before the doors, but they minded

him

T R A

him not. 4. When one watch is paft, he pafFeth quietly tlirough another. 5. When both thofe were pafl, an hon gate flies open of its own Second ; now fuch difficulties are there in many bufinelfes, which yet in the end are accomplilhed by prayer; iron chains fall olF, iron gates, enemies hearts, fly open of their own accord, and though not in that miraculous manner, by the means of an angel, yet no lefs wonderful.

(2.) By facilitating all means, and cau-fjng them to confpire to accompliQi the thing prayed for ; thou haft wind and tide, and a fair day, and all the way paved and plain before thee ; there falls out a great conjunction and meeting of many circum-ftances together to cffeftit, which had influence into it, wherefore if any one had

329

T E R,

it was done.

*(4-) By doing above wb.Tt was deflred with addition of other mercies; Co Solomon alked Wifdom, and God gave him more than he afked, Peace, riches, and honour, 1 Kings iii. 12, 13. When prayers are anfwered, ufually mercies come thick; the thing we prayed for, comes not alone.

(5.) By adding fome fpecial circumftan-ces, as a token of God's fpecial hand in it, fuch a token as a man himfelf often takes notice of, yea, and others alfo often take notice of it; Shew me a token for good, faith David, that others that hate me may fee it, and he a/J}a?ned, Pfalm IxxKvi. r/. So when Abiaham and Ifaac, and Abraham's fervant had prayed for a wife for Ifaac; fee by what a token God (hewed that he had heard their prayers; Rebekah

been wanting, haply the thing had not been ^^vas the firft that came out, and if J}?e he

done ; thus when Krael went out of Egypt (which was the accompliihment of their prayers) their cry came up unto Cod, faith the text, Ex. ii. 23. how were all things facilitated? the Egyptians that detained them came and intreated them to go out. Rife up, and get you forth among/} 7ny people, faid Pharaoh ; yea, they were urgent upon the people, that they might fend thetn >cut of the land ; yen, they hired them to go cut with their jewels of filver, and jewels of gold, and raiment, and Pharaoh parts himielf lovingly and fairly with them, and defires their prayers, Blefs me alfo ; yea to fhew there was no refiftance, the text faith, A dog did not move his tongue. Exodus xii. 13, 33, 6r. xi. 7. the brute creatures did not di(}urb them, though at midnight, when thefe creatures ufe to be moft obftreperous through noifes, efpeci-ally at travtllers.

(3.) By bringing it to pafs fuddenly and imexpeCtedly ; as the return of the captivity of Babylon, which was the conduHon of many prayers, was done in a trice; they were as men in a dream, Pfalm cxxvi. i. ti'.ey could fcarce believe it was fo, wlicn

the woman appointed for Ifaac (prays the fervant) let her offer me drink, and my camels aljb, and thtrehy fyall I know thou hafi P}ewed kindnefs to my viafler. Gen, xxiv.14. and God gave him the token, and therefore the fcxsz\-\\. bowed at it,and wor-pnpped the Lord-, if we take notice of the lign, it was fuch as argued in her a kind, courteous difpofition, which therefore, it may be, he fingled out as a token of a meet wife, efpecially to be looked at in the marriage choice.

2. From the time, wherein the thing prayed for is accompliOied : God, who doth all things in weight and meafure, fl;ews his wifdom and love as much in the feafon, as in giving the thing itftlf; God confidcreth all times of thy life, and flill chufeth the befl and fittcfl to anfwer thy prayers in: In an acceptable time have 7 heard thee, faith God, Ifa. xlix. 8. as,

(i.) It may be at the very time when thou art moft inftant and earnert in prayer : IVhilcS they are yet fpcahing, faith God, I will hear, Ifa. Ixv. 24. a time culled out on purpofe, that rhey iright reft affured it was an anlwer to iLeir prayers, U u 2. At

2. Ai that time when thou haft moft rircd,nnd when thy heart is moft fitted for mercy, /. e: when thy heart is moft fuhdu-ed, and thy lufts mortified, for then thou art fitteft to relilh his goodnefs alone, and rot to be drawn, away with the carnal fweetnefs that is in the thing; Thou wilt prepare thine heart, thou wilt cau/e thine ear to hear, Pfal. x. 17. thou wilt prepare thine heart in taking it off from the thing delircd.in making it quieted and contented with God in the things and thou wilt hear~\ this is^he fitteft time.

3. From the efFe(flsupon thy heart that prayeft ; as

(i.) If the thing granted by thy prayers, «iraw thy heart more neaV imto God : things granted out of ordinary providence only, do increafe our lufts, and are fnares to us; but if thou findeft God's dealings with thee, to be a kindly motive to caufe thee to mourn for fin, and to be a re-ftraint again ft fin, it is a i]gn it was a fruit of thy prayer : Awny from me ye -workers of iniquity y (faith David) God hath heard the voice of my weeping, Pfalm vi. 8. or,

(2.) If thou findeft God's dealings with thee, to be a kindly motive, to caule thee to lejoice in God, more than in the thing obtained, it is a iign it was a fruit of thy prayer. Hanna bk (frng God for \^Qx child, My heart rejoiceth in the Lord, faith fhe, I Sam. ii. i. She rejoiceth not fo much in the gift as in the giver, not fo much in her chfld, as in his favour that anfwered her prayer.

(3.) If the mercy obtained by thy prayer, inlarge thy heart with thankfulnefs : felf-love makes us more forward to pray, than to give thanks, for nature is all of the craving and taking hand, but where grace is, there will be no eminent mercy gotten with much ftruggling, but there will be continual, particular thankful remembrance of it a Ions while after, with much inlargcment; ' Great blellinps won with prayer, are worn wUh thankfulnefs / fuch a man will not

r E R,

a(k new, but withal, he will give thanks for old : thankfulnefs of all duties proceeds from pure grace, therefore if thy fpirit ftirs thee to it, it is a fign he made the prayer : fee Manna's fong when ft^e had her clefire, I Sam. ii. i.

(4.) If the mercy gotten by thy prayer, doth incourage thee to go to God another time, to pray again more confidently and fervently, it is a fign thou haft gotten the former mercy that way ; The Lord hath heard 7ne, faith David, and I will call upon him as long as I live, Pfalm xi. 6. 2.

5. If the thing obtained by thy prayer^ doth make thee careful to perform thy vows made in prayer: I will pay thee my vows, faith David, which rny lips have uttered, and my mouth hath fpokcn, whtn I was in my trouble ; and the leafon follows, becaufe that verily Cod bath heard me, when I cried to hitn, Pfalm Ixvi. 13, 14. So Eliphaz in Job doth connect and hang thefe two together, Thou /halt make thy prayer to him, and he /hall hear thee, and thou flialt pay thy vows, Job xxii, 27.

6. If the thing granted by thy prayer prove a real and liable mercy; if the curfe be taken out, and it have few thorns and vexations in it; When the blejfing of God maketh rich, he addtth no jor row with it, Prov. X. 12. It may be the heart was put to fome trouble in the deferring, but 'tis recompenfed by the more fettled, conftant, unmixt Iweetnefs in the cnjo\ ing.

7. If the mercy obtained brings with it afFurance of God's love, and an evidence of his favour ; I need nr^t make that a fign, for when this comes with a mercy, it carries its own evidence ; you will then know well enough thai it is the fruit of prayer. §. 10. The fifth cafe ; Suppofe that others

join with me in thsfc prayers now anfwered, howfhould I know that my prayers had an hand in obtaining ihoje an-fwers, as well as any others ?

W£ may relolve this cafe by thefe ob fervations; as

I.If

*? R^r E R.

T. If thy heart did fympathize and ac

31

cord in the fame holy nffecftion with thofe others in praying, then it is certain thy voice hath helped to carry it; Jf two of you Jhall agree on earth, faith GhriA, Mat. xviii. 19. as touching any thing that they Jhall ask, it Jhall he done J or them of my father who is in heaven: if tvjo ofycu Jhall agree (the word is Jumphonejoftn') q. d. if you harmonioufly agree to play the fame tune (for prayers are mufick in God's ears, and fo called, melody to God, Eph. ii. 29.) if you agree not only in the thing prayed for, but in your affe^ions, for it is theaf-feflions that make the confort and melody ; if the fame holy affections were touched and flruck by God's Spirit in thy heart, that was in others, then didft thou help to make up the confort, and without thee it had been imperfe<fl; yea without thee the thing might not have been done, for God fometimes ftands upon fuch a number of voices (as when he named ten perfons in Sodom) and fo one voice may caft it.

2. If thy heart be filled with joy in the accomplifhment of what wasprayeJ for, it is an evident argument that thy prayers did move the Lord to effe£\ it, as well as the prayers of others. When good old Simeon faw his prayers anfwered in fending the Meffiah into the world, he was e-ven -willing to die thro' joy, and thought he could never die in a better time ; L.rd, now letteji thou thyfervant depart in peace, according to thy word, Luke ii. 29.

3. If the thing concern others, and thy heart be thankful for a blefTmg on others, prayed for by thee with others, it is a fign thy prayers had fome hand in it.- thus Paul prayed for theTheiralonians,and when Timothy came, and brought him good tidings of their faith and charity, he was not only comforted, but in his ravirtiment he cries, I'/hat thanks can we render again to Cod J'or you ? I Theff. iiL 6, 7,9.

4. If the thing concern thyfelf which was prayed for by others, helping thee in their « prayers, wbatcaufe hafl thou bui to think

U"

it was granted tor thy own prayers, and not for theirs only ? It may be indeed that God heard thee the fooner through the help of their prayers: / know this Jlmll turn to my falvation, thro'' your prayers, faid Paul, Phil. i. \^. But if God Airs up thy heart to pray for ihylelf, as well ag others pray for thee, then God that gave thee an heart to pray, hath heard thy prayers alfo, and hath had a refpe<5l to thee as well (if not more than) to others, becaufe it concerneth thyfelf efpecially, as being a more fpecial mercy to thee than to others. §. 11, The Jixth cafe : Suppofe I am affur. ed on former obfervation, that Cod hath heard and anfwered my prayers in their particulars, what mufi I do then ?

WE may refolve this cafe, by laying open the duties appertaining to fuch a foul; art thou now allured of the anfwer and return of thy prayers, it is thy duty then

1. To be thankful to God for his good-nefs: BleJJldhe the Lord (faith David) becaufe he hath heard the voice of my Juppli-cations, Pfalm xxviii. 6.

2. To love God the more, and refolve with confidence to call upon him fo much the more ; / love the Lord becaufe he hath heard the voice of my fuppHcation ; becaufe he hath inclined his tar to me, therefore I will call upon him as long as I live, Pfa!ra cxvi. 1,2.

3. To have fuch a deportment and demeanour ever after as is fuitabletofuch who have commerce and intercourfe with God ; as. To depart from fin, to apply our hearts to obedience, and to pay all our vows : a-way from me, ye workers of iniquity, God hath heard the voice of my weepjng: and I will pay thee my vows wiiich my lips have uttered,/cr Cod hath heard me, Plal. vi. 8. Ixiii. i 3, 14, 19.

§. 12. A direSlijry for prayer.

Promifed in conciiifion of this chapter,

to lay down a directory, and a broken

or interrupted fcripture form of prayer ;

for the former, i Ihall draw ihis Icheme^

TROVER.

In prayer obfcrve wc

f. Tl.e Preface to it, wliicli confifts of (i ) A Dc-ffription of God. and that both by his Attributes and Promifis.

(i.) A cravin;» of Aud\er.<c and Acceptance.

IF. Tlic^Prt)7j of it, vvliich arc three, namely, Con-fcjjhn. Vctillon, Th.iidf^ivir.g.

(I.) Cciiifcffion of i\n, and that of three kirid«, (i.) Of the finof ourfirrt Parents; (i.) Original Pollution, (3) Of a£^ual TraiifgitlTKins.

In confcllion of actual Tranfgnffions,

(1 ) Confefs we our tranfgrclhons in thought, word, ar.d deed, before and fiiire convcrfion. ^ (1.) Confefs we our fins againll ligiit of knowledge, checks of conliience, long forbearance of God, tender mercies, tenifyinj; judgments, rtrong purpofes, frequent proniilcs, multiplied vowf.

(3 ) Confefs we the i'>l^ of our age, fcx, conftitution, ' relations, &c.

(4.) Confefs we oiirfecrct. op; n, bof ^m lufls, 1. Againft the Law of God ; 2,. Againll the gofpcl of CiiriO, as,

OurnotthirdingufttrCluirt; our not relying on Chrill; our grieving Goti's Spirit; oiir continued impenitency.

(j.) ConKfs we our fins, in their feveral aggravations; by circum(lances of—

I. T/.'f Perfin i.gahij}'.vboyn they are committed:~i. -The N:n>:hr of them ; — 3 t lie T'uDe, Place, Manner, dec.

(6 ) Confcis wc the juJgnierit and condemnation we dclei ve for fin ;—To wtiich is ann-jied humiliation, or iDOUtning for (in.

(II.) i'etition ; and that i. for ourfclves ; z. for others.

(1.) For oitrfcives ; and this fort of petition includes ■ in it two things, namely, frr^:.tio'i, and (kpreo.U'wn.

1. PrecatiOn, and that t'ortlieP; following things, viz.

(i.) Pardon of fin, and that, for his names fake, his

promife lake, his mercies fake, Cbriii's fake. (1.) Sea-Jin" of ilis pardon to (ur confciences. (3.) Peace of ccnfcience and joy in the holy GhoU. (4.) Juftifying and

hvely faith, (j.) Repentance unto life. {6.) Saving knowledge. (7.) Love to God, faints, enemies, (a.) Lively hope, ardent zeal, filial fear, &c. (s>) Growth in grace. (10.) For means conducing, as. The word preached, The fjcraments. The Sabbaths. (11) Purifying, and power againft fin. (ix.) A blelTing on our outward callings. (13.) Sandlifying ot all aifliftions to us or others.

X. Deprecation, and that,

(i.) Agoinfl all evil; of fin efpccialiy; againft the devil, and all his aflaults, again(l the world and all its temptations, againrt pur own flcfh, with all the lufls of it, againft our darling corruptions, Deiilali fins.

(1.) Againft all judgments, either National, or Per-(bnal. National, as \V'ar, Famine, Ptftilencc, and the like. Perf)nal, as bodily diicjfcs, lib-f. and inward Terrors of Confcience, and Spiritual Dcftrtion.

(3.) Agaitill the fting of Jeatli and horror ;)f the grave.

I. Petition fjr others, (1.) All belonging to God's e-hd^ion, though as yet uncalled, as, Je^s, Pagaiii, Infidels, Profane or ignorant Chriftians, Perfccuti rs then\-felves. (z.) All in the bolbni of the cliurch, either in foreign CO" lilies ; or in our own nation, as tl c ni-gi-ftracy, the miniftry, the commonalty. (3.) .\\\ alBic-tcd in foul or_ body.

(III.) Thai.kfaivin^, and that fjr blcllings Ipiritual, and v temporal.

I. Spiritual bl.flings, fiich as are (i.) Election, witli all the golden chains of graces hanging tiicreon ; as redemption, vocation, jnditication, fandlification, hope of glory, (i.) The wi rd, facr-iments, S.bbaths, ordinances, labours of the learned. (3.) Power over fin, S^tan, cur own fclves.

i. Temporal blelHngs, fijch as are (i.) Creation; (z.) Continual prcfcrvation ; (3 ) Life, health, peace, prof-perity, plenty, idrc. (4.) Deliverance from jiidgmcnis national, and pcrfonal. ($•) Viftory over the church's enemies.

SECT. XIII.

§. I. A Form of Prayer in Scripture-phrafe.

IN this form obferve, 1. // Defcription of Cod.

O God, the God of the fpirits of all flefli. "VVho haft created the heavens, and (Iretch-fd them out, who hall fpread forth the earth and thai which cometh out of it, who giv-cft breath \mto the people upon it, and fpiiii to iliem that walk therein. VV^ho haft formed the mountains, and created the wind, and declareft unto man what is his thoughts, who makeft the morning darknels, and treadeft upon ihe highelt

places of the earth. Who art cloathed with honour and majefty. Who covereft thyfelf with light, as with a ganncnt, who layeft the beams of thy chambers in the waters, who makeft the clouds thy chariot?, who walkert upon the wings of the wind. Who haft mealured the waters in the hollow of thy hand, and melted out heaven with thy fpan, whocomprehendeft the duft of the earth in a meafure, anj^weigheft the mountains in Icales, and the hills in a bal-lance. Who giveft the fun for a light by day, and the ordinances of the moon and of the ftars for a light by night, who divided the lea when the waves thereof rore.

A\ho

T R .^ r E R.

333

who madeft the feven ftars and orion, and turneft the fliadow of death into the morning, and makefl: the day dark with night. Who haft built thy ftories in the heaven, and haft founded thy troop in the earth, who calleft for the waters of the Tea, and poureft them out upon the face of the earth, Numb. xvi. 22. Ifa. xlii. 5, Amos iv. 13. Pfalm civ. 1,2, 3. Ifaiah xlii. 12. Jer. xxxi. 36. Amos v. 8. ix. 6. 2. A begging of audience. Look doivn from heaven thy holy habitation : have then rejpe£i unto the prayer of thy fvrvants, to hearken to the cry, and to the prayer inhich thy fervants pray before thee this day. Let our prayer- be ftt forth before thee as incenfey and the liftino up of our hands as a morningfacrifie e^ Deut. xxvi. 15. I Kings viii. 28. Pfal. cxli. 2.

3. A confellion of the fins of our firft parents, and of our original pollution. Weconfefs, O Lord, thou createditour

firft parents in thine own image, and brenth-edit into their noltrils the breath of life, but the ferpent beguiled them, and they did eat of the forbidden fruit; whereby ajl mankind (being then in their loins) alfo finned, and now come Ihort of the glory of God. And befidcs that fin which is imputed to us, we find in us inherent a proclive dif-polition to all manner of evil -, wearerifen up in our Father's Head an increafe of fin-ful men, to augment yet the fierce anger of the Lord towards us. We know, Lord, that in us, that is in our flelh, dwelleth no good thing, for though to will be prefent with us, yet how to perform that which is good we find not. We fee another law in our members warring againft the law of our minds, and bringing us in captivity to the law of fin W'hich is in our members. O wretched men that we are, who li.all deliver us fmm the body of this death ? Gen. i, 26. and iii. 6. Rom. iii. 23. Numb. xxxii. 14. Rom. vii. 18, 23, 24.

4. A Confeflion of actual IranfgrefTions in Thought, Word, and Deed.

And yet, O Lord, to fill up the meafure of our condemnation, to this fin original we have added fin actual: luho can fay I have made my heart clean ? I am pure from my fin ? finners we are by imputation, having the fin of our firft parents charged u^ pon us ; finners by real communication, being heirs to our forefathers corruption, and finners by aftual commiffion. We have finned in thought; our fouls which fhould have been feafoned with fweet meditations on thygoodi^efs and mercy, and grace and heavenly things, they are and have been peftered and afTailed with the black and hellifh thoughts of atheifnT, defpair, difcontent, blafphemy, and foul-vexing fears. O what a world of ignor-' ance, vanity of mind, difefleem of thy mercy, limeroufnefs, difcontent, unbelief, mifinterprecing the Lord's doings, felf-chnfidence and folitary mufings on the temptations of Satan have neftled in our hearts \ thou. Lord, feeft that thewicked-nefs of man is great upon earth, and that every imagination of the thoughts of his heart is only evil continually. A\''e con-fefs Lord, we have finned in word ; our tongues which fhould have been as trumpets to have founded thy praife, they have been deeply guilty of blafphemy, murmuring, fw^earing, forfwearing, lying, flander-ing, railing, reviling, brawling, fcoffing, boafiing, difcoveringcf fecrets, defence of fin, flattery,giving ill counsel,fowing feeds of difcord amongft neighbours, foolijh jefting, idle words, finful lilence, raih cen-furings ; behold, ho-iv great a matter a little fire kindUth, the tongue is a fire, a world of iniquity ; it hath defiled our v:hole bodies^ and hath, fet on fire the courfe of naturey and it is fit on fire of hell^ O Lord, if of every linful word, and of every itile word we muft one day give account, what a fearful account have we to make ? If we juflifie ourfelves, our own-mouths ivill condemn us, the heaven fiiali reveal our iniquity, and the earth fhull rife

up

up again ft us. We confefs. Lord, we have finned In deed : witncfs our worldlinefs and covetoufnefs, and pride, and malice, and lulls, and lukewarmnefs, and impati-ency,and difcontentednefs, and vain-glory, and felf-love : O the wrongs we have done, O the goods we have ill gotten, and the time we have mifpent, and the fabbaths we have profaned ! O the pollutions, dillempers, eftrangednefs from God in our fouls! O the villanies, vanities, and rebellions of our whole life ! O Lord, we may as well number the ftars as our fins, but thou knoweft%hem all, thou haft fet our iniquities before thee, our fecret fins in the light of thy countenance. Pro v. xx. 9. Gen. vi. 5. Jarresiii. 5, 6. Matth. xii. 36. Job ix. 20. XX. 27. Pfalm xc 8. 5. Confeflion of fins before and fince Con-verfion.

E R. -

to this day innumerable fins pafs by us that we take no notice of, fo thac we cannot but with holy David complain. Who can undcrdand his errors ? Lord cleanfe us from our fecret faults, Job xv. 16. Pfalm xxxviii. 4. and xix. 12. 6. A Confcffion of fins againft Light of

Knowledge,Checks ofConfcience,Vows,

Promifes, Law, Gofpel, drc.

But O the aggravation, that we ftiould fin againft knowledge, that we fliould a-bufe the good gifts of God, and turn his grace into wantonnefs, that we fhould fin againft our covenant many a time renewed ; that we Ihould grieve that good Spi« rit of God whereby we are fealed unto the day of redemption ; that we ihould wrong the bleffed name of God, his word, religion, and pi ofedion of godlinefs; that in the land of uprightnefs wefiiould deal un-

And however thou haft been pleafed of juftly, and not behold the majefty of the

thy rich mercy in Chrift, to tranflate fome of us from darknefs to light, yet Lord, how infinitely did we fin before our con-verfion ? O our omiflions of good duties in that gracelefs time, which were as large as the duties enj,oyned in all thy commandments ! O the aftual fins, and grofs iniquities, and hainous crying crimes we then committed with all manner of greedi-nefs ! O we cannot but fay out of our own experiences, abominable and filthy is man, who drinketh iniquity like water. For our iniquities are grown over our head, and as an heavy burden they are too heavy for us to bear. But that which infinitely adds to our fins, how have we finned fince converfion by our many re-lapfes, and frailties and falls ? Alas, Lord, our profitable and plcafing fins in former times have broken in upon us again and again, and notwiihfianding we have con-felfed, and prayed, and promifed, yet ilili we have relapfed and backlliddcn ; in our holy things we have been pcftercd with wanderings and diltraftions of heart, with coldiiefs and dulnels, and unprofitablcntfs,

Lord : this makes our fins become exceeding finful. We confefs Lord, we have finned againft the law, we have broke all the commandments, from the firft to thelaft; and now, O our God, what (hall we fay after this ? We confefs, Lord, we have finned againft the gofpel ; we are aftiamed of the gofpel of Chrift, though it be the power of God unto falvation to every one that belicveth. We have not thirfted after Chrift, our fouls have not panted after him, as the hart that pants afier the water brooks. We havenotloved the Lord Jefusin fincerity.we have not con-fidcred him as the fwcetnefs of our hearts, and the life of our fouls. We have not counted all things lofs and dung for the excellency of the knowledge of Chrift Jefus our Lord. We take no pains to know him, and the power of his relurrc^Vion, arid the fellowlhip of his fulfcrings, or to be made conformable to his death. We hide as it were our faces from him, and will not have him to reign over us. We have not believed the promifes of falvation, not relied upon Chrift for juftification, fanclifi-

cation.

cation, and falvation

none of us that ftirreth up himfelf to take hold of thee. And howfoever Lord, thou hafl: given fpace, to repent of ail our abominations that we have committed, yet we have not repented. AVe confefs not our tranfgreffions unto the Lord, that thou mighteft forgive the iniquity of our fin. Thou haft indeed ftricken vis, but we have not grieved, thou hafi con fumed us, but we have refufed to receive corre<!^ion, we have made our faces harder than a rock, and have refufed to return. But above all,0 the infolencies, and outrages, and excefTes, and tyrannies of our bofom fins, of our darling delights : thefe are they that rage, and tyrannize it over us more than any of the reft. Thefe are as our right hands, and right eyes, and we are loath to cut them off, or pluck them out, Jude iv. Eph. iv. 30. Ifaiah xxvi. 10. Ezra ix. 10. Romans i. 16, Pfalm xlii. i. Eph. vi. 24. Phil. iii. 8, 10. Ifa. liii. 3. xiv. 7. Rev. ii. 21. Pf. xxxii. 5. Jer. v. 3. Mat. v. 29, 30.

7. An accufing, judging, and condemning ourfelves.

And for all thefe fins, thou our God haft punifhed us lefs than our iniquities deferve. It is of the Lord's mercies that we are not confumed, and becaule his com-vi(lions fail not. If thou (houldcft lay judgment to the line, and righteoufnefs to the plummet, thou mighteft make thy anger and jealoufie to fmoakagainft us, and all thecurfes that are written in thy book thou mighteft lay upon us, and blot out our name from under heaven. Thou mighteft make ihv arrows drunk with blood, and thy fword might devour Ileih from the beginning of revenges. Thou mighteft give us our portion with the wicked that are turned into hell, and all the nations that forget God, Ezra ix. 13. Lam. iii. 22. Ifaiali xxviii. 17. Deut. xxix. 20. xxxii. 42. Pfi ix. 17.

8. Humiliation, or mourning for lln.

' But, Lord, thou haft faid, if we confefs GUI fins, tliou art faithful and juft

T RA r E R. 355

O Chrift, there is to forgive us our fins, and to cleanfe us from all unrighteoufnefs. Thou haft pro-

mifed, he that covereih his lins ftiail not profper, but he thatconfefteth and forfak-eth his fins fhall have mercy. Thou haft proclaimed, Return,thou backfliding Ifrael, faith the Lord, and I will not caufe mine anger to fall upon you, for I am merciful, faith the Lord, and I will not keep anger for ever; only acknowledge thy iniquity that thou haft tranfgrefted againft the Lord thy God. Thou haft threatened, I will go and return to my place till they acknowledge their oiFence, in their aftliftion they will feek me early. Thou haft fweetly encouraged, Helooketh upon men, and if a-ny fay, 1 have finned, and perverted that which was right, and it profited me not, he will deliver his foul from going into the pit, and his life fliall fee light. And, O Lord, in reference to thefe fayings, and promifes, and proclamations, and threats, and encouragements, we emboK'en ourfelves to acknowledge our M'ickednefs, and the iniquities of our fathers. Lord, we ly down in our fhame, and our confufion co-vereth us, we cannot but fay. We have finned againft the Lord our God, we and our fathers from our youth,even unto this day, and we have not obeyed the voice of the Lord our God. And O that now we would go and feek the Lord, as the children of Ifrael and Judah together, going and weeping, aficing the way to Zion, with ou r faces thitherward. This is a time of mourning, and our fins have given us occalion of fo'r-row. O that we were on the mountains like doves of the valleys, all of us mourning, every one for our iniquity. AVhy Lord, this is thy promife, A new heart will I give you, and a new fpirit will I put within you, and I wiii take away the flony heart out of your fleih, and I vi!] give you an heart of liefh. O make all cr.rmen like David's this day, let them ear afbes like bread, and mine le their drink with very weeping. O laal.e all our women Mke

Marys

Marys and Marah's this diy, and let their maids meet them as with the voice of doves, tabering upon the;r breads. O let us take to us words, and turn to the Lord, and fay to him, takeaway all iniquity, and receive us gracioufly, fo will we render the calves of onr lips : Afhur (hall not fave us, we will rot ride upon horfes, neither will we fay any more to the work of our hands, ye are our gods. It is true, Lord,vi'e have many a time idolized the creature, and abufed the Creator ; we have many a time crucified Chrift, and trod under foot the blood of the Lamb; but if Chrift would but look on us as he did on Peter, then(hould we look upon Chrift whom we have pierced, and mourn for him as one thatmourneth for his only fon,and be in bitternefs for him, as one that is in bit-ternefs for his firfl-born : then fliould we make a great mourning as the mourning of Hadadrimmon, in the valley of Megid-don. Why, Lord, help us to mourn for our fins, and when thou hafl: caft us down, and humbled us to purpofe, then lift us up again. Surely thou art nigh unto them that are of a broken heart, and faveft: fuch as be of a contrite fpirit. When men are caft down, then ftialt thou fay, there is lifting up, and thou flialt fave the humble per-fo'n. To this purpofe thou haft promifed, they that fow in tears, lliall reapin joy, he that goeth forth and weepeth, bearing precious feedjrtiall doubtlefs come again rejoicing, bringing his flicaves with him. And to this purpofe was Chrift anointed to preach good-tidings unto the meek, to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the pri-fon to them that are bound ; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for allies, the oil of joy for mourning, and the garment of praife for the fpirit of heavinels. And is it not thine own faying, I dwell in the high and holy place, with him alfo that is of a contrite and hum-•blc fpirit, to revive the fpirit of the hum-

T RAY E R.

ble, and to revive the heart of th.? contrite ones ? O for a dram of this reviving to our poor drooping fouls! i John i. ix. Prov. xxviii. 13. Jcr. iii. 12. Hofea v. 15, Job xxxiii. 27, 28. Jcr. xiv. 20. iii. 25. 1. t^, 5. Ezek. vii. 16. xxxvi. 26. Pfalm cii. 9. Nah. ii. 7. Hof. xiv. 2, 3. Zach. xii. 10. Pfalm xxxiv. 18. Job xxii. 29. Pf. cxxvJ, 5, 6. Ifn. Ixi. I, 2, 3. Ivii. 15. §.2. The Ct con d part of prayer is petition for burfelves, and others. We petition for pardon of fins, for his name's fake, Chrift's fake, for his promife fake, and for his mercies fake.

O that we might liave our requeft, and that God would grant us the thing that Me long for. Even that it would pleaiehim to cover our iniquities, and caufe our fin? to be blotted out from before him. Dear Father, we are fure nothing can hinder mercy from us but fin, O pardon our fins for thy names fake, oh pardon our iniquity, for it is great. And to this end ; O look on Ciuift that Lamb that takes away the fins of the world. It is he that bears our iniquities. It is he that once appeared to put away fin by the lacrifice of himfelf. It is he that by himfelf purged our fins. It is he that bare our fins on the tree in his own body. It is he that loved us and waited us from our fins in his own blood. It is he that is the propitiation for our fins, and not for ours only, but alfo for the fins of the whole world. It is he that was wounded for our tranfgreftions, that was bruifed for our iniquities, the chaftifement of our peace was upon him, and with his ftripes are we healed. O then for his fake, and in his blood wadu us thoroughly from our iniquities, and cleanfe us from our fin. And to this end, remember thy promifes : Thou haft faid, I will cleanfe you from all your iniquity whereby you have finned againft me, I will pardon all your iniquities whereby you have finned, and whereby you have tranfgrelled againft me. Thou haft faid, I, even I am he that biotieth out

thy

T RA r E R.

thy tranrgreffions for my own fake, and will not remember thy fins. Thou haft faid, I have blotted out as a thick cloud thy tranfgreffions, and as a cloud thy fins. Thou haft faid, I will forgive their iniquity, and I will remember their fins no more. , Thou haft faid, Gome now and let us rea-(bn together, though your fins be as fcar-Ict, they {hall be as white as fnow, though they be red like crimfon, they fhall be as wool. And thy prophets have faid, who is a God like unto thee, that pardoneft iniquity, and pafleft by the tranfgreffions of the remnant of thy heritage, thou retain-eft not thy anger for ever, becaufe thou dclighteft in mercy. We prefs thee, Lord, with thy own precious promifes : have we nothing of our own to bring thee but fin ? "Why thou haft a Son, that thou lookeft upon, whom thou haft fet forth for our propitiation: would we have a pledge of thy undeferved favour? Why thou haft given thy only begotten Son, thatwhofoevcr be-licveth on him fliould not perifii, but have everlafting life : do we require further af-I'urance of thy unfpeakable kindnefs ? why thou haft made large promifes, and entered into covenant with us, that ftiall never fail on thy part. Dear Father, thou waft pleafed to wait long for our converfion when we went aftray, and wilt thou not much more have mercy upon us now wc pray unto thee ? Thou haft commanded us to forgive our brethren till feventy times feven times, if they fin and repent; and ftiall our God require fomuch of us(whofe compaflions are not as the drop of a bucket to the ocean, if compared with thy mercies) and wilt thou not much more deal tenderly with us, who have finned indeed often, and many a time, but now defire to repent us ? AVhen we excufed our difobedience, and charged our faults upon thee, thou fetft thy love on us ; but how much more now, Lord, when we ac-cule ourfelves, and pray for thy mercy ? Good Lord, mifery is the obje(5t of mer-

X

cy ; the greater our diftref;, the more glorious will be the grace of God in our deliverance ; if thou wilt be merciful to our fins, then ftiall thy glory appear, and oiir hearts (liall be en flamed with thy love, we fhall walk in thy fear, and our tongues ftial! fing of thy goodnefs. Yea, our tongue fliali fing aloud of thv righteoufnefs. Job vi. 8. Neh. iv. 5. Pfalm xxv. 11. John i. 29. Ifa. liii. ri. Heb. ix. 26. i. 3. r Per. ii. 24. Rev. i, 5. 1 John ii, 2. Ifa. liii. 5. Pfalm H. 2. Jer, xxxiii. 8, Ifaiah xliii, 2^. xliv. 22. Jer. xxxi. 34. Ifa. i. 18. Micah vii, j8. Rom. iii. 25. John iii. i6. Luke xvii, 34. Neh. v. 9. Pfalm Ii. 14.

2. Forfealing of this pardon in ourcon-fciences.

And for aflurance hereof to our fouls, O (hew us the falvation of God. Seal up the afliirancc of pardon in our hearts and c<8nfciences by the gracious teftimony of thy holy Spirit; O let thy Spirit teftify it to us, and perfuade us hereof, and confirm it unto us by his feal and earneft. ^t is thy Spirit that bears witnefs with our fpirit that we are the children of God. Wc defire thy Spirit to teftify it to us, and with us; O give us the teftimony of a renewed confcience enlightened by thy Spirit, and directed by thy word, whereby we miay come to know what God hath wrought in us. Give imto us the fpirit of adoption, whereby we may with confidence and comfort cry, Abba Father. Give us joy in the holy Ghoft, and the anfwer of a good confcience towards God. Pfal. 1. 23. 2 Cor. i. 22. Rom. viii. 16. i Cor. ii. 12. Rom. viii. 15. xiv. 17. i Pet. iii. 21. 3. For juftifying and lively faith.

Give us even that gift of God, a foul-faving and juftifying faith. O that we could roll ourfelves upon the Lord, anJ ftick faft unto his mercy ! we have found a rich treafure of promiles in thy wort! for the pardon of our fin, only cteate in us the hand of faith, that we may tfteft-ually receive what in mercy thou reach-X eft

eft Coith: O we are of little faith. In-creafe it, Lord, though it be but as a grain of muftard-feed. Work in us not a dead faith, but that which may be rich in good works, fallowing after peace with all men, ajid holinefs, without which none (hall fee God. And becaufe our righteouCnefs is fo impvne, even as .menftruous rags, O clothe us with the robes of Ghrifl's righte-oufncfs, that we may be found in him, not having our own righteoufnefs, which is of the law, but that which is through the faith of Chrift, the righteoufnefs which is of God by faith^k Eph. ii. 8. Mat. vi. ' 39. vii. 20. James ii. 20. Heb. xii. 14.

iPhil. iii. 9.

4. For repentance unto life. * Give us repentance ; it is thine own word, thai unto us God hath raifed up his Son Jefus, and fent him to blefs us in turning every one of us from our iniquities. O that we could draw this virtue from Chril\ ! Oh that our heads were waters, and our eyes fountains of tears, that we might weep day and night for our fins ! oh that all the night we might make our beds to fwim, that we could water our couches with our tears. That we could repent in fackclodi and a(hes. Oh that thef e were fuch hearts in us that we might repent, and recover ourfelves out of the fnare of the devil. Oh that we could lay our fins to our hearts, that we could repent us of our wickednefs, faying, M'hat have we done ? Oh that we could, as E-phraim, bemoan ourfelves thus, Thou haft chaftifed us, and we were chaftifed, as a bullock unaccuftomed to the yoke, turn thoii us, and we (hall be turned, thou art the Lord our God. Surely, after we are ' turned, we fliall repent, and after we are inftrufted, we fliall fmite upon our thigh, we (hall be adiamed, yea, even confounded, becaule we bear the reproach of our youth. Oh that remembring our ways, and all our doings whereby we have been defiled, we could loath ourfelves in our own

T RAT E R,

fight for our iniquities-, and for our abominations, AiSts iii. 26. Jer. ix. i. Pf. vi. 6 Matth. xi. 21. 2 Tim. ii. 26. Jer. viii. 6. xxxi. 18. Ezek. xx. 43.

5. For faving knowledge. Give us faving knowledge ; give us thy! Spirit of truth, vho will guide us into alf truth. liicline our ears to wifdom, and our hearts to underftanding, that we may cry after kno .v )< dge, and lift up our voice for underftanoin^j. that we may underftand the fear of the Lord, and find the knowledge of God, that we may be enabled to cry unto thee, our God, we know thee. Haft thou not promifed, faying, After thofe days r will put my law in their inward parts, and write it in their hearts, and will be their God^ and they (hall be ray people ; and they fliali teach no more every man his neighbour, and every man his brother, faying, know the Lord, for they fiiall alii know me from the leaft of them unt»j the greateft of them ? Oh that thou v/ouldeft give us this knowledge, that thou wouldeft fill us with this knowledge as the waters-cover the fca. That thou wouldeft give unto us the fpiritof whdom and revelation in the knowledge of Chrift, that the e\ es of our underitanding being enlightened, we may know what is the hope of his calling, and' what the riches of the glory of his inheritance is in. the laints. Dear Father, is not thy fecret with the righteous ? is not the fecret of the Lord revealed to them, that fear him ? O then give us this unftion from the holy One, that we may know all things. John xvi. 13. Prov. ii. 2. Jer. xxxi. 33, 34. Heb. ii. 14. Eph. i. 17, i3. Prov. xxxiii. 2. Pfalm xxv. 14. I John ii. 20.

6. For love to God, faints, enemies. Give us a love of God, and of all things that belong to him : jhou haft faid, thou wilt circumcife our hearts, and the hearts of our feed, to love the Lord our God with all ourhenrt, and with all our foul, that we may live. Set us on fire, burn us, make us new,

and

an^ transform us, that nothing befides riiee may live in us: O wound very deeply our hearts wirfi the dart of thy love, and that (becairfe o-ur fins, which are many, are forgiven us) wt may love thee not a little, but much. Wilt thou, Lord, lo\'ethei-mage, and rtiall not the image much more love the pattern ? O that we -were Tick of love; that our underllandings, wills, and affeiTtioQS were all ovevjflown, overcome and amazed, that our faintings were enflamed towards thee, and even melted imo thee ! O fweet Jefus, touch o\ir fouls with thy Spirit, that virtue may go out of thee into us, and draw us unto thee: let the favour of thy ointments, whofe very breath is love, be ever in our noftrils; give us the flag-gonsof thenew wine of the kingdoni.which may lift up our fouls above ourfelves in our loves, that we may forget the low and bafe loves of this world, and by an heavenly excefs may be tranfported into an heavenly love, that we may embrace Chrift, who is the Lord from heaven, with a love like himfelf: nor do we defire only the pleafurtTs of love, and joys of thy union ; but that we may become generative and fruitful; far be it from us to love thee like an harlot, and not like a wife : O let us defire union with thee, and to bring forth fruit unto thee ; we will not ceafe to cry unto thee, give vis children, or elfe we die: give us even fruits of thy Spirit which may refemble thee, and be pledges to us of thy union with us. And that we may bring forth fruits wholly thine, and not ?.nothers befides thee, O burn and confume whatfoever would grow one with our fouls befides thee : O let the fire of thy Spirit fo wholly turn our fouls into a fpiritual fire, that the drofs of the fle(li„ and the world, being wholly confumcdjAve may be fpiritual, and fo bring forth fruits only to the Spirit. But alas, fometimes it is, that the ointments of love are not feen or felr, and then our love cools; and if fo^ O then, fweet Saviour, look upon us in mercy ;

X

r E R. 339

one look of thine will awaken our loves> and make us weep bitterly that we loved thee fo little, Avhora to love fuA'ciently, our befl: and mightieft loves are moft in-fufficient. Prevent our feeking with thy feeking, be thou prefent with us in thy providence and power, when thou fcemeft to be far off us in the tafte of thy fweetncfs, and the fruition of thy loves : and then when we have regained thee, we will hold more hardly, and keep more faftly, and love the more vehemently, and provide a. flock of loves in the fummer againft the winter if it return any more. And give lis alfo to love one another, as Chrift hath loved us. Make our love to abound yet more and more towards all men, efpecial-ly them that are of the houiliold of faith. Yea Lord, caufe us to love our very enemies, to blefs them that curfe us, to dt> ^od unto them that hate lis, and to pray for them tliat defpitefully ufe us, and pei-fecute us, Deut. xxx. 6, Luke vii. 47. Cant, v. 8. Luke viii. 46. Cant. i. 3. Hof iii. I. John vi. 38. Gen. xxx. i. Rom. vii. 4. Luke xxii. 6r, 62. Haiiih Ixv. I. Cant. ii. 3. iii. 4. John xiii. 34. Phil. i. 9. Gai. vi. 10. Matth, v. 44. 7. For ardent zeal, patience, perfeverance, and all other graces.

Give us a zeal after God, and his truth, good caufes, and good men. Let us not reft contented with a lukewarm profeiTion, being neither cold nor hot: but make our fouls to break for the longing that they have to thy judgments at all times. O that we were fervent in Spirit, zcaloufly affected always in evei-y good thing. O that the zeal of thy houfe might even eat us up. And that our zeal might provoke very many. O that thy word^were in our hearts as a burning fire, that we were weary with forbearing, and that we could not (lay, Rev. iii. i6. Pfa. cxix. 20. Rom. xii. 11. John ii. 17. 2 Cor. ix. 2. Jer. xx. 9.

Give us the grace of patience; thou haft

foretold us, that in the world we Iliailhave

X 2 tri-

tribulation. And through much tribulation v.e muft enter into the kingdom of God. Make us therefore run with patience the race that is fet before us, looking unto Je-fus the Author and Finiflier of our faith, who for the joy that was fet before him endured the crofs, defpifing thefliame, and is fet down at the right hand of the throne of God. O help us to confider him, that hath endured fnch contradiftion of linners againft himfelf, led we be wearied and faint in our minds. Let us not think it flrange concerning the fi^y trial. But rather rejoice in as much as we are partakers of Chrift's fufferings, that when his joy fnall be revealed, we may be glad alfo with exceeding joy. O teach us to reckon with ©urfelves that the fufFerings of thisprefent time are not worthy to be compared with ihe glory which fhall be revealed in us. Haft thou not faid, that if we be reproached for the name of Chrift, happy are we ? O therefore that it may be given to us in the behalf of Chrif}-, not only to believe on him, but alfo to fulfer for his fake. Help us to deny ourfelves, and to take up our croft daily, and follow our Saviour, Johnxvi. 33. A<Sls xiv. 22. Heb. xii. i. i Pet. iv. 12, 13. Rom. viii. 18. i Vet. iv. 14. Phil. i. 19. Lukcix. 23.

Give us perfeverance ; and to this end make tis to build on thy promifes; thou haft faid, the fteps of a good man are or-cered by the Lord. Though he fall, he iliall not utterly be caft down, for the Lord upholdeth liim with his hand. Thou haft faid, to your old age I am he, and even to hoar hairs will I carry you, I have made, and I will bear, even I will carry, and I will deliver you. For this God is our God lor ever, he will be our guide unto death. O give us one heart, and one way, that we may fear thee for ever, and make thou an everlafting covenant with us, that thou wilt not turn away from us to do us good; and put thy fear in our hearts that we may not depart from thee, iiclp u?, Lord,

to hold faft the profeiTion of our faith without wavering. Confirm us unto the end, that we may be blamelefs in the day of the Lord Jefus Chrift, Pfalm xxxvii. 23, 24. Ifa. xlvi. 4. Pfalm xlviii. 14. Jcr. xxxii. 39, 40. Heb. X. 23. Rom. xi. 29.

Give us all other faving graces : a lively hope that he may fave us : yea in thefe times let us with Abraham againft hope beheve in hope. A joy in the holy Ghoft, thou haft faid, light is Ibwn for 'he righteous, and gladneis for the upright in heart. A filial fear, becaufe thou takeft pleafure in thofe that fear thee. In that day when thou ma keft up thy jewels, they fhall be thine, and thou wilt fpare them as a man fpareth his fon that ferveth him. Humility, and lowlinefs in fpirit; cafting down imaginations, and every high thing that exaheth itfelf againft the knowledge of God. Meeknefs of mind, that the.wolf may dwell with the lamb, and the leopard may ly down with the kid, the calf, and the young lion, and the fatling together, whilft a little child may lead them. Peace of confcience, and peace of God, that may keep our hearts and minds, that may guard or garrifon our whole foulf, Rom. viii. 24. iv. i8. Pfalm xcvii.ii. cxlvii. 11. Mai. iii. 17. 2 Cor. x. 4. Ifa. xi. 6, 7. Phil, iv.*7.

8. For growth in grace.

And for our further aflurance, O give an increafe and growth to all thefe graces; O do thou guide us continually, and fatis-fie our fouls in drought. O make full our bones, that we may be like a watered garden, and like a fpring of water, whofe waters fail not. O let the Sun of Righte-oufnefs arife with healing in his wings, that we may go forth, and grow up as calves of the Ifall. O that thou wouldeft make our path as the'path of the juft, even as the Ihining light, that Hiineth more and more unto the pcrfed day. O that thou wouldeft be to us as dew unto If-lael; that we might grow as the lily, and

cafk

T RA

caft forth our roots as Leb&non, that our branches might fpread, and our beauty be as the olive-tree, and our fmell as Lebanon. Haft thou not faid, I will pour water upon him that is thirfty, and floods upon the dry ground, I will pour my fpirit upon thy feed, and my bleffing upon thy offspring and they fhall fpring up as among the grafs, as willows by the water-courfes i O put into our hearts their ways, who go from ftrength to ftrength, every one of them in Zion appearing before God, Ifa. Iviii. I. Mai. i. 2. Prov. iv. 18. Hof. xiv. 5, 6. Ifa. xliv. 3, 4. Pfal. Ixxxiv. 5, 6, 7. 9. For purifying, and power againfi Jin. Nor pray we only for remiilion, but cleanling: not only for pardon and fenfe of pardon, but for purifying, and power, againft fin, and deliverance from fin. Holy God, thou hafl: promifed, that he that is left in Zion, and he that remaineth in Jerufalem (hall be called holy, evcji every one that is written among the living in Jerufalem, when the Lord ihall have wafhed away the filth of the daughters of Zion, and (lT;all have purged the blood of Jerufalem from the raidft thereof by the fpirit of judgment and by the fpirit of burning. Holy God, thou hall promifed, that thou wilt put thy law in our inward parts, and write it in our hearts. Holy God, it is thy promife, the firft promife, and the foundation of all otner promifes, that the {tt^ of the woman fiiould bruife the ferpent's head ; that Chrift fhould break the power and i^iominion of Satan. O that having thefc promifes we could live by faith, that we could refl upon God and belitve, that God of his free grace in Chrift will purge us from the filthy remainders of fin, S^id renew us more and more after his own i-mage in righteoufnefs and holinefs; fure-ly Lord thou haft faid it, and therefore it 13 no prefumption, but true obedience to alfure oui lelves of whatfoever thou haft promifed, and entered into bond and covenant freely to give. He that beiieveth oa

r E R. 341

thee, as the Scripture faith, out of his belly IhalJ flow rivers of living water. Chrift is a fountain of grace, ever flowing, and ever full, and of his fulnefs we receive grace for grace; there is no grace but from Chrift, and no communion with Chrift but by faith ; O therefore that we could embrace him by faith for our fanc-tificiltion, that fo we might be filled with the gift of his grace in our meafure. It is Chrift is our wifdom and fandlification, as well as righteoufnefs and redemption ; it is Chrift who took upon him our nature, and fanftified it by his holy Spirit, that we being made one with him might receive the felf-fame fpirit, tho' in meafure, to fanc-tifie us. O that our Jefus would juftifie our perfons,and fanflifie our natures, and enable us to thofe duties of holinefs that he requires, that he would make us unto liitri a kingdom of priefts, an holy nation, Ifaiah iv, 3, 4. Jer. xxxi. 33. Gen. iii. 15. Heb, X. 38. Eph. iv. 24. John vii. 38. i. 16. I Cor, i. 30. Exod. xix. 6. 10. ^gainj} all evil of Jin, the -world, flejh and devil. O Lord, we have many potent enemies that daily war againft us, the world, flefti and devil; and our ftrength is too weak to vanquhh the allurements of this world, to reprefs the luftsof our rebellious hearts, to defeat the policies of Satan, much more to change and cleanfe our own hearts ; but Lord thou haft promifed, O help us to believe, that God will aid, affilt and blefs us in our endeavours, yea and do the whole work for us. Grant, Lord, that we may not love the world, t: at our hearts may not be overcharged with fur-fciting and drunkennefs and the cares of this life. Grant Lord, that mc may not fuffer fin to reign in our mortal bodies, that we ftiould obey it in the iufts thereof; neither fuffer us to, yield our members as inftruments of unnghteouinefs unto fin, but unto God, as thofe :iiat are alive from the dead, that being riow made free

from.

542 ^ T RAT E R,

from fin, and become the fervants of God, ing of a Haming fire by night

.M'e may have ovir fruit unto iiolinefs, and ilie end everlafting life. Grant, Lord, that \vt may be fobcr and vigilant, becaufe our •advei"fary thedevilasa roaring lion walkcth aboutjteeking whom he may devour. Omake nsftrongintheLord,andin the power of hi« ■might, that we may be able to fland againft all the wiles offatan: why, Lord, we wreftle not againfl: flefli and blood, but againft principalities and powers, againfl the rul-icrs of the darknefs of this world, againft fpiritualwickednefs in high places. O therefore ftrengthcn us that wemayftand, having the girdle of Vuth, the breaft-plate of righteoufnefs, the fhield of faith, wherewith we may be able to quench all tht fiery darts of the wicked, i John ii. 15. Luke xxi. 34. Rom. vi. 12, 13. 1 Pet. v. 8. Eph. vi. 10, 12, 14, 15, 16. II. /Igaiuji all evil pwnJJmient, national or perfonal. Thou haft plagued our nation ; the ftout hearted are fpoiled, they have Ilept their fleep, and none of the men of might have found their hands. O heal the land. Let no evil befal us, neither let any plague come nigh our dvVellings. Our fouls are among lions, our foul alfo is fore vexed, but thou, O Lord, how long ? 2 Chron. vii. 14. Pfalm Ixxvi. 5. xci. 10. vi. 3

for upon all the glory fhall be a defence. iNow, Lord, mal^e good thy word, and look u-pon Zion the city of our folenmities, let thine eyes fee Jerufalem a quiet habitation, a taberrtacle that fhali not be taken down, let not one of the ftakes thereof be removed, or any of the boards be broken. Ifa. xlix. 16, 17. xxvii. 3. iv. 5. 13. For all that belong to God's election, though uncalled as yet. Call home the Jews, thou haft revtealcd that they (hall be graffed in again and thoti ait able to graif them in again, as it is written, There fhalicome out of Zion the deliverer, and Ihall turn away ungodiinefs from Jacob. O that thou wouldeil raife up the tabernacle of David that is fallen, and clofe up the breaches thereof, and be gracious to the remnant of Jofcph. O that as a ftiepherd feeketh out his fiock in the day that he is among his Iheep that are fcattcred, fo thou wouldeft feek out thy flieep, and deliver th em out of all places where they have been fcattcred in the cloudy and dark day, and bring them to their own land, and feed them upon the mountains of Ifrael by the rivers, and in all the inhabited places of the country : Bring in the Gentiles ; thou hail promifed, I will lift up my hand to the

12. tor the catholick militant church of Gentiles, and fet up myftandard to the

y^/ ■ /) * a..M.»>.kl.A » k« J *-Kj>«** /^-v n 1 1 L<k»<*^» *L«>h«M i..^»^f% m .^

Chrijl

*■ And as we pray for ourfelves, fo for the catholick church of Chrift. Let thy delight be to mount Zion, grave her on the palms of thy hands, let her walls be continually before thee, let her builders make halle, and caufe her deftroyers, and fuch as would lay her wafte, to depart from her. Thou haft faid, I the Lord do keep it, I will water it every moment ; left any hurt it, I will keep it night and day. And we have a promife, that the Lord will create upon every dwelling-place of mount Zion, and upon her aficmblies a cloud, and fmoke by day, and the fliin-

people, and they ftiall bring their fons in their arms, and their daughters ftiall be carried upon their ftioulders. It is pro-phefied that the days ftiall come (even the laft days) when the mountain of the Lord's houfe fliall be eftablilhcd in the top of the mountains, and fliall be exalted above the hlfls, and all nations ftiall ftow unto it. Yea, Lord, the Gentiles ftiall come to thy light, and the kings to the brightnefs of thy rifing ; the abundance of the lea (hall be converted unto thee, the forces of the Gentiles ftiall come unto thee. Nay, is it not at hand ? Who are thele. Lord, that fty as a cloud, and as the doves to tlicir

win-

windows ? O the matter of rejoicrng, O the bleffcd day is at hand ! fing -O barren, thou that didil: not bear, break forth into finging, and cry aloud thou that uidft nor travail with child ; for more are the children of the dcfolaie, than the children of the married wife. Enlarge the place of thy tent, and let them ftretch forth the curtains of thy habitations, fpare not, lengthen thy curtains, and ftrengthen thy ' flakes. BlefTed God, haften thefe times, accomplifh the prophecies, bring on the days when violence fnall be no more heard in our land, nor wafting, nor deftruOion in our borders ; when ihou (halt call our walls falvation, and our gates praife, wlien the fi*n lliall be no more our light by day, neither for brightnefs fhall the moon give light unto us, but the Lord fhall be unto us an everlafting light, and our God our glory. Rom. xi. 23, 26. Amos ix. 11. v. 15. Ezek. xxxiv-. 12, f^. I/^. xlix. 23. ii. 2. Ix. 3,5, 8. liv. i.lx. ig, 19. 14. Againft the Churches incurable Enemies. Confume antichrift with the Spirit of thy mouth, and deftroy him with the brightnc-is of thy conning, even him whofe coming is after the working of Satan with all power and figns, and lying wonders. We blefsthee, Lord, for that thou haft begun his downfal, we befeech thee at laft bring in thofe ten horns of the beaft that may hare the whore, and make her defo-late and naked, that they may eat her flefh, and burn her with fire. Haften the ruin of all other the churches enemies, now it is that Gog and Magog are gathered to the battle, and the number of them is as the ("and of the fea ; Lord, they are gone upon the breadth of the earth, and ihcy have compalfed the camp of the faints a-bout, and the ht loved city ; O let fire come down from God out of heaven and devour them, I Thc(r. ii. 8, Rev. xvli. 16. xx. 8. 15. For the Reformed Churches abroad, and at home.

"PRATER. 343

Look tenderly on t^efe wefVeriTchurch'

es, Germany, the Palatinate, Bohemia, 6"c. Thine heritage, O Lord, is unto thee as a fpeckled bird, the birds round about hef are againft her. Many paftors have devoured thy vineyard, they have trodden, thy portion under foot, they have made thy pleafant portion a defolate wildernefs; they have made ir defolate, and being defolate, it mourns unto thee: Awake,^ awake, put on ftrength, O arm of the Lord, awake as in the antient days, in the generations of old ; art thou not it that hath cut Rahab, and wounded the dragon ? Art not thou it that hath dried the fea, the waters of the great deep, that hath made the depth of the fea a way for the ranfomed to pafs over ? Take pity on Scotland, Ireland, 6c. Shew thy marvellous loving-kindnefs, O thoii that faveft by ihy right hand, them which put their truft in thee, from thofe that rife up againft them : keep them as the apple of thine eye, hide them imder the fiiadow' of thy wings. Preferve that little flock, to whom thou haft promifed, and referved the kingdom. Have mercy on miferable, finful England ; dear Father, haft thou utterly rejected Judah i Haih thy foul loathed Zion ? VV^hy haft thou fmitten us, and' there is no healing for us ^ We looked for peace, and there is no good, and for the time of healing, and behold trouble ; we acknowledge,0 Lord, our wickeonels, and the iniquity of our (arhers, for we have finned againft thee, do not abhor us, for thy name's fake, do not difgrace the throne of thy glory, remember, break not thy covenant with us. O Lord, hear, O Lord, forgive, O Lord, hearken and do, defer not for thine own fake, O our God : O that ever it (Imuld be laid of England, God hath forfaken his houlc, he hath left his heritage, he hath given the Jenrly beloved of his foul into the hands of her enemies. Look down from iieavtn, and behold from the habitation of thy holinefs,.

and

and of th}' glory, where Is thy zeal and thy ftrength, the founding oi^thy bowels, and of thy mercies towards us ? Are they retrained ? Doubtlefs thou art our father, though'Abraham be ignorant of us, and

with the bread of tears, and given them tears to drink in great meafure. And yet thou hafl faid, that howfoever two parts in the land fliall be cut off and die, yet a third part ftiall be left therein, and thou

Ifraeladsnowledge us not, thou, Lord, art wilt bring the third part through the fire.

our Father, and our Redeemer, thy name is from everlafting, Jer. xii. 9, cJrc. Ifuiah li. 9, 10. Pfalm xvli. 7, 8. Luke xii. 32. Jer.xiv. 19, 20, 21. Dan. ix. 19. Jer. xii. 7. Ifa. Ixiii. 15, 16.

16. For Magiftracy, Miniftry, People.

• Blefs the magiAracy, and provide for us out of all the people able men fuch as fear God, men of truth, hating covetouf-nefs. And that judgment may not be

and wilt refine them, as filrer is refined, and wilt try them as gold is tried ; they fliall call on thy name, and thou wilt hear them, thou flialt fay, it is my people, and they fliall fay, the Lord is my God. Lord, fo it is, that a third part of the land is now in the fire, and thou art refining them as filver is refined, and thou art trying thein as gold is tried ; afk now, and fee whether a man doth travel with child ? Wherefore

turned into gall, nor the fruit of righteouf then (may we fty with Jeremy) do I fee e-

nefsintohernlock; givecourage toourrul very man with his hands on his loins as a

ers that they may execute jullice truly in woman in travail, and all faces are turned

thegates. Blefs theminiftry, let their words into palenefs ? Alas for the day is great^fo

be upright, words of truth ; as goads, and that none is like it, it is even the time of

as nails" fattened by the matters of the af-lemblies, which are given from one fliep-herd. Set watchmen upon our walls, that fliall never hold their peace day nor night, thofe that make mention of the Lord let them not keep filence, nor give him reft till he cftablitti,and make Jerufalem a praife in the earth. And O let their doflrine drop as the rain,let their fpeech dittill as the dew, as the fmall rain upon the tender herb, and as the ttiowers upon the grafs, to open the blind eyes, and to bring out the prifon-ers from the prifon, and them that fit in darknefs out of the prifon-houfe. Blefs all from Dan to Beerfheba, call them thy holy people, the redeemed of the Lord,' Exod.xviii. 21. Amos vi. 12. Ecclcf. xii. 10, II. Ifa. Ixii. 6, 7. Deut. xxxii. 2. Ifa. vX\\. 7. Ixii. 12.

17. For all afBi£led in Soul, or Body.

Behold the tears of fuch as are oppref-fed, and have no comforter. O Lord, thou haft at this time efpecially laid af-fli6\ion on the loins of many of thy fer-vants, and haft made them drink of the wine of aftonifliment, thou haft fed them

Jacob's trouble, but he fliall be faved out of it. Bletted be God for this promife ; thou mayeft indeed lift the houfe of Ifrael amoi.g all nations, like as corn is fifted with a five, but the leaft grain fhall not fall upon the earth. Dear father, look to thy afflifled ones, and fpeak to them as once to Ephraim ; is Ephraim my dear fon, is he a pleafant child ? for fince I fpake againft him, I do earneftly remember him ftill, therefore my bowels are troubled for him ; I will furely have mercy upon him, faith the Lord. Come, Lord, and take a-way thy wrath, make good thy promife, that the Lord our God in the midft of us is mighty, he will fave, he will rejoice over us with joy, he will reft in his love, he will joy over us with finging, O Lord, prepare us for the worft of evils, for death the king of terrors.that it may not come upon us as afnare: O make us to know our end, and the meafure of our days, that we may know how frail we are ; teach us to number our days, that we may apply ourhearts unto wifdom. Come, Lord Jefus, and be as the roe on the tops of the mountains,

our

«ur life is hid with thee,0 appear quickly, that we may quickly appear with thee in glory ; thou haft given us fome earnefts of thy love, and the very voice of thefe earnefts is come, come Lord Jefus, come quickly. And is it not thy promife, fure-Jy I come quickly ? O honey, and fweet-nefs itfelf to the foul that loves, and longs for the coming of Chrift, for her perfect happinefs, and confummate marriage. A-men, Even fo, Gome, Lord Jefus. A-men, and Amen, Eccl. iv. i. Pfal. Ixvi. 11. Ix. 3, ibc. Ixxx. 5. Zach. xiii. 8. Jer. xxx. 6, 7. Amos ix. 9. Jer. xxxi. 20. Zeph. iii. 15,17. Job xviii. 14. Pfalm xxxix. 4. xc. 12. Rev. 22. 20.

^. The third part of prayer^ is Thanhf-giving for Blejpngs Spiritual, and Temporal.

WE blefs God for our election, with all the golden chain of graces hanging on ir.

* We give thanks to God, and the Father of our Lord Jefus Chrift, whereby we are beloved for the Father's fake, and for that golden chain of graces hanging thereon, having predeflinated us to the adoption of children, by Jefus Chrift to himfelf, according to the good pleafure of his will. Having accepted us in the beloved, in whom we have redemption through his blood ; having given us the forgivenefs of our fins, according to the riches of his grace; having quickened us who were dead in trefpafles and fins : Walking in times paft according to the courfe of this world, according to the prince of the power of the air, the Spirit that now worketh in the children of difobedience : But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in fins, hath quickened us together with Chrift : And hath raifed us up together, and made us fit together in heavenly places in Chrift Jefus, that in the ages to come he

"P RAT E R: 345

might fhew the exceeding riches of his grace

xunous,' Col. i. 3. Rom. xi. 28. Eph. i. 5,6y7. ii. I, 6c.

2. We blcfs God for his word, facra-ments, fabbaths, labours of the learned,

* Thou haft ftiewed thy word unto Jt-cob, thy ftatutes and thy judgments unto Ifrael; Thou haft not dealt fo with all nations, and as for thy judgments they have not known them : Thou haft beea pleafed by the fooliflinefs of preaching, to favethem that believe,'by preachingat the firft or fecond rebound, by lively voice, or printed fermons, Pfalm cxlvii. 19, 20. i Cor. i. 21.

3. We blefs God for any power over fin, Satan, or our own corruptions.

We acknowledge Lord to thy glory, th9t all our Jirength is in thee, and in the poiv-er of thy might, Eph. vi. 10.

4. We blefs God for our creation, pre-fervation, life, health, peace, deliverance, viftories.

' We blefs thee for our creation after thine own image, for our prefervation, by thy loving kindnefs and truth, for our life once and again redeemed from deftruc-tion ; for our health once and again reftor-ed; for our liberty, profpeiity, peace^in our walls and palaces ; for our food and raiment convenient for us ; for deliverance from judgments national and per-fonal; for a little moment didft thou for-fake us, but with great mercies haft thou gathered us : For all the viftories over thine and thy churches enemies ; wel! may we fing. The Lord is our ftrength and cur fong, and he is become our fiilvation ; He is our God, and wcwill pitparehim an habitation, our fathers Cod, and we will exalt him : Awake, awake,0 my foul, awake, awake, utter a fong : Give rharks unto the Lord, call upon iiis name^ make known his deeds among the people ; fing unto him, fing pfaims unto him, and talk of y all

346 READING the WORD.

all his wondrous works ; glory in his natne. Lord God of Ifrael for ever and ever, and

Jet the heart of them rejoice that feeirrhe let all the people fay Amen, praHed be

Lord : Let the heavens be glad, and let the God, Gen i 27. Yi-A. x). 11. ciii. 4. Jer.

earth rejoice, and let men fay among the xxx. 17. I'f^lm cxxii. 7. Prov. xxx. 8.

nations, The Lord reigneth: Ogive thanks Ifaiah liv. 7. Exod xv. 2. Judgesv. 12. I

unto the Lord, for he is good, for his Chron. xvi. 8, 9, jo, 31, 34,36. mercy endureih for ever : Blelfed be the

Of

CHAP. XV. Reading the Scrtptures,

SECT. L Of the Nature of reading the Scriptures, IVhat it is.

THE fecond duty in reference both to fecrer, private and publick ordinances, is reading the holy fcriptures, which is nothing elfebut a kind of holy conference with God wherein we enquire after, and he r.eveals unto us himfelf and his will : when we take in hand therefore the book of fcriptures, we cannot otherwife conceive of ourfelves than as (landing in God's pre-fence, to hear what he will fay unto us: So much the prophet feems to imply.when he exprelleth his confulting with God's word, by that phrafe of going into the fanc-luary of God. Pfalm Ixxiii. 17. /. e. in going in unto God ; as going into the fanc-tuary is termed, 2 Sam. vii. 18. So by reading the word we come in unto God, we ftand in the prefence of God to enquire at his mouth.

§. 2. Of fit times andfeafons for reading the Scriptures.

THere is a feafon to every purpofe ««-//(fr/^f/z^Wjfaith Solomon, Ec. iii. 1. The obfervation whereof not only adds vxzct to every good aftion, but many times facilitates the work itfelf we have in hand : Now the Times and Seafons moft convenient to this duty of Reading

the Scriptures, are (befides the fabbath) left to chriftian wifdom ; only we have general commands to be frequent and diligent in meditation of the word, Jofli. i. 8, Plalm cxix. 97. and the particular times may be either uncertain and occafional, or con/iant and fct.

For the firft, we may have occafions to read the fcriptures, torefolve us in doubts, to comfort us in affli£\ions, to direct us in matter of advice, to guide us in our way, to aflill us in temptations, Pfa. Ixxiii. 17. cxix. 50, 24, 105. Eph. vi. 17. Such or the like occafions may make us to have recourfe to the word Extraordinarily.

For the fecond, refpeft mufl be had both to order and proportion ; for the former, viz. Order, godly men have accuflomed to begin the day with religious exercifes, as with prayer, Pfal. v. 3. Iv. 17. Ixxxviii. 13. Now although prayer and the reading of the word be two diftinft exercifes, yet they mutually help one another, and con' fequently are fit to be joined together: And as we muft thus begin the day, fo it is very fit to clofc up the day with the fame duties : The evening was David's time, Pfal.lv. 17. and Ifaac's time, Gen. xxiv. 63. For the latter, v^z. Proportion of time to be allotted for this exercife, it muft indifferently refpeft both the duty, that we read all fcripture, and the perfon that undertakes it \ for more time is required of

huf-

hufbands, parents, ma{>l(trates, minifters, than of others ; though all muft fet apart fome time for this duty; but that I may in general commend the praflice of thi§ order and proportion to all, I (hall com-pofe a kalendar, to (lievv how we may read all the fcriptures over in a year.

J. 3. Of the Manner of preparation before the readini^ of the Scriptures.

THerc is a double preparation needful, as r. To the undertaking. 2. To the performance of the duty, i. For the undertaking of the work, we had need to be prepared with a firm and conftant re-folution before we go about it, partly be-caufe of the fluggininefs of our carnal natures to holy duties, and of our uncon-ftan<;y and unftedfaflncfs in perfifting and going through with them to the end ; and partly becaufe we know how dangerous it is to put one's hand to the plough and look back, Luke ix. 62. Now the grounds u-pon which our hearts muft be fettled in the firmnefs of fuch refolution, rnuft be drawn,

ir From the fenfe of our own blind-nefs and ignorance, who of our felves have not the knowledge nor underftand-ing of a man, as Agur acknowledgeth, Prov. XXX. 3.

2. From afTurance that this is the means ordained by God to help us out of ignorance : IVe have a more Jure word of prophecy y "whereunto ye do well that ye take heedy as unto a light that fhineth in a dark

READING the WORD. 347

the f}ii4y of the holy fcriptures) muft be more particularly prepared to the work itfelf.

1. By cicanfing the heart of all fuper.. fluity and naughtinefs, James i. 21. of all worldly thoughts and cares, of all unquiet paflions of anger, fear, joy, forrow, «^c.

2. By awing the heart with due reverence of God before whom we ftand, becaufe he can find us out in all our failings, as knoxving cur very thoughts afar off", much more having all our ways before him, Pfa. cxxxix. 2. cxix. 178. and being one who will not forgive our wilful tranf-greflions; Such confideraiions will caufe us to receive the word with that trembling of heart which God (o much refpeifts, Ifa. Ixvi. 2.

3. By ftirring up in ourfelves a fpiri-ti:al appetite to the word, fuch as Job found in himfelf, who e/ieemed the words of his mouth more than his neceffary food ; and David in himfelf.wAo opened his mouthy and panted, and longed for his commandments, Pfalm cxix. 131. which appetite arifeth both from the fenfe of our empti« nefs (for the full foul loaths the honey-comby Prov. xxvi. 7.) and from the fitnefs of the word to fupply unto us whatfoeverwe want and hunger after, as being the food of our fouls.

4. By awaking our faith ; and to this purpofe we muft confider, that it is the word of him that fpeaketh righteoufnefs, whofe faithfulnejs is to all generations ; and that God hath made it his power to

placey until the day dawn, and the day-fiar falvation, mighty through him to caf} down

Jirong holdsy and hath promifcd //>«/ // (hall not return empty^ but fhall fitrely execute that for which it was fcnt, Ifaiah xlv. ig. Pfalm cxix. 90. Rom. i. 16. 2 Cor. x. 5. Itaiah Iv. ]o, ir.

5. By foftening the heart, and making it pliable ; and to this purpofe we miill cafl alide our wills Jind wifdoms, vvhich fliffens our hearts againil God's counftis, and ftek after the fpirit of tendeinefs,

.vl.ich

arrfe in our heartsy 2 Pet. i. 19

3. From the delight which we may find in the ule of it : This delight drew holy David to the continual meditation of it, Plalm cxix. 96, 97. the fweetnefs of the word aridng out of its fuitablenefs to his fan^lified nature, overcame David.

2. A man's heart (being thus confirmed, with a full purpofe and fettled refolutiorr to undertake and continue conitactly in Yy2

REDING the WORD.

■which is called, The opening of the hearty A(fts xvi. 14.

6. By lifting up the heart unto God in prnyer, to open our eyes, to enlarge our hearts^ to incline our hearts to his tefti-monies, to keep them to the end, and (according to his promife) to fend his Spirit, and to lead us into all truth, Pf. cxix. 18, 32, 36, 112. John X4V, 16,30. Some fliort effeiSlual prayer to this purpofe, to clofe up our meditations in this preparation of ourfeives to the reading of the word, reprefenting unto God our depend-ance on him alofte, to profper us in the ufe of his own ordinance, feldom returns without a gracious anfwer

ing our evidences and directions, which ■we and our children mufl obferve, that we may do them, John v. 39. Deut. xxix.29. 3. 7'hat we keep ftill Jefus Chrift in our eye, in the peruial of thefcripture, as the cnd,fcopcand fubflance thereof: what are the whole fcriptures, but as it were the fpiritual fwadling-clothes of the holy child Jefus ? I. Chrift is the truth and fubftance of all the types and fliadows. 2. Chrift is the fubftance and matter of the covenant of grace, under all adminiftrations thereof; under the Old Teftament, Chrift is vailed : imder the new covenant, revealed. 3. Chrift is the centre and meeting-place of all the promifes, for in him all the pro-

§. 4. Of the necejjary duties in reading of mifes of God are yea and amen, 2 Cor. i

the fcriptures.

TH E duty now fallen upon it is good for proiiting to obferve thefe particulars :

1, That in the beginning of our reading in the Bible, or of each book in the Bible, we view and read over fomeanalytical table, that fo we may better mark the drift and fcope of the holy Ghoft, and that we may with fingular eafe and delight remember the fame : to that purpofe I have added fuch a table towards the end of this chapter which may well ferve for the purpoied ends.

2. that ive attend diligently to what vje read: now there is a good rcafon to this attention, i. Becaufe of the authority and wifdom of him that fpeaks; ^ child mu[i hear his father, Prov. iv. I. and a fubjeft muft attend reverently to the words of a ruler, Jobxxix. 21. yet none of them is our Potter as God is, llaiah Ixiii. 4. nor made us, as he did, Pfalm c. 3. nor consequently can challenge fuch refpe^ from us as he may. 2. Becaufe of the matter or fubjefl which the fcriptures handle, not only for the weight and importance of thof'e high myfteries which are therein revealed, but for the great intereft which we ouifeives have in tbofe things, as coaiain-

20. 4. Chrift is the thing lignified, fealed and exhibited in the facraments of the old and new Teftament. 5. Scripture-genealogies ufe to lead us on to the true line of Chrift. 6. Scripture chronologies are to difcover to us the times and leafons of Chrift. 7. Scripture-laws are our ichool-mafter to bring us unto chrift, the moral by correcting, the ceremonial by direcJling. 8. Scripture-golpel is Chrift's light whereby we know him, Chrift's voice, whereby we hear and follow him ; Chrift's cords of love whereby we are drawn into fweet union and communion with hin^; yea, it is the power of God unto falvation, unto all them that believe in Chrijl Jefus, Rom. i. 16. and therefore think of Chrift ftill as the very fubftance, marrow, foul and fcope of the whole fcriptures.

4. That we obferve fome fpecial pafta-ges, where we find things reprefented unto us, cither more weighty in themfelvcs, or more proper to ourfeives, for our particular ufe and occafions. I deny not but all God's teftimonies are wonderful in them-fclves; all of them pure; all profitable to give underftanding ; and to cleanfe our way ; and to make the man of God per-fe(^t to every good work, Pfal. cxix. 129, 140, 130,9. 2 Tim. iii. 16. Yet there

arc

READ I NO the WO R D,

are fome things in fcripture more important than others, and more ufeful than o-thers, for fome perfons, times and occafi-ons: and to this pnrpofe, I have in the end of this chapter compofed fome heads, or common places, for obfervation of fuch profitable things.

5. That we approve and affent to that we read, both becaufe it is the truth of God, and becaufe till our judgment approve it, we cannot believe it, nor poflibly bring our hearts to yield to it true and fin-cere obedience : It is true, that every godly man at all times gives his affent to every truth of God revealed unto him, yet that affent is not alike firm at all times, becaufe the evidence by which he acknowledgeth it, is not alike clear at all times; but when It (hines to us clearly, when men clearly difcern the glory and beauty of thofe heavenly myfteries.and tafte of the goodnefs of tiiem, they cannot but ravilh readers with admiration,yea tranfport them with firong and heavenly affedions of love, joy, and de/ire, Pfa. cxix. 97, iii, 131, 162. Ob-ferve, that it happens fometimes fuch fpi-ritual raptures may feize on a man, even V'hile he is reading the fcriptures ; as the dilciples hearts burned within them, vjhilji our Saviour talked with them going to Em-tnausyhvikG xxiv. 32. Andif fo, then the heart opens itfelf to clofe with and draw in that ravilhing obje(5t, which will necef-farily inforce the foul to make a paufe; and thefe paufes rather further than hinder us in our work ; for a godly fpirit quickened by fuch fweet refrefhings, receives in-creafe of alacrity, and is thereby flrength-ened to go on with much greater life, to the end of this holy exercife.

§. 5. Of duties ajter reading the fcriptures,

^~^ H E end of fludying the fcriptures is not only knowledge, but pra<ftice ; wherefore after we have read any part of the fcriptures, our fpecial care muft be, I. To recount and revolve in our minds

349

thofe things we have read, and ferioufly to meditate on them.

2. To fearch out the true fenfe and meaning of the words, together with the fcope unto which they are direfled, and if our own underflanding be too weak, we may do well to make ufc of other men'a writings or conference.

3. To fingle out and apply what is of more fpecial ufe to ourfelves in fuch fort, as if we were fpecially named in any precept, reproof, promife, commination, con-folation, or the like ; which is the moft ef-feftual means to awaken and flir up affections, and to fet on our endeavours, as manifelily appears in good Jofiah his ex-ample^ 2 Chron. xxxiv. 20, &c.

4. To work thofe things upon our hearts, till they warm our afiedions : this is beft do-ne;

I. By appropriating them unto our felves ; for that which affefts us, is that which moft nearly concerns us.

2. By believing what we read as un-doubtedy true ; thus David believed, Pfa. cxix. 138, 151, 160.

3. By loving thofe counfels of God which we embrace by faith, for their purity, perfection, righte.oufnefs, and efpeci-ally for the ufefulnefs and wonderful benefit of them to ourfelves, in quickening the fpirit fvc\ giving wifdom, in converting the foul, Pfalm cxix. 63, 98, 99. xix. 7. Thefe eminent excellencies of the word, cannot choofe but make thefe heavenly counfels precious in our eyes, and bring the foul to delight in them exceedingly.

5. To advife about, and to refolve upon the means to bring all into pradlice, e-fpecially for thofe duties which are laid before us in reading the word, or (ome part of the word at fuch a particular time.

6. To examine our ways, how near they come up to the 1 ule, or come Ihort of it ; that on the one fide we may be encouraged in conforming our practice to the Jaw, and willial rejoice in the grace of God,

READ ING the WOR D.

working in us with thankfulnefs; and on the other fide, that we may be humbled and grieved for our failings, and driven to feek ,unto Chrift to make up our peace, and then look better to our ways for time to come, as David doth, Pfalm cxix. 131, 132. I33» ^f^'

^. 6. j4 kalendar purpofed to Jhew how we may read over the fcripture Jeveral •ways once in a year.

IN reading the fcripture, we fpake of a proportion of^time to be allotted for this exercife; and that we may fo proportion our reading with our time, that we read all the bible or fcriptures over in a year, I had compofed a kalendar, fliewing how we might right read it over feveral ways.

I. By reading every day three chapters or more in the old Teftament, and two or more in the New. 2. By reading three chapters a day, and fome more of the Pfalms. 3. By reading ftriflJy three chapters a day, of thofe that edifie moft. 4. By reading two chapters a-day, moft of the old Teftament, and all of the New. 5. By reading only one chapter a day out of fuch books as are principal, and a rule for the reft : but every private Chriftian may with a little induftry find out this, or fome o-ther kalendar more beneficial to him ; and therefore, (not to fwell this book needlef-ly) I (hall leave it to him ; only with this note, that after all thefe forms, it were not unprofitable, if he read at leaft every morning a pfalm, and every evening a chapter of thofe that edifie moft in their order, which is now the conftant ufe of a weak Chriftian in his family-duties.

^. 7. Of heads or common places of obfer-vations for profitable things.

I Declared before (Se(ff. 4.) that in reading of the fcripture, it were good for our profiting to obferve fome fpecial palla-ges, where we find things rcprefented unto

us, either more weighty in thefnfelves, or more proper to ourftlves, for our particular ufe andoccafions; and to that purpofc I (hall now compofe fome heads or common places for obfervation of fuch profitable things : fome I know herein advifc thefe four points: i. That every Chriftian following this dirc6Vion, fliould make a little paper-book of a ftieet or two, and write on the top of every leaf, the title that he would obferve in his reading. 2. That he would obferve fuch places as ftare him in the face, that are fo evident, that the heart cannot look off them. 3, That he fet down under each title, only the book, chapter and verfe, and not the words, for that would tire him in the end ; only when he hath done his quarier-taflc, or years-tafk, then he may write out thechoiceft things, as he thinks good. 4. That he look not at the profit of this courfe the firft week or month, but let him confider how rich it will make him at the year's end ; furely after he hath gathered them, he would not fell his collections for a great price, if it were but for the good they may do him in the evil day, when it (hall come upon him : of thefe I fliall give you the experience of a weak Chriftian, the unworthieft fervant of Chrift, in the following fe<Stion and paragraphs. §.8. Common places ohjtrved by one in his private reading of the fcriptures.

PLACES that in reading he found rebuke of corruption in his nature or practice.

Numb. xiv. 11. 2 Chron. xxxii. 26. Pf. cxix. 7S' Ifaiah Ivi. 11. Ivii. 17. lix. 11, etc. Jer. vi. 13. Ezek. xxxiv. 2, etc. Hofea vii. 10. Mark vii. 21, etc. Luke xii. 15. Romans vii. 23, etc. Ephef. v. 4. i Pet. ii. I. Rev. ii. 5. iii. J5, ,16, 17, 19.

2. Places that hold forth comtortsagainft the burden of his daily infirmities, inward

temptations and afftidtions of Ipirit.

Gen XV. i. Exod. xxxiv. 6 7. Plal. xviii. 6. xxiii. Ay ^^^' xxxiv. 18. xlii. 5, 11.

Hofea

Korea VI. r,'2. Micah vii. ip. Luke xvii. 19. Daniel vi. 23. ZecF. H. 8. Mai. iv. 2.

4. John xvii. 19. Rom. vi. 14. xvl. 20. Mati.. 2j.x. 30. xi. 28. xxviii. 20. Luke

1 Cor. X. 13. 2 ThefT. iii. 3. i Tim.i. 15. xl. 13. xix. 10. xxi. 18. John i. 12, 16,29.

Heb. iv. 15, 16. 1 Pet. V. 10. i John i. 9. x. 28. iii. 16, 17. xiv. 16, 17. xvii. 17, ip,

ii. I, 12. v. 18. 24. Afts xiii. 39. xxvii. 34. Rom. iv. 5",

. 3. Places thnt eft.ib]iili his heart againft viii. 30, 33. x. 4. i Cor. i. 30. 2 Cor. v.

the fear of falling away i Kings 19, 2r. Gal. iii. 13. iv. 4, 5, 6. Eph. i. 3,

vi. 13. Job viii. 20. Pfalm xv. 5. xvi. 8. 4» 6, 7. ii. 14. 16. Phil. iii. 21. Col. i.21.

xxxiii. 24, 27, 28, 31. Ixxxix. 33, etc. iii. 4, r ThefT. v. 23, 24. i Tim. i. 15.

xciv. 14. Ifa. liv. 10. Jer. xxxi. 3. xxxiii. Tit. ii. 14. Heb. i. 3. ix. 12, 26. i John

20, 21, 25,26. xxxii. 39. etc. Hof. ii. 19, i. 7« "• 2. iii. i, 2,5. Rev. i. 5, 13.

20. Luke xxii. 32. John vi. 39. xiii. i. 7. Places containing fvveet palTages

?iiv. 16. xvii. 22, 23, 26. Rom. viii. 35, which melted his heart. Gen. xxii.

.39. xi. 29. I Cor. xviii. 9. Eph. i. 13, 14. i, to 20. xxiv. 2, to 53. jcxxiii. 1, ro

iv. 30. Phil. i. 6. I Their, v. 23, 24. 2 >2. xliii. i, to 31. xliv. throughout, xlv.

Their, iii. 3. Heb. xiii. 5. i Pet. ii, 6. i throughout, xlviii. i. to 12. 1. i. to 12.

John iii. 9 v. 4. Deut. v. 22. to 30. Judges vii. 9. to 23.

4. Places that directed him in his par Ruth ii. i. to 14. iii. throughout. 1 Sam.

ticular calling Job xxxiii. 23, 24. Ifa. xvii. 22, to the end. xviii. /, to 8. xx.

xlix. 4, 5. 1. 4. Iii. II. Iviii. i.lxii. 1, 6, 7. th.x)ughout.xxiv. i, to 20. xxv. 14, 1036.

Jer. XV. 19.xxiii.22. xlviii. 10, Ez. iii. 1, 2 Sam. xv. 10. to the end. Ifaiah Ivii. 15.

i8, 19, 20, 21. xxxiii. 2, 3, 4, 5, 6, 7, 8, to 20. Jer. xxxi. 18, 19, 20. Jonah ii. i,

9. xxxiv. 10. Mai. ii. 7. Matih. x. 16, 17, to 8. Mark ix. 14. to 25. John ii. i, to 46.

A£ts XX. 20, 21, 23. I Cor. i. 5. xiv. i, 8. Places that in reading the fciiptures

12. 2 Cor. iv. 5, 6, 7.vi, 3, 4,5, 6yy. xii. he found fenfible comfort in.— Exod. xiv. 15. Phil. ii. 3. I Their, i. 2, 3, 4, 5, 6, 7, 13. xix. 4, 5. xxiv. lo. 11, 17. x.\xiv. 6, 7, 8, 9, TO, 11, 12, 13, 17. iTim. i, 4. iv.12. 8. Numb. xiv. 18. Deut. v. 29. x. 15. 1

5. Promifes that comfort him againft Sam. xxx. 6. 2 Sam. xii. 13. 2 Kings xx. 5.

outward crofTes. Exod, iv, 31. xxiii. 2 Chron. ii. 12. xv. 4. xx. 21, 22, 27, 28.

25. Judges xiii, 23. 2 Chron. xxv. 9. Pfa. Job v. n. 17, 18. 19 xxxiii. 25. 26. Prov.

xxiii. I, 2. xxxvii. 25. cxjx. 165. Prov. i. iii. 12. Pfalm xxvii. 13, 14. xxxi. 7.xxxvii.

33. iii. 8, 10, Ifaiah Iviii. 8, Dan. vi. 16. 1, 108, 32, 33, 34. Ivii. throughout, cxix.

Luke xxi. 18. John xvi. 33. Rom. i. 17. 2 103. cxxxviii. 7, 8. cxxxix. 17, Ifaiah xxix.

Cor. iv. 17, 18. 2Tim. ii. 12. Heb. xiii. 5, 19. xxx. 18, 19. xl. i. 2, xlii. 3. xlviii, 18.

6. I Peter iii. 14, 15, 16, 17, 18. iv. 12, xlix. 2, 13,14,15, 16. Iii. 9. liv. 7, 8, 9, 10.

13, 14, 15, 16, 19. Rev. ii. 10. Iv. 7. xvii. 15,16, 18. Jer. i. 9. xxxi. 3. 9.

6. Places that hold forth his privileges 20. Hofea vi. i, 2. xi.8. Micah vii. i8, 19. in Chrift, above all the wicked in the world. 20. Matih. v. 11, 12. x. 26, 28, 29, 30,31,

Gen. iii. 15. vii. i» 23. xii. 3. xv. 6. 32. Mark ii. 17. Luke vi. 22, 23. Rom.

xxvi. 4. xxviii. 14. xxxii. 28. Exo. ix. 4, viii. 18, 31, 32. 2 Cor. vii. 6. Eph. v. 8.

5, 6. Numb, xxiii. 21. xxiv. 5, 6. Deut. Col. i. 13. iv. 3. 2 Tim. iii. n. Heb. x.

xxvi. 18, 19. xxxiii. 29. i Sam. xii. 22. 2 15, 36, 37, 38. xii. 5, 6, 7, 8. James v.

Chro. XV. 4. xvi. 9. Job v. 19. to 27. Pfa. 20. i John iii. 12, 13.

xxii. 7. xxxiii, 18, 19. xxxiv. 4, 5, 6, 7, 8. 9. Places hard tobeunderllood, of which

etc. Ifaiah ix. 6. xl, 31. xii. 10. 14, 15, 16, he defired and endeavoured after rcfoluti-

17, I 8. liii. It. liv. 11, 12, 13, 14, 16, 17. on, as (amongft the reft) all the titles of

Jeremiah xxxiii. 8. Lam. iii. 32. Ezek. xi. the Pfalms, efpecially of thcfc Pfalms, iii,

iv.

S52

HEADING the WORD,

IV, V, Vl, Vl'l, Vll' XXM, XXX, XXXIV,

xxxviii, xxxix, v., ^ x.., xivi, 1, liii, Ivi, Ivit, Ix, Ixxii, Ixxxviii, xc, xcii, cxix,cxx, etc.

lo. .Other fevcral heads hath he noted in his private little book, which only I (hall fet down for others imitation: as (i.) Places that hold forth experiences (or the word written in our hearts) as the beft commentary. (2.) Places that hold forth divers points of religion, that a Chriflian may infallibly reft on, 'and live and die in the aflurance of them. (3.) Places that juftifie a precife refpe£l of the leaft (in. (4.) Places that (hew the godly have fuffer--ed all forts of crolTes, reproaches and flanders. (5.) Choice fentences, or memorable fayings. (6.) Promifes of the churches flouri(hing in the laft times.

But above all, thofe which concern our own particular, I efteem moft precious, and of fingular ufe.

§.9. Of the ufe ofthefe colle^ions,

THE firft head was, Places that in reading, he found rebuke of corruption in his nature or praflice : the ufe hereof is to open his eyes, and to let him lee the anatomy of his corruptions, and plainly to perceive what things are in his nature, that God hath a quarrel againft; fo that now it is time, that as fuch a one is guided by the finger of God to know his corruptions, fo he (hould go to the Spirit of God for mortification.

The fecond head was, Places that hold forth comforts againft the burden of his daily infirmities, inward temptations, and alfliaions of fpirit: The ufe hereof is, when fuch a particular temptation comes, to eye the promifes, and to betake the foul unto the Lord for fuccour promifed: this is the voice of faith, * Be of good courage, here is a word of comfort, and there is help enough in heaven ; the devil may thruft fore at thee, but he (hall not get the vi6>ory, for God is with thee \ no quefti-on but for thefe fins the Lord beftows on thee a pardon of couife, only be vigilant

and watchful at all times, in' »fl' place?, upon all occalion", againft all fins, with all the degrees thereof, efpecially againft fins of conftitution, calling, company, corrupt education :' indeed, this is the property of faith, both to reft on the promifes, and to keep waking, for nothing is more wifely fearful than faith, nor more cautelous and circumfpeft than holy fear.

The third head was, Places that eftablKli hisheartagainft the fear of fallingaway: the ufe hereof is, in cafe of any fuch doubt, to learn and think upon thefe precious places, that we may be fettled in believing our per-feverance. This will encourage and quicken us in our Chriftian courfe, ftabiilh us in well-doing, and hearten us againft the greateft difficulties: their objection, who fay, The doftrine of afTurance of not falling away, doth fet open a door to all li-centioufnefs, is moft falfe ; for the more afliirance of falvation in a man's foul, the more fear and trembling in a man's courfe; he who is beft allured, hath moft power of God's Spirit, and the ftronger the Spirit of God is within, the more holinefs and fruits of grace are without.

The fourth head was. Places that directed him in his particular calling : the ufe hereof, is to confider the feveral texts, as the crowing of cocks, which ring in his ears : When wilt thou arife.' why tarrieft thou folong ? why ftirreft thou (o flowly ? See how the fun rejoiceth as a giant to lun his race, why then doft not thou Iharpen thyfelf to the work which God hath laid on thee ? it may be thou mectel^ with many troubles, difgraces, oppofitions; but what then ? is not this God's command ? is not this a fervice to the Lord Jefus ? doth not the Lord alfift ? and is not he pay-maftcr fufficient ? it may be thy labour is in vain, thy work is without fruit; and what then ? Is not thy labour thy duty : and good iuc-cefs God's work, what haft thou to do with thoughts about the blclfing and fuc-cefsof thy labours.' look thou to thy duty,

view

REAT> ING

view the texts well, and obey them, and leave the bleffing of thy endeavours to the good will and pleafure of God : lay afide all care of the event, and roll thy burthen upon the Lord, who will fuftain thee : Thus thcfc texts cry upon him to fubmit to God's dircOion, and to depend therein upon his help and alliftance. This is the double duly we all owe, r. Toaskcounfel at the word, and to follow the determination of it; for a true heart is ever obediential, fubjeftingitfelf to the will ofGr>d, as the ru4e of holinefs, acknowledging Lis fovereignty, fubfcribing to his wifdom as moft abfoiuie, and to his ways as moft true, juft, and merciful. 2. To put over all our bufinefs into God's hands, in a manner out of our own, trufting in him for ability to work, and for good fuccefs to come by them.

The fifth head, is, Promifes that comforted him againft outward crofles : the ufe hereof, is, to live by faith in afdifti-ons ; for then is faith in thefe promifes the only ftay and fupport of the heart: / had fainted, unU/s I had believed tvfee the good-nefs of the Lord in the land of the living : this is my comfort in mine afftioiion, for thy "word hath quickened jne, Pfalm xxvii. 13. cxix. 49, 50. In daily and lighter trials, a man of a mild and patient temper, may hold up the head ; but when one deep calleth unto another, and the waves flow over our head, when nature yieldeth, and the heart fainteth, then to fland faft, and be of good courage, is the only property of faith, which is grounded upon the rich mercy of God made over to us in thefe precious promifes. I cannot deny, butdiftrult many times wrings from a chriftian fuch voices as thefe. Were it a-ny thing but this,I could bear it; but now if in confcience of his impotency, he will feek to Chrift to make him able, and he will fallen himfelf upon him by a true and lively faith in thefe promifes, he may find Ihengih enough, through his might, whcre-

. .; Z z

the WORD, 353

by to bear that comfortably, which other-wife be may find mofl intolerable. Faith drives a man out of himfelf, as not able to bear the leafl crofs as he ouglu, and thro' the power of God, it enableth him to bear that beft with which God is pleafed to try him.

The fixth head, is, Places that hold forth his privilege in Chrif>, above all the wicked in the world : the ufe hereof is, i. To believe and to rejoice in them : All thefe privileges are mine, will a foul fay, the Lord ha,th given them for my portion, how then fliould I glory in God, triumph over death, fin, and hell, through my Saviour? 2. To live unto him who hath bellowed them on the foul : And now, O Ifrael, (after all his kindnefs) what doth the Lord require of thee, but to fear the Lord thy God, and to love him and ferve him with all'thy heart, and to keep his commandments ? Deut. X. 12, 13. Oh (faith the foul) how fliould I now think much of Ghrifl ? and fpeak much of Chrifl ? and converfe much with Chrifl ? and do much for Chrifl ? and fuffcr much for the Lord Jefus Chrifl I and if I cannot do much, how fnould I defire and will to do much, which is accepted as if I did it ? how fliouId I continually go to him, to enable me to do more, than of myfelf I can do ? na}'^, how fhould I mourn and lament for what I have not done*, either through want of ability or will ? this is the ufe of fuch glorious privileges, to believe in Chrifl, and to live unto Chrifl, 2 Cor. viii. 12.

The feventh head, was, Places contain-r ing paffages that even melted his heart: the ufe hereof, is to call fuch paffages to remembrance in times of mourning, only be fure that our affeflions prove fpiritual, and not merely natural: I make no quef-tion but David's longing after God, Pfalm Ixii. I, 2. his panting after the word,Pfalm cxix. 140. his delight in the fweetnefs of it, Pfalm cxix. 103. his trembling at God's prelence, Pfalm cxix. 120. his grief for

the

the breach of his law, Pfalm cxlx. 136. •were fpiritual affefVions; for they were raifed by fpiritual objefts, foit is good for us tofee 10 our affeftionsthat they be raifed by fpiritual obje(51:s, and then they prove fingularly ufeful; it may be indeed that when a chriftian perufeth over again the feme texts, he fhall not have the like operation as before : all the goldly fhall find by theirovvn experience, that thofe inftruc-tions, reproofs and confolations, which at fome times awaken, wound and revive their fpirits, at another time move them nothing st all^ fometimes the fpiritual fcnfe is benumbed, and they hear only by the hearing of ihe ear, Job xlii. 5. but at other times, when thofe fenfesare awakened, they tafte, and fee, and feel the fame, and confequently are affefled, as Job was in that place, chap. xlii. 5. fo if at any time we find thefe meltings flirred in us by a fpiritual object, and that they are anfwer-able to God's dealings with us, then we can rejoice or mourn feafonably,when God calls us to either,Ecclef. vii. 14. I take this to be an holy and happy ufemadeof thofe places. Now the eighth head,was. Places, that in reading.he found fenfiblecomfort and ravl-fliingofheart in: Theufehereof isnot only for prefent, but whiles he lives in any dif-trefs, for then he may have recourfe to thefe places, astofomany wells of joy ; and if, in this grief, one, or two, or ten will not comfort him, yet it may pleafeGod that fome of them w ill have fpirit and life in them ; befidcs, it cannot but marvellouflyeftablifti his faith, when he remembers in how many tliftincfl: places of Scripture the Lord was pleafed to comfort his foul.

The ninth head, is. Places hard to be underflood, of which he defired and endeavoured after refolution : the ufe hereof is fpecified in the very title itfelf; and the refolution of the hard texts cited (viz. (hofe titles of fevcral Pfalms) was by in-duftry found out thus.

Pfalm iii. The title is, A Pfalm of David,

READING the WORD,

•when he fled from Abfalom his fon.

In which three things are contained, r. The author thereof, David king of Ifrael, who compofed it. 2. The kind of the Pfalm ; which word [Pfalm] is a word generally applicable to all thofe fpiritual hymns, without particular application to the ceremonies of perfons, time, or manner of finging, as many others are : It was ufually delivered to the whole quire, o» the fabbaths and feflival days, to be fung by voice, and to be fitted to the inflruments ufed to be played upon in the temple. 3. The expreffion of the time, and occafi-on of the compofing thereof; /". e. when he fied from Abfalom : the fiory is fee down, 2 Sam. xv. Many were the troubles wherewith this good king was affiifted, ef-pecially after his fin in tije matter of Uriah, but never any fo grievous, as to be driven out of his own kingdom by his own fon, and his fubjecls to fall away from him, and to follow his enemy, that fought his life and throne.

Hereupon he makes his forrowful complaint to God in this Pfalm, and appoints it to be fung in the church for his owncom-fort, and infiru<Stion to himfelf and the whole church, in fuch times of calamities.

And to this his pathetical moan, he joins this word Selah, as a note of the attention of the mind, and fiop or paufe in the fong..

For underfianding the meaning and \\{& of the word Selah, note, that Selah is an Hebrew word, and lignifiesas much as Amen, for eveXffernper, in fempiternum, in feculoi <i2C. eis ton aiona, in aeternum.

Hierom oblerves, that the Jews ufed one of thefe three words at the conclulion of their writings or fentences, or, in the end of their prayers, Amen, Selah, or Salem, which figniries, peace : and 'tis noted to be a word to exprefs an affirmation, or giving afient to that which is prayed, or (aid, as Amen is, or elfe it imports a wi(h, vow or delire that the thing ipoken be cirtain or may be loj? ever, /. e. that it

may

READING the IVOR D.

^55

may be performed : and it is to be noted, that it is ufually placed, when fome fpeci-al thing, worthy atter'tion or obfervation, is fpoken or delivered, or fome defire to be performed, whether it be in the end, or in any fentence of the Pfalm, prayer, eirc. that by ^ little flop or paufe of the breath, the matter, worth or excellency of the thing may better be confidered: and you fliall not find it in any part of the Scripture, faving in the Pfalms, and the prayer of the prophet Hab?kkuk, ch. iii. 3. whereupon it is obfervedby Drnfius and others, to be a word of note, ufed in thofe ditties and mufick, to make a Hop or ftay, that the matter uttered may be better minded of the hearers, either to affirm it by their aflent, or to defire/the performance of what is fung by that interraiilion, which feems to be moll: probable, becaufe the Greek tranfla'tors of the Hfbrew Bible ex-prefs the word Selah^ by the Greek word Diaflima, which fignifies a flop or inter-miffion, and Cq} comrs to be ufed in the Pfalmody, and is rithmi commutatio, a change of the note, or, vicijjltudo canendi^ or, as fome lay, alterlus fenfus exordium.

Pfalm iv. To the chief tnufician on Ne-ginoth, a Pfalm of David.

The meaning is this, The kingly prophet David compofed this Pfalm, and delivered it to be fung and played in the congregation to him that was the chief o-ver-feer, mafter, and fet over the reft of that mufick or confort, upon the inftru-ment called, Neginoth, which founded by playing on with the hand : to underftand this the better, we may obferve, that fome inftruments ufed in the JewiHi temple were pneumaiica, windy, fuch as founded by breath, and motion of the fingers, as, organs that are blown by bellows, and all hollow inftruments, as, trumpets, rams-horns, cornets, (isc. fuch as the priefts and Levites ufed in the holy ordinances, from the Hebrew word Nechiloth, which ligni-fieth, bored through or holloiu.

Z z

Others were pulfatilia, fuch as were played upon with the fingers only, either by a quill, or otherwife ; as the harp, dulcimer, <bc. and bad firings and of this fort was the inftrument in the title of this pfalm, called Neginoth; now to every one of thefe feveral kinds of inftruments, there was one who excelled therein, appointed overfeer, or chief of the confort, and to direft thofe under him in the fong, as there was of fuch as were the fingers alfo for the fong: hence it is that the pfalm being committed to be fung to tlie mafter of that or* der, 'tis faid, To the chief mufician, cr, to him that excelleth : a pfalm of David.

Pfalm V. To the chief mufician upon Nechiloth, a pfalm 0/ David,

The title of this pfilm may be under-ftooc' by that which is faid in the title of the fourth pfalm, differing in nothing but in the name of the inftrument, which were one of thofe that were hollow, and found; ed by breath, as the Hebrew word fhews, as afore, <i:;c. Some of the Hebrew writers fay, it was a mufical inftrument, whofe found was like the buzzing of bees, or, ia regard of the multitude ol them which are like an army for number, and for that the mafter of that quire was appointed to pray for all Ifrael, as for all the armies of the Ifraelites againft the armies of their enemies that came againft them in multitude and noife, like a fwarm of bees; thereupon he gives the title. Super exercitus pfalmus Davidis, <Sc. but unproperly, the title having no conformity with the fubftance of the pfalm, nor is it approved by our interpreters, 6-c. but the firft followed.

Pfalm vi. To the chief mufician on Neginoth upon Sheminith, a pfalm of David.

The meaning of this title may be un-derftood by that which is faid afore in the fourth pfalm, faving that here is added, upon Sheminith,lihat is, it was played with the eighth tune, note, or flrain, and fung with a very clear and high voice j we may bet-2 ter

R EA D I NO the WO R D,

tcr nnderftand it by what is faid, i Chr. xv.

1 1. Mattithia, Eliphakh, and others were fet over the bafe and tcnov, which is the She-mhiith, or the eighth, or Diapfan, as mu-ficians'caUit fo, tiie meaning is; this pfalm was to be ordered by the chief mufician of that confort, to be fung and played upon the inftrument Neginolh, with the highcft and utmort ftrain of found and voice, or inftrumcnt often firings.

Pfalm vli. Shiggaion of David, -which he fang unto the Lord, concerning the ivords of Cufo the Benjamite. This was a pf^m of David, fung according to an ordinary fong, the beginning whereof was Shiognio?j, for 'tisufual with us alfo to make fongs to be fung according to the tune of feme others that were made before.

Tremellius and fome others, from the Hebrew word, which [\c;a\^ts errare, <bc. titles it, Ode erratica, a wandering fonnet, becaufe it is mixt, and confifts of divers forms anddiliinctions of voice and found, in playing artificially joined to complete the mufick, as we fee refembled in prick fong. And where it is faid, Concerning the words cfCuJh, it (hews the occafion of the pfalm, namely,"I'hai \shen David was moft un-julUy Ilandercd by his enemies, and efpe-ciallyby Culh, etc. he makes his complaint to God in this pfalm, defiring him to revenge his innocency, etc. and to be delivered from the perfccution of Saul and his flatterers, fuch as this Culh was ; [lVords~\ \. e. Jcciifutions, etc. Who this Culh was, is doubtful. Hierom aiiirms it to be'Saul, and gives his reafons for it: others, which I think is more probable, think it to be lome courtier of Ethiopia, whom Saul entertained in his court, and was his fpccial favourite, as if he had been of his family or Itock ; for Culh is the name of, and taken for Ethiopia ; this man, for hatred a-cainlt David, and flattery towards Saul, Valfly accufcd him to Saul, and pradlifcd all the mifchief he could againft him.

Pfalm viii. To the chief mufician upon Git-

tith, a pfalm of David. The title of this pfalm is diverfly given, fome thos. To the chief Mufician, pro t'.r-cularibtts, for wine-preffes ; as if it was a prayer for fruitfulnefs of that fri it. O-thers, that it was compofed by David in the city of Gath, when he was banifhed : others, that that kind of inflrument was invented and ufcd there: that which is moll probable and agreeable with the fcripture, is, 1 hat Gittith was an inflrument which Jediithun and his poOerity, being chief of the third clafs, or order of mufi«.ians, uf-ed to play upon, tlie cuftody whrreof was committed to Obtd-Edom the Gittite, and his family, that was of the poflerity of Je-duthun ; who for liimielf and his brethren, for his time, minifli ed and ufed them in the holy fervice, i Chron. xvi. 37, 38.

Pfalm ix. To the chief mufician on Muth-

Labben, a pfalm of David. 71f«//;-L^/'t'<77 was the beginning of a tune, after which this pfalm was to be fung by the quire, which contains a thpnl-:/giving for his vicflory, and for the death of Goli-ah, the champion of the Phililtines agai-nfl Ifrael; therefore fome read the ritle thus, Magi^lro Syniphoniae de jnorte illiui bella-toris, i. e. Goliah, etc. which typically is applied to Chrifl, as a fong of joy of the church and faints of God, for Chrifl's triumphant victory over the tyranny of Sa* tan, and his kingdom of lin, and death : fome divide the words, and make\.1f://,6 labben two diflin(n: words, arid make the fenfe to be this, t^i^ori, fuper mortem fi-///, Pfalmus David, as if David had made it for the death of his fon, as Selden ; which fenfe Auflin miflikcs, and yields his rcalbns for the former, arguing from the fubflance of the pfalm, in that he mourned, and rejoiced not for his Ion's death, therefore the lirfl fenfe is bell.

Pfalm xvi. The title is, Michtam of David, i. e. /^golden or excellent pfalm. The meaning is, it is^ a pfalm made by

Da-

READING

David, "to be fung after a certain tune, named Michtam, well known among the Jews, which for the excellency, is compared to gold, the beginning of which tune was Michtam ; or elfe it is taken for a mu-fical inftrument of fpecial efteem amongfl: them.

Pfalm xxii. To the chief mnjician on Ai-jeleth Shahar: i. e. The hind of the morning.

Some take Jijeleth Shahar, to be the name of fome common fong, or to be the beginning of fome ordinary tune, according to which this pfalm was fung ; tliat's the Geneva note, which may be fo ; but Tremellius, Lyria, and divers, take it to be otherwife, and better as 1 think, who interpret thofe words, in, or at the dawning of the day, as you would fay, between break of the day and fun-riling; becaufe, at thit time, the comfortable light or flaine .of tl^e day begins to break forth.

The meaning of the title being this, David made this pfalm, and appointed it to be fung in the church by tr.e priefls and Levites every morning, fo foon as the day brake out ; at which time it was by the law and cuitom their duty toexercife their minirtry in the quire, and to ling pfalms, 1 Chron. ix. 3;^. which fervice the Lord would have to be done by the churchy that rheir faith and espc(!T:arion of Chrift might daily be renewed and had in memory; the prophecy of whole kingdom and fuiFerings are rcprelented in this pfalm, looking (as the day fprings from on high) that Chrift ftiould vilit them.

Plalm XXX. Title, l4pfalm or fong of Da-i.'id, at the dedication of the houfe of David, which he compofcd to bje fung at the dedication oj his hou/e.

AVhich title iheweth the occafion of this fong, and time when it wns ufed, which was at fuch a time as he had built and fi-nilhed his honfe of cedar upon mount Zi-on, which many good authors think probable, and follow.

the WORD. 357

Or elfe, when he was returned to his houfe again in fafety, after Abfalom in his rebeiiion had profaned it, and defiled it by his incefluous wickednefs with his father's concubines; and fo to purge it from all uncleannefs, he dedicates it to the Lord, praying him to fanflifie and make it holy a-gain, that it might be blelTed and acceptable to himfelf, 2 Sam. xvi. 22. which is the opinion of learned Tremellius, and the matter of the pfalm ferves to imply as much; for it was a cuftom prefcribed by the law, Deut. XX. 5. that whofoever had built a new houfe, he lliould dedicate it unto the Lord, fever it from wickednefs and finful abufe, or (as you would fay) make God the landlord thereof.

And this dedication imports three things. (i.) That the builder fl-sould devote it un-tq^God, to teflify that he would ufe it to holinefs, and not to profane or finful uf-es. (2.) To teftify his thankfulnefs for the work finilhed. (3.) To offer prayers and lacrifices, that God might continue and confer his blefTings upon them in it.

Plalm xxxiv. A pfalm of David, -when he changed his behaviour before Abime-lech, and he departed..

The title (hews the occafion of the pfalm, rather than the ceremony thereof: the flo-ry is (tt down, i Sam. xxi. 13. the fum is, David flying from Saul to Achiih, king of Gath, who h.re is called i^bimelech, for his fafety, but being drfcovered by thofe about the king, and thereby in fome danger, he changed his behaviour, mutavit gefluni fuu?n, fome vultum, meaning that out of policy, to free himfelf, he feigned a diftemper, as if he had been mad before Abimelech, who after fent him away, and fo he elcaped the danger he feared, and thereupon makes thib plalm of thankfgiv-ing for his dcli\ erance : and it is to be not:-ed, touching the name of the king, that here he is called Abimelech. which was a common name to all the kings of ihat country, as Pharaoh was to the Egyptians, Ce-

READING the WORD.

iar to the Romans; and in Samuel he is called Achifh king of Gath, which was his •more proper name.

Pfalm xxxviii. Title, A pfalmof David to bring to remembrance.

A pfalm which David made to be fung by the quire upon the Sabbath, after the Lord had afflifted him with ficknefs, and grievous chaftifements, to puthimfelf (and others of God's children in like cafe) in remembranceof his fin, which caufed them; (which fome think was the matter of Uriah) and to admonifli him of God's good-nefs, who had 4|pl'vered him from thofe punishments, and pardoned his fin.

Some apply this to the agonies of Chrift; and his powerful victory over fin, death, <bc.

Pfalm xxxix. Title, To the chief mufi-cian, even to Jeduthun, a pfalm of David, \_Magifiro Symphmiae Jeduthun.

This pfalm was compofed by David, and appointed to be fung and played on inftruments to Jeduthun, even to Jeduthun, i. e. To that excellent mufician, who for the excellency of his (kill, was the chief of his order, and father to thofe of his fiock, which prophefied with a harp, to give thanks and praife to the Lord, as i Chron. xxv. 3.

Pfalm xlii. Title, To the chief mufician, Ma/chily for the fons of Kcrah.

A pfalm committed to the fons, i. e. po-ftcrity of Korah, of whom it feems Heman was chief, for the third clafs, or order of thefe muficians, to whom the holy fcrvice belonged, i Chron, xxv. 5. All thefe were vndcr the hand of the father, viz. Heman, who fung in the houfe of the Lord, with cymbnls, pfalterics and harps, <bc. that it might not only be kept, but fung by them in the tune beginning with the word Maf-chil, that both the fingers and hearers might be infirufted in the matter thereof, according to the fignification of the word.

Some think the pfalm was made by the fons of Korah, after his rebellion againft Mofes J to whom, after their repentance,

<bc. God gave the fpirit of prophecy, whereby they made divers pfalms, whereof this was one, and therein foretold things to come of Chrifi, <bc. which conceit Augufiine mif-likes, neither doth it agree with the matter of the pfalm ; befides, the Hebrew letter Lantech, being prefixed to note the dati\ie cafe, ff evvs it was made by David, for them to aft by their mufick, and not of them ; and that David in his baniihmerrr, to fhew his grief and zeal for the houfe and temple, and to quicken his f .ith and confidence in God for his comfort, made this pfalm for his own and the churches inllruftion in the like calamity, and delivered it to Heman and his fons, to beufed in the fong. Pfalm xlv. Tide, To the chief mufician,

Shopyannim., for the fons of Korahy

Mafchil, a fang of loves. Shofhannim, wps an inftrument amongfl: the Jews, which had fix f>rings, according to the lily that hath fix leaves or ftem?, thereby called Hexachorda, upon which inftrument this pfalm was delivered by David to be fung to, and played to by Korah and his pofl:erity ; it begins with the word Mafchil (as afore) i. e. To give inJ}ru£iion to God's people touching the fpiritual mar-riaoe and love betxveenChrifi and his church, whereofSoloraon's marriage with Pharaoh's daughter was a figure and type; and like-wife to ftiew the perfeft love that OLight to be between the hufband and wife; hence called, A fong of loves, not unlike to Solomon's Canticles : and fome put this difference between a fong and a pfalm, that, where no inllrument, but the voice only is; this, the contrary : the fong is, when the infirument begins, and the voice follows; a pfalm, when the voice or ditty begins, and the inftrument follows. -

Pfalm xlvi. Title, To him that excelleth

upon /Jlamoth, or the chief mufician,

for the Jons of Korah, upon Alamoth. Some underfiand this Alamoth, to be the tune of a fong ; I take it otherwile, after the bell expofitions, to be meant of an in-

ftrumcnt,

READING the WORD.

359

Urument, not a tune, the meaning being thus much, a pfalm committed by David to be fung, and to him that was chief of the Tons of Korah, to be played upon the inftrument called y//aw(?/^; for, i Ghron. XV. 10. it is exprefly faid, that Zachariah played with pfalteries upon Alamoth, and then they played firfl upon that inftrument, and fo then fung the pfalm or ditty. Pfalm I. Title, A Pfalm of Afaph, Some think it is fo called,for that Afaph was the author of it, having the gift of prophecy, which is but a weakreafon, becaufe all the reft were indeed endued with a prophetical fpirit as well as he. Auguftine and other learned divines, take it to be fo called, not for that Afaph made it, but becaufe it was committed to him and his pofteriiy to be the fiRgers thereof, i Ghron. xxv. 2. Pfalm liii. Title, To the chief Mufician

upon Mahalath Mafchil. Hierom thinks Mahalath to fignifie a tune of the whole quire or company of fingers, and that David committed it to be fung by the whole company of Levites, 6'c. But others better take it to be an inftrument, fuch as was made to found by breath and blowing, by reafon of the hol-lownefs thereof; the reft is expounded before.

Pfalm Ivi. Title, To the chief Mufician upon Jonah, Elem Rechokim, Michtam of David, when the PhiliJ}ines took him in Gath. The words of this title in the original, have a double fignification. and may be interpreted either metaphorically, a dumb dove, for fo Jonah fignifieth ; in a far or firange country; fo Jerom : or more properly, for a foul-fuffering violence in a far country-, for howibever ufually the firft word is interpreted, Columba,i\ dove, yet it is taken alfo in the other fenfe properly, and in its natural fignification for foul-fuf-fering violence ; in both which fen/es David applieth this title to himfelf in his great diftrefs: Fop David by a metaphor, com-

pareshimfelf to dumb doves in a far country ; becaufe when he was driven out of Judea, his own country, by Saul that foug-ht his life, and from the worlhip of God, and forced to flie to Gath amongfl the Philiftines, yet with patience, meeknefs and filence, efcaping, he neither fought revenge, though it was in his power, nor (hewed any impatience, but betook himfelf in filence unto God, as if he had been dumb, and mourning like a Dovej and we may apply this Pfalm to Chrift, of whom he was a type.

Or, which is better approved by Junius, he referreth it (which fenfe the words like-wife bear) to the foul-fufFering violence, enclofed by a band or multitude of Philiftines, enemies both to him and his God. Some read the wwds. To the ma/ier of the harmony, which is all one in fenfe, aj,. 7<f him that excelleth, or chief mufician-, Michtam of David', i. e. The excellency of this pfalm is as precious as gold.

Pfalm Ivii. Title, To the chiefmufician, Altafchith Michtam of David, whetr he fled from Saul in the cave, or into the cave. The general notes on this title intimate, that the words are either the beginning of the fong, Deftroy not, or elfe words uttered by David in his extremity, ftaying and bridling his palfion, cSrc. Michtam of David', as if hefhould fay, This was the golden or excellent fonnet which David compofed and delivered to the Levites to be fung, and after the tune of the pfalm beginning with Altafchith, when he was ia fome wonderful fear and danger of death in the csive of Adul/am ox En-gedi, whither he was driven by Saul, and To compalTed about by his guard, that he faw nothing but death >n the cave, or deftrufiion if he came out, and thereupon prayeth, that he would not Deftroy, i. e. fuffcr hint to be deflroyed, which was the occalion of this: See the ftory, i Sam. xxii. xxiv. Pfalm ix. Title, To the chief Muficiaft

upon ^huJhan-Ediith, Michtam of Da- was the beginning of a fong, after which vid, to teach when he Jtrove -with Aram he would have the Pfalm lung, as fome "' ' • ^ /f--;- '/.L.L -.i„.. think, or eife fome inftrument to which

he would have the tune of it played and fung ; and for the excellency of the mat

Naharaim, and Aram Zobah, when

J cab returned and fmote of Edom in

the valley of Salt, twelve thou/and.

Shu(han-Kduth is either the name of

fomeinftrument to he played upon in fing-

ter contained therein, would have them preferved for a form of complaint unto

ing this pfalm, or the beginning of fome the church, in any private or lingular di-

fong fo called according to the tune where fliefs (as in this I'faim) or in the time of

with David would have this pfalm fung; aHUaion, or in perfecution of church or

or Michtam, i. e. an excellent fong which common-wealth, as in the next.

may be fung either upon the inftrument

or tune Shiijlmn-Edulh, or that oi Alichtarn.

Some titles havie it jnagiftrofymphoyiice in

hexachorda, and then it fignifiesan inftru

And it is to be noted, that fome fkilful in the holy tongue,affirm the Hebrew word Mahalach to be of divers fignifications ; fignifying both a mulical inftrument, or a

ment offerings, upon which David would quue and company of muhcians, or in-have this Pfalm played, to teftifie unto the firmity ; according to every of Mhich ac-whole church his faith, and the benefit of ceptations it may be taken in this place, his viftory given him by God, againft the and applied to the inftrument fo called, to Aramites of Mefopotamia, and the other be lung by the whole company of the Le-Aramites that inhabited Zobah, for which vites, as well by voice as playing, in times caufe the word, in teftimoniiim, is put in of afflidrion of that people or oihers; that title; for further explication of the Pfalm xc. T\i\e, A prayer of AUfes the words declaring'the time and occafion of man of Cod, \. t. A Pfalm of prayer

the making this, fee the ftory, 2 Sam. viii. made by Mofes.

and I Chron. xviil. It is thought this Pfalm or prayer was

Pfalm Ixxii. Title, A Pfalm for Solo- made by IMoles for hmiftlf and the people,

7non, or of Solomon. at fuch time as the fpies came back from

Kot that Solomon made it, or was the viewing the land of Canaan, murmuring

writer thereof, but that it concerned him, and bringing an ill report thereof, for

or was compofed on his behalf by his fa- which the Lord threatened that they ihould

ther David, when being ready to die he not enter into the land of promife.

commends his fon Solomon, created king, Pfalm xcii. Title, A Pfalm or fong for

*r.(^^A ^-r the labbath day.

to UOU, ■LiC. . ' i \ r

Pfalm Ixxxviii. Title, A Pfalm or fong This Pfalm was made to be fung and for the fons ofKorah, to the chief run ufed in the fervice of God in the alfembly.. fician upon Mahalach-Leannoth, Ma upon the fabbath day, when the people fchil of Neman the Ezra hit e. met for the publick exercifes of the church. Heman and Ethan were brothrt-s, en Some Hebrew writers lay, it was made ducd with an excellent fpirit of prophecy by Mofes, in ctkbration of the memory and wifdom, wherein they were compared of the creation ; there is no Author therewith Solomon, i Kings iv. 31. Heman was of exprcired in the title. _ the Author that compoled and made this This Plalm for the labbath, and cxui, Vfilm and Ethan the next PHilm, and cxiv, cxv, cxvi, cxVii, Pfalms, which the commuted them to be fung and played to Jews call their Hallelujah, or Praifes of the fons of Korah, to the chief of that God, were fung at the paifover, and are company,upon JNIahalach Leannoth,which the pfalms or hymns which are mentioned * in

READING

Sn the gofpel, which were fung during the celebration.

Pfalm cxlx. In this cxix Pfalm, we find nolefsthan ten feveral names or appellations, whereby Divid expreiFeth God's revealed will; fome-times he calls it God's Law, fometimeshis "Way, fometimcs his Word, fometimes his Precepts, Ibmetimes his Commandmenis, fometimes his Judgments, fometimes his Statutes, fometimes his Promifes, fometimes his Righteoufnefs, fometimes his Teftimonies; but above all, notable it is, that there is not oneverfe (excepting one, viz. ill.) in this long Pfalm, containing according to the Hebrew alphabet, two and twenty oftonaries, where we may not find one or more of thefe ten words or names; hence we may gather, if David were fo exaft throughout the Pfalm, that in every diviflon, according to the letters 22. and in every fubdiviflon, every verfe beginning with the (elf-fame letter, he flill makes mention of fome one or more of thefe, fo many appellations : O then, how were his affections inkindled, how was his love inflamed towards God's holy word ! Pfalm cxx.The Title, Afong of degrees. The title of this Pfalm hath more relation to the ceremony and manner of ringing, than to the matter and contents of the Pfalm, and I do not find fo many different opinions touching the reafon of the title in any other, as in this.

Some luppofe this and the 14. others next following to be fo called, for that they were fung in fome high and eminent place: fome refer it to the extenfion or lifting up of the voice in finging, or rifing of the tune, that they might be better heard of the people ; fo Calvin : fome, that they were fung by the priefts and Levites, after the form and melody of fome known and erteemed fong, beginning with this title: fome latter expofitors conceive nothing to be meant hereby, but the excellency of the pfalms above the rcfl, becaufe

A a

the WORD. 36f

thofe places are accounted chiefelh where-unto we doafcend by Degrees; therefore the word is ufed in the plural number [Degrees] as being choice epigrams, as one would fay, Moft excellent fonnets; btcaufe the Hebrews ufe to exprcfs the fuperlative degree or excellency of a thing, by fub-flantives of the plural number, as here, /i forg of degrees, i. e. an excellent fong; fo the Canticles of Solomon, caJled A Son ft of fongs, i. e. excellent; fo the Lc^ is called, the Godcf gods, Deul. x. 18. Lord of lords, Revel, xix. 16. i. e. without all comparifon, above all other Gods or Lords: Daniel called him, A 7naH ofdefires, chap. ix. 23. /'. e. to be efleemed or defired a-bove others; in this fenfe Junius takes it; others think they were compofed for pfalms of thankfgiving, at the return of the Jews frjjm their captivity in Babylon; and in that Jerufalem was fituated amongft hills, whencefoever they came, they mult rife or afcend to come at it, as they do that climb up an hill; thefe fongs therefore were appointed to be fung at evfry afcent and cleft, as the places they went up did ari!"e; and for this caufe called Pfalms of degrees. Carolus Siggonius de rep. Hebreeorum (whofe judgment is more to be approved, as more agreeable to the truth) under-flands them to be fo called, for that they were fung by the priefts and Levites, upon the feveral flairs that went out of the great court or porch where the people were, into the higher or inner part of the temple, whither none but the pi lefts might come; and in ISehemiah ix. 4. mention is made of the flairs iu her cot the Levites flood in the folemn fiafls, crying unto Cod, etc. ■ For Solomon in building the temple of Jerufalem, made certain terrefies, ftairs or (teps rifing one above another, 2Chr.ix.i i. by which the priefts and Levites went up from that outward and great open court or room adjoining to the temple, 2 Chr. iv. 9. ' where the people prayed, brought and attended thefacrifice, called, Johnx. 29. So. a lomcn'i

,h62 R EylD IJSi G the WO R D.

lomon's porch, or the court of the people, other ftrange nations and tongues, to

becaufeit was open to all the people, into an whom we and our language is unknown

higher room or place in the temple, called, and unheard of.

The inner court, or Lord's houfe, 2 Chro. Again, where in fome titles it is faid to

xxiv. 2 1. or Atrium Saccrdotale, becaufe he fung after fuch a tune, is no more but

none but the priefts mufl enter thither: as in our Pfalms it is faid. This is to be

now upon every feafl-day, the Levites, or Jung after or according to fuch a Pfalm,

they of them appointed for the fong, fung becaufe neither their nor our pfaltns have

thefe 15 Pfalms, upon each flair one, be for every feveral pfalm a feveral tune, but

ing in number 15, as they went up into the tune of one is and may be referred to

that court of the temple, making a paufe another.

upon each (lair, from whence they had the Thus much of fuch hard places in the

title of P/^/wj of degrees. pfalms, as the weak ChriiVian fpoken of,

ThisceremonySvas ufed then asan out defired and endeavoured after refolution

ward means of preparation to the worflnip in: for other difficult places of fcripture,

ping of God, to admoniih all people to do becaufe they would too much enlarge this

it with chcarful hearts renewed and lifted book, I purpofely omit them.

up to him by faith, from whence Cyprian obferves, that in the church-liturgy of his time, the deacon called upon the people to lift up their hearts unto God, ufing this fpeech, Surfum corda.

Obfervation.

§. TO. Of the analyfis of the -whole Bible^ and efpecially (as in thefirft place) of the Old Teflament.

IN reading of the fcripture (Section 4,) we fpake of an analytical table, that fo

It may be obferved, that in titles many we might the better mark the drift and

things feem ftrange, and hard unto us, be fcopeof the holy Ghofl, and that we might

caule we know not, nor do the latter Jews with lingular eafe and delight remember

of thefe times thcmfelves know,the particu the fame : To this purpofe 1 have annex-

lar inflrumcnt, form of fingingjor the tunes ed this analyfis, i. Of the whole Bible. 2.

ufed /;/ fpecie, whether they be the fame Of the feveral parts of it.

that we ufe in thefe days; or fome refem The whole is divided into two Tefia-

blance of ours, in refpeft of the playing ments, the Old and the New.

by the hand, or by breath; as decern-chorda^ an inllrument of ten firings, is a refemblance of the lute we ufe, <bc.

I. The old Tedament Chrift divides into (i.) the Law, and (2.) the Prophets. I. The law which is in the pentateuch

Cymbals, of our cornets, <bc. otherwife or Five Books of Mofes, comprehended in we know no more of theirs, than our this verfe, fongs, tunes or inflruments are known to

Genefis, Exod. Levit. Numb, and Deuteron.

Wherein is, i. The objeft of the Law, to v.'hom it was delivered, viz. To the church, in its original, in Geneds.

2. The promulgation of the Law, which was delivered cither jointly, as the Law ccclefialHcal and civil, in Exodus: or feverally, as the Law ecclelialHcal and civil, in Leviticus j, and the Law political, in Numbers.

5. The repetition of the Law, after once delivered, in Deuteronomy.

II. The proplicts ; which are

(l.) Hidorical, declaring time part, as Jofliua, Judges, Ruth, Kings, Chronicles, Ezra, Nehe-miali, ElHier.

(2.) Dogmatical, inflruding for faith and lik

pre-

READ ING the WO R D.

prefenl, as Job, David, Proverbs, Ecclefiafies, Canticles.

(3.) Prophetical, foretelling things to come, as Ifaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hofea, Joel, Amos, Obadiah, Jonah, iMicah, Nahum, Habakkuk, Zephaniah, Haggai, Zaclm-riah, Malachi.

As for Efdra, Tobit, Judith, and the reft of thofe books commonly called Apocryphal, tho' they be not ofdivine infpiration, yet they may and ought to be read by all Chriftians, as containing a variety of good diredions, and giving great light into fome places of the Bible, by letting us know the ftate of religion in thofe times.

SECT. XL

§. I. Of the Pentateuch or Booh of the Lamj.

G E NI S IS treats of the church, to whom the law was to be delivered.

Genefis contains i.The creation of the church ; and therein

1. Oi the great world in which it was to live, chapter r.

2. Of the leffer world, man, of which it was to be his happinefs, ch. 2. hismifery, ch. 3,

If. The coniHtution of the church, which muft be confidered as it was in two worlds :

1. The old world before the flood ; wherein confider the propagation of (in, and puniHament, chap. 4. the confervation of the church, chap. 5. tlic condemnation of the wicked world foretold, ch. 6. executed, ch 7.

2. The new world after the flood, in the ages of four men,

1. Noah; in whom confider his deliverance from the deluge, cha. 8. his blefling from God, ch. 9. his poftcrity, as united, ch. 10. as difperf-ed, out of which God chufe his church, ch. 11.

2. Abraham; in wiiom confider his vocation in the former part of chapter J2. His peregrination (i.) Into Egypt, in the latter part of ch. 12.(2.) Into Canaan, ch. 13. His dealings or actions I. With Lot. ch. 14. 2. With God, who pro'.nifed himifliie, c. ij.Cavehima child, c. 16. and made his covenant with him : Of wliich covenant confider, i. The form, ch, 17. 2. The fruit, I. On God's part, iii the communication of his counfcls and fecrets, ch. 18. his benefits, in dc-

A a

S6:

livering Lot, ch. 19. Succoiuing Abraham, c 20« Giving him ifaac, chip. 21. 2. On Abraham's part, who is commended for his obedience and faith, in offering up ifaac, chap. 22. for his love and jufHce in burying Sarah, ch, 23. for his providence and piety in marrying llaac, chap. 24.

3. ifaac; in whom cor.fider his iffue or kindred, ch. 25. Lis travels and troubles, chap. 26. His prophecies concerning the flate of the church in his two fons, ch. 27, ^

4. Jacob ; in whom confider his peregrination, I. Into Mefopotamia, v.'here note his journey thither, ch. 28, His arrival and marriage, chap. 29. His riches and children, ch, 30. 2. Into Canaan, where note hjs journey thither, and arrival there, c. 31. His congrefs with Efau, c. 32,

33. His progrefs with grief in Dinah's rape, ch.

34. Rachel'sdeath, ch. 35, 36. Jofeph's felling, ch. 37. Judah's inceft, ch. 38. 3. Into Egypt, whither went (i.)His fons Jofeph, in whom his A,ffli(flion, ch. 39,40. Dignity and preferment, c. 4T. The other brethren, ch. 42,43, 44. (2.) Himfelf; wherein note his fending for by Jofeph, chap. 45. Travelling thither, chap. 46. Abode there ; where his conferring,^^ ch. 47. Blefling, ch. 48. Prophefying, ch, 49. Dying, ch. 50.

§. 2. EXODUS treats of the laivgh'wg to the church generally Ecclefiaflical atid Political together. » Exodus contains, I. The deliverance of the

people to whom the law was to be given, ch. i.

1. The occafion of it, The tyranny of the Egyptians.

2. Inftrument by whom efFe(5ted (Mofcs) of whofe Birth, chap, 2, Calling, chap 3. Aflifiant, Aaron, ch. 4. Sayings to the King of Egypt, ch. 5, 6. Signs which he wrought in Egypt confirming his calling, ch. 7. Confounding the Kiiig, ch. 8, 9, 10, 11.

3. Deliverance itfdf, wherein the people's departure out of F.gypt, ch, 12. Ratification of it by figns and obfervations, ch. 13. their pafTagc through the Red-fea,ch. 14. Thankfgiving after they went over, ch. 15.

4. Coifequents of their deliverance, i. Pro-vifion of vi-tuals and necuiraries. Quails and Manna, ch. 16. 2. Defence and protedion from their enemies Amaltkitcs, chap. 17. 3. Admi-a 2 niftia-

>6| READIN

niftratioD of jufticc by Jethro's counfcl, ch. i8. II. The delivery of the law itfelf unto the j^cople ; wherein coufidcr, i. How it was given by Cod (i.) The preparation before it, ch. j^. (2.) Parts or kinds of it, i. Moral, in 2 tables, ch. 20. 2. Judicial, ch. 21, 22, 23. 3. Ceremonial, fearts, ch., 24. Tabernacles and inflru-iDcnts, ch. 25,26,27. Priefts and their garments, ch. 2P, to 5 r. JI. How it was taken and obeyed by the people, i. Moral law, (i.) Their tranf-greflion in the golden calf, ch. 32. (2.) Reconciliation to God by Mofes'sprayer, c. 33. (3.) Re-iHtution of the law by the finger of God, ch. 54. 2. Ceremonial; wherein is fet down the building ot the tabernacle, fiSWi 3 j, to the end.

^.5. LEVITICUS treats of holy ohfcrvations and perf'j}u.

1. Sacrifices, or offerings ; i. their Sorts or kinds, diftinguifhed by their matter, of which Amvialia, or living creatures, ch. I. iKaniniaHa^ pr inanim-.Uc creatures, ch. 2. Occafion for which :hcy were 1. CJood things from God, ch. 3. 2. £vil things from men, ch. 4, 5. 2. Rites, ch. 6,7.

]I. Perfons, and thcfe i. Publick, viz. the pricils their Confccrating to their office, ch. 8. Execution of liieir office, ch. 9. tranfgreffion in tlicir olhce, ch. 10.

2. Private, in refpcd of their fandificatlon.

(1.) Particular, of one man; where obferve the

ways whereby he is polluted viz. (a) eating,

ch. II. (b) child-bearing, ch. 12. (c) leprolle, chapters 13, 14, (d) Jlux, ch. 15.

(2.) Common, of the whole church. )/?, In things necelFary, about which confider (l.;The laws which concern either Purification for fins ordinary, ch. 16. extraordinary, ch. 17, or information of their lives; (a) Oeconomical, about marriage, ch. i8< (b) Political, about their car-ri.jges, chapters 19, 20. (c) Ecclcfiaflical; which laws confider either perfons, ch. 21. or things, ch. 22. or times, as days, chap. 23, 24. years, ch. 2J. (2.) Obligation of thefe laws, by pro-mifes and ihreatcnings, ch. 25.

2dly, In things voluntary, ch. 27.

\, 4, NUMBERS. Of the lanvj,for niofi i'art, political, occafioned by the Tjinjtering of

G the WO R D.

the people for then journey toCanaan.

Numbers. This flory contains,

I. Their preparation to the journey, whcrctn note I. their mullcring, or numbering,-which was either civil, of the people that were i'umbered, ch. I. ordered, ch. 2. or facred, of the prieffs that were numbered, ch, 3. ordered, ch. 4. 2. Laws given them, which are either common to all, about fandity in things necc/Tary, chapter 5. things voluntary, chap. 6. or particular, for the laity ; viz. The tribes, chap. 7. ind the clergy ; viz. the prielfs and Levitcs, chap, 8. 3. Manner of their fandification and order, ch. 9. their pro-grefs or journey.

II. Their journeys, which are di^mguifhed by a flory of eight murmurings of the people, i. for the tedioufnefs of their journey, ch. 11. 2. for loathforanefs of the manna, ch 11, 3. for the emulation of Miriam, and Aaron againli Mofes, ch. 12. 4. for the fedition of the Ipies, who murmured, ch. 13. were plagued, ch 14. reconciled, chap, 15. 5. fcr the conipiracy of the three Levites, Korah, Dathan, and Abiram, ch.

16. 6. for the indignation of the people ai the former judgments ; wherein their murmuring, ch.

17. their reconciling perfons, cha. 18. manners, ch. 19. 7. for want of water, chap. 20. 8. for wearifbmnefs of the way, ch. 21.

JII. Their {Ration or abode when they came to Canaan, which hath two ftories that concern,

1. The people who were to inlK:rit, conii-dercd in a fixfold manner, (i.) as conquerors of their enemies, ch. 22. (2.) as encouraged by magic arts, Balaam, chapters, 22, 23, 24. (3,) as difordefed with idolatry and fornication, ch. 2J. (4.) as reconciled, and againmu!tered,c. 26. (5.) furnifhcd with a new prince, c. 27. (6.) inilrut'ted about facred things, either neceffary, chapters-28, 29. or voluntary, ch. 30.

2. The inheritance itlelf confidercd, i. In a part of it, as conquered, chap. 31 as dilpofcd, ch. 32. wliere, by digreflion, theirjourneys are reckoned all together, chapter 33. 2. In the whole, wherein are letdown, \Ji, The bounds or divilion of the land, chap. 34. idly, the Law, concerning the inheritance of the pricfts, ch, 35. of thep;;ople, ch. 36.

S. DEU^

T.EAD ING the IFOR D.

Z(>5

of the parliament, cha. 23. (,^.) Death of Jo/liua, §. Z> EUTE R 0 NO M T is a repetithfiofthe chap. 24.

(^. 2. JUDGES: Story of the Jews under the Government sf Judges. Judges contains I. The occafion of that government, ch. r, j. ir. Narration of the peoples Hate, (i.) Under Governors, Othniel, Ehud, Shamgar, cha. 3. Deborah, cha. 4, 5. Gideon, ch. 6, 7, 8. Abimelech, ch. 9. Jephtha, ch. 10,11,12. Sampfon, ch. 13. to i6. (2.) Without Governors ; wherein of their nwni^rou^ fins and civil wars, ch. 17.

Lan.0.

I. Preparation of the people to receive the law by Mofes, (i.) by a rehearfal of God's blciiings to them in peace, ch. i. (2.) Good fuccefs which they had in war, chap. 2,3. (3.) Council, chap.

4' 5-

II. Promulgation of the Law given to the people, chap. 6, 7. 8, 9, 10, n. (i.) By the propounding of it; (2.) By the expounding of it : oamely,

\Ji, The Moral Law Generally, and Specially, chap. 12, 13.

2fl'/v, The Ceremonial Law, cha. 14, 15, 16.

3r//)', The Judicial Law, as it was either Common to all, cha. 16. or Singular, for priefts, ch. 28. for people, cha. 19. for war, cha. 20. for civil juftice, ch. 21. to ch. 27.

in. Confirmation of the Law after it was given (l.) By figns, chap. 26. (2.) By promifes, and threateaings, cha. 28. (3.) By renovation of the covenant, chap. 29, 30. (4.) By the elcdion of a new captain, cha. 31. (5.) By prophecies, chap.

32, 33-

IV. Conclufion of all, by the death ofMofcs,

chap. 34.

Hitherto of the Law : Now of the prophets, which p.re either Hidorical, callc"d the Anterior proplicts : or Doctrinal, called Hagiogfaphae ; or Prophetical, called Pollerior propliets.

SECT. XIL

§. I. Of prophets Hijhrkal. JOS HUA. Jofliua contains

I. His calling to the Government, ch r.

II. His a^5ts in his Government:

1. Intimeofwar; where note (i.) The fending of the (pics, ch. 2. (2.) Their miraculous paffi.^e over Jordan, with the confequents, ch. 3, 4. 5« (3 ) The bclieging and winning of Jericho, ciiap. 6, 7. (4.) Winning of Ai, cha. 8. (5.) Covenanting with the Gil-)eonites ignorantly, ch. 9. (6) Vi^^fory over five kings, ch. 10. (7.) Battle with the remnant of the Canaanites, ch. 11. (8.) all repeated, ch. 13.

2. In time of peace ; where note (r.)Divifion of the Land, cha. 13. to 21. (2.) Difmiflion of the Tranf-jordiani, cha. 22. (3.) Gelebratioa

\. 3. RUTH a Moab'ttijh 'wanan ; Of her

Piety.

Ruth contains

I. Her converfion, ch. i.

II. Her converfation, ch. 2.

III. Her marriage, (I.) procured, ch. 3. (2.) Celebrated, ch. 4.

§. 4. Hitherto of the State of the Je^jJs under JUDGES. Now under kings till the captivity.

I. As the kingdom was united, in books of Samuel, where kings are (1.) by Eledion, i Sam. (2.) Succelfion, 2 Sam.

II. As it was divided, in the books of Kings, under Solomon, i Kings. Other kings ; 2 Kings.

III. As it was in both ftates, more fully con-fidered in the books of Chronicles.

§.5. FirJ} Book of SAMUEL.

Jews ftate under kings Eleft.

1 Samuel contains

I. The time of change of Government in Samuel's days ; w.hofe birth isdefcEibcd^ ch. 1. and" part of ch. 2.

II. Occafion of the change ; viz. wickcdnefs, (l.) Of tisc fons of Eli, which is threatened, ch. 2, 3. punillicd, ch. 4, 5,6, 7. and (2.) of Samuel's, fon,. ch. 8.

III. Story of the kings; (i.) Saul; i/?. Of whole eledion, as he was called, ch. 9. confir-medby inauguration, ch.io. Byconfcntofihepeo-ple.ch.ii. By refignationofSanuK-l,ch7 12. 2d/yy Of Saul's rejedion ; with the true caufe of" ir^ ch. 13,14,15. (2.) David; i. his pollerity, viz. his vocation w I1I5 kingdom, ch. 16. his

viilory.

READING the WO R D.

vi<5bory,ovcr Goliah, ch. 17. (2.) David'adver-fity ; viz. \Ji, His exile and banifhment, (a) the caufe ofit,ch. 18. (b) the kinds of it, viz. in his own country, ch. 19, 20. out of his own country, amon^lY Philiftines, ch. 21. amongft Moabites, ch. 22. 2^/v, David's perfecutions ; wherein (i.) the grievoufnefs appears both by the diverfity of places whither he fled,ch. 23, to 27. and by the flight to his enemies with whom he lived, ch. 27, to 30. (2.) The end of them, ch, 31.

§. 6. Second Book of SAMUEL; under the

Succefjive kings.

2 Samuel contains

I. The tidings oi'' Saul's death, ch. i.

II. The unlawful Succefibrof Saul, Iflibofheth, whofe promotion, ch. 2. Dejection, ch. 3, 4.

III. The true fucceflbr (David) whofe inaugu-ration.ch. 5. his good government,(i .)In religious things.ch. 6, 7.(2.) In war, ch. 8.(3.) in political things, ch. 9, 10. his bad government, where J. His fins committed, ch. 11. 2. Confefled, ch. 12. 3. Punifhed with judgments internal and external, ly?, Internal, or domelHck punifliments, as Amnon'sinceft, ch. 13. and Abfalom's Sedition; "whereof theoccafion, ch. 14. Beginning, ch. 15. progrefs, ch. 16. Iflue, ch. 17, 18, 19. '2.dly, External and publick, i. The kinds of it, as, Sedition of Zeba,ch. 20. and famine, ch. 21. 2. The events of it, Good, as, Thankfgiving, ch. 22. Prophecy, ch. 23. Evil, ch. 24.

§.7. KINGS.Tivo Books treat of the kiugdotn

as divided.

I Kings contains

I. The Incrcafe of the kingdorH under Solomon, wherein (i.) His inltitution to be king, ch. I. (2) Confervation in the kingdom, ch. 2, 3. (3.) Adminiflration of it: wherein his glorying in his family, chap. 4. Buildings, chap. 5, to 9. Riches, ch. 10.

II. Decreafe : i. OccaI>on or caufe, r/::. Sins of Solomon, and juftice of God, ch. 11. 2. Beginners of it, as authors of the divihon, Reho-boam and Jeroboam, ch. 12, 13, 14. Their fucceffors, whofe reigns are handled briefly, ch. 15. more largely, from ch. J 5. to the end of the book.

§. 8. Secojid Book of KING S ,- of the Decreafe of the Kingdoms of Ifrael and Judah. 2 Kings contains

I. Their continuance or defe(flion together, (i.)Ofthe Kings of ifrael apart,as Ahaziah.ch. i. Joram, chap. 2,109. Jehu.ch. 9, 10. JoaOi, ch, 11,12. Jchoaz Joas, cha. 13. (2.) Ofboili kingdoms together, ch. 14. to 18.

II. A fpccial ftory of the defeflion of the kingdom of Judah, (i.) Their decay, ch. 18. to 22. (2.) Their repair, chap. 22, 23. (3.) Their final dcftru«5lion,ch. 24, to the end.

§. 9. Firf CHRONICLES. I Chronicles contains

I. The beginning of the kingdom of Ifrael, i. Genealogie ol the world from Adam to Jacob, ch. I. 2. Particularly of the nation of ifraeHtes in twelve tribes, ch. 2, to 9, II. The adminiftra-tionofthe kingdom, i. Under Saul, ch. 9, 10. 2. Under David, whofe entrance and a(!ts arc defcvibed.

I. David's entrance into his kingdom, his inauguration, ch. II. His followers, chap. 11, 12. Care of religion, chap. 13. Confirmation in his kingdom, chap. 14. 2. David's ads, (i.) In the progrefs of his reign, his good ads, for religion and God's fervice, ch. 15, 16, 17. War, ch. 18, 19, 20, 21. his evil ads, chap. 21, (2,) Towards the end of his reign, in his old age, fuch as if. His courfes again for religion, ch, 22, to 26. 2dly, His order for the common-weal, cha. 27. 3d'/)', The parliament a little before his death, and events of it, ch. 28, 29.

§. \o. Second CHRONICLES. 2 Chronicles contains I. The Increafe of the kingdom under Solo-mon,(i .)His virtues,ch. l.(2.)His buildings both facred, ch. 2, to 7. and civil, ch. 8. (3.) His condition and death, chap. 9. II. The decreafe in the reign of Rchoboam, ch. 10, il, i'2. Abia, ch. 13. Afa.ch. 14, 15, 16. Jofaphat,ch. 17, 18, 19, 20.Joram,ch. 2 i. /Ihaziah, ch. 22. Joafli, ch. 23, 24. Amaziah,ch. 25. Uzziah,ch. 26.Jotham, ch. 27. Ahaz, ch. 28. Hezekiah.ch. 29, to ^3. Manafleh, Amnon, cha. 33. Jofiah, ch. 34, 35. Jelioahaz,Jehoiakijii,Jehoniah, Zedechiali,ch. 36.

§. II.

READ INC the IFO R D.

367

§. II. EZRA, of the Ret urn of the pcfh from Babylon. I. Ofthe m.innerof it, chap. 1,2. II. Of the end of it ; viz. Reftoring of religion and govern-menc, ch. 5. III. Of the hindrance, i.Raifedby the Samaritans, ch. 4. By the governors of the land of Canaan, ch. 5. 2. Removed by Cyrus, ch. 6. and by Ezra, of whofe journey, cha, 7, 8. Reformation which he wrought, ch. 9, 10.

§. 12. NE HE MI AH treats of I. The repair of the buildings, i. Thecaufes of it, ch. 1,2. 2. The work itfelf which was begun, ch. 3. hindred, cha. 4, j, 6. iinilhed, cha. 7. II. Reformation political and ecclefiailical, chap, 7. to 14.

§. 13. ESTHER contains a/lory of a tiiira-culous deliverance of the Je~vs.

T. The means of it, wz. Efther cha. i, 2. II. The manner of it. i. The greatnefs of the danger, ch. 3,4. 2. The Degrees of the deliverance, ij}, The interceiTion of the queen, ch. 5. 2dly, Fruftrating the advice of Haman, cha. 6, 7. 3^77;', Confirmation of the deliverance, i. Revoking the decree, cha, 8. 2. Punifliing adverfaries, chap. 9. 3. Peace of the Jews, ch. 10.

Hitherto of the Books Legal and Hiflorical: Kow of the books Dogmatical, or Sapiential,which concern either a fingular fubjed:, as Job; or a common fubjedl, as David's pfilms ; Soioraon's proverbs, Ecclefiaftes, Canticles.

SECT. XTII.

Of Prophets Dogmatical^ Job contains

I. A dialogue ; i. The occafion. Job's prof-perity, chap. i. Job's adverfity, ch. 2. Job's (in, ch. i{. 2. The forts, and foobferve the fpeech-cs of ly?, The d fputants, Eliphaz, cha. 4, 5.Job, ch. 6, 7. Bildad, ch. 8. Job, ch. 9, 10. Zophar, ch. II. Job, chap. 12, 13, 14, Fliphaz, chap. 15. Job,ch, 16, i7.Bildad,ch.r8.Job,.ch. 19. Zophar, ch. 20. Job, ch. 21 Eliphaz, ch. 22. Job, chap. 23, 24. i^ildad, ch. 25. Job, ch, 26,10 32. 'idly. The moiicrators, i. Ellhu, ch. 32, 33. 2, God, ch. 34.1041.

II. An Epilogue, ch. 42t

§. 2. The P SAL M S are, by the Hebrews divided into jive books.

I. From Pfalm i. to the end of Pfalm 41. concluded with Amen and Amen.

II. From Pfalm 42. to the end of Pfalm 72. fliut up with Amen and Amen.

III. From Pfalm 73. to the end of Pfalm 87. clbfed with Amen and Amen.

IV. From Pfalm 90. to the fnd of Pfalm 106. ending with Amen, Hallelujah,

V. From Pfalm 107. to the end of Pfalm 150. concluding with Hallelujah.

This divifion feems to arlfe from the peculiar clofe of thefe five Pfalms. Others divide them into two parts, viz. fome direfled from man to God, as the praying and thankfgiving pfalms ; fome direfted from God to man, as the exhorta-tory, confolatory, didadlical, prophetical Pfalms.

^ 3. PROVERBS contains rules of life. I. General, about piety, wherein i. What we muft do, chapters i, 2, 3, 4. 2. What we muft avoid, ch. 5, to 10. II. Special, and fo the life of man is informed by all fort of rules, pohtical, oeconomical, moral, ch. 10. to the end.

§. 4. ECCLESIASTES treats I. Of the vanity of all earthly things, proved by Solomon's obfervations in his own el late, ch. i, 2.. and conditions ofall forts of men, ch. 3, to 10. W. Rules to be obferved ia this vain life of ours, ch, 10, II, I2»

§. J. CANTICLES. Defcriptionofihelovt

'tivi.^t Chrif and his Church.. In fpeeches (i.) 'Twixt Chrift and church, ch. i. (2.) Church and Chridjch. 2. (3.) Church, ch 3,. (',.) Chrift, ch. 4, (5.) Church, cli. 5. (6.) Church, and Chrift, ch. 6. (7. Church, chapters 7,8.

Thefe are the books dogmatical: Now follow, prophets, four greater, and twelve Itfler,

SECT. XIV. §. I. Of prophets prophetical.

IS AIA H conti liiis prophecies 1.. Legal, I.. Reproving and corrc(5liiig fins^ of the Jews, chapters i. to 11. With comfort to

the eleit, cli. II-to 12. 2. Threatening, ijl, by Ghridin vifions,fromch. 40, to the end, Enemi-s of God's people, the particular nations

threatened, ch, 23,1028. The general ufes of §. 5. DAN/EL conlaim

thcfe threatenings, ch. 24, to 27. 2dly, ifraehtes, I. Anhlftory of the thin;;s done in the kingdoms

ch. 28. 3.//)', Jews themfelves, whofe captivity both of the Babylonians and Perfians, ch. i. toy.

IS denounced with mixed comforts in Chrift, ch, |I, A prophecy of things to be done ; i.

29, to 36. 11. Hidotical, chapters 36, to 49. Many calamities to be executed, ch. 7, to 12. 2.

III. Evangelical, (i.) concerning their Deliverance Final deliverance and glory of the clcfl, ch. 12. from, and prefervation in captivity, chapter 49,

to 50. (2.) Kingdom of Chrift, about which he

makes eight fermons orfpeeches. i. Of Chrilt,

chapters 40, 50, Jl. 2. Of God, ch, p. 3.

Of the prophets expounding i. the ftory of Chrill,

53. and 2. the fruit of his kingdom, ch. 54. 4.

Of God, promifingi ch. 4J. Exhorting, chapters

56, 57. 5. Of the prophets reproving hypocrify, Confbhuion, ch, 11, to 14

chapters 58, 59. Exciting the church, ch. 60.

6. Of Chrift, chapters 61, 62. 7. Of the church,

cIiaptcKs 63, 64, 65. 8. Laftlyof God, ch. 66.

§. 6. HOSE A is I. Parabolical; and fo the prophecy is propounded, cha. I. Applyed, ch, 2. Repeated, ciia.

3. II. Plain; and fo is cither, i. A com-mination or inve<5live, in three fermons i. in cha{).

4. 2 in chap, j, 6, 7. 3. in chap. 8, 9, 10. 2.

^. 2. JEREMIAH contains I. A prologue concerning the prophet's calling, ch. 1. II. Sermons i concerning the Jews cither in Judea, in the reign of Jofiah, ch. 2, to 21. Zedechiah, ch. 21, to 25. Jechoiachim, chapiters 25, 26, 27. Zedechiah again, ch. 28, to 25. Jechoiachim again, ch. 3J, 36. Zedechiah again, ch. 37, to 43. Or in Egypt, ch. 43, to 46. 2. Concerning the enemies of the Jews, ch. 46, to 52. 111. An epiloguehiftorical, ch, 52.

§.3. LAMENTATIONS eontahis The mournings of the church, ch, i. Prophet, ch. 2. Church, ch. 3. Prophet, ch. 4. Church,

ch. J.

^.4. EZEKIEL contains I. The preface^ which concerns i. God, and his majefty, ch. i. 2. The prophet and his fear-fulnefs, ch. 2. bis conlirmution, ch. 3. II. Prophefies thetiifclves, which contain i. Objurgation, or reproof of the impiety of the Jews, with their judgments, in 17 fermons from ch, 4, to 25. 2. Comminations againft the enemies of the Jews, in 8 fermons from ch. 25, to 34. 3. I'xhortations and encouragements to the Jews, to repentance and hope of delivery in fix fermons from ch. 34, to 40. 4. Cohfolations in one -conunued prophecy of their fpiritaal deliverance

§. 7. JOEL contains I. A commination of famine, ch. i. exhoitation to repentance, ch. 2. III. folation to penitents, ch 3.

ir. An A con-

§. 8. AMOS contains ' 1. A commination againft i. Enemies of God's people, ch. I.' 2. Againft Jews and Ifraelites, and that i. in plain words, againlt their idolatry, chap. 2. their \-ioIence, chap. 3. their indignity, pride, inhumanity, luxury, cha. 4, 5, 6. 2. In a threefold type, chap. 7, 8, 9. II. A confolation, from the 11 verfe of the 9 ch. to the end.

§. 9. OB AD I AH I. Doth teflify to ver. 12. 2. Dehorts to ver. 17. 3. Comforts, to the end of the chapter.

§. 10. JONAH Firft, Dcfcribes the two callings of Jonas, i/?, in the manner of it, ch. i, 2./A, the effect of it, prayer, ch. 2. Second, His fermons to the Ninc-vites and their repentance, ch. 3. The efFeift of their repentance in Jonah, chap. 4.

§. II. IM IC AH contains Five Sermons. (i.) Threateningagainft the whole kingdom,ch. I, 2, (2,) Threatening againft the magiftratcs, ch.

3. (3.) Confolations in God and the MeHias, cha.

4, 5, (4.) Comnaination, ch, 6. (5.) Confolation

again, ch. 7.

§. .2.

R EJD JNG the WO R D.

%^'9

^. 12. NAHUM He threatens dellrudion to the Aflyrlans, which 13 I. Propounded, ch. i. 2. The means (hewed, ch. 2. 3. The caufe of tlicir fins, cb. 3.

§. 13. HABAKKUK Contains, (i.) A dialogue betwixt God and the prophets, chapters i, 2. 2. A prayer, ch. 2.

S.M^.ZEPHANIAH Contains three fermons, viz, (i.) A comminati-dn.ch, I. (2.) An exhortation, ch. 2. (3.) A "liX" ture of both, ch. 3.

§. 15. HAGGAI

Firfl, Exhorts to build the ten^ple, ch. I.

Secondly, Comforts with prophecy of Ghrift's kingdom, ch. 2.

§. 16. Z £ CHAR I AH contaita I. Types and vifions, (1.) Hortatory, generally to all the people, chapters 1,2. Specially unto the priefts, chapters 3, 4. (2.) Monitory, ch, J', 6. (3.) Confolatory, chap. 6. U. Speeches and fermons (T.)Do<flrinal, of things prefent, about God's fervice, chapters 7, 8. (2.) Prophetical, of things that concern Chrift's incarnation, chapters 9, 10. Chrift's paffion, chapters 11, 12, J 3. §. 17. MALACHT (i.) Chides for perfidioufncfs in God's fervice, ch. I. for pollution of marriage and blafphemy, ch, 2. (2.) Comforts in the promife of Chrift, ch. 3. and of Chrift his forerunner, ch. 4.

SECT. XV.

§. I. The New Teftament contains books i. Hiftorical; viz. Four Kvangciifts, and A(fls. 2. Do<Slrinal; in epiftle? of Paul, James, Peter, John, Jude. 3. Prophetical, in the Revelation.

The books, for memory's fake, are comprifed in thefc four verfes.

Matthew, Mark, l-uke, John, and Adts ; tbefe

are books hilforical: EpilHes, Rom, Cof. Gal. Ephef. Philip. Colof.

teach dochincs all: Joyn Thv'fT. Tmiotl\, Tit, Phil, and Heb. Hcb. )'-'^ =' • •■/"•'•' Cr:->r^ deny.

Bb

To doflrines (HII, Jamcj, Pot. John, Jude;

Except Revel, 'tis prophecy. Of books hUlorical. MATTHEIV fpeah ofChrift.

I, In his perfon, as of his birth, ch. i. his e-ducation, ch. 2.

II. His office, I, In his preparation unto his office in his forerunner John Baptift, ch. 3. and in himfelf, who was baptized, ch. 3, Tempted, ch. 4. 2. Execution of his office, (i.) Prophetical in teaching, whofe doftrine is briefly expounded, chapters 5, 6, 7, and largely expounded and confirmed ; and fo he i/?, Teacbeth, and confirmeth by miracles of all forts, ch. 8, to 19. •idly. Reproves, and confuteth the doftrloe of the fcribes and pharifees, ch. 19, to 24. 3<//v, Foretells and prophefies the detlruftion of Jerufalem and of the world, chapters 24, 2 J. (2.) Sacerdotal, in his paflion, and facrifice for the fins of the world, chapters 26, 27. (3.) Regal, in refpeft of the beginning and manifelhition of it, ch. 28.

§.2. MARK treats I. Of Chrift's life, and herein i. of his forerunner, ch. I. 2, Of his fayings and doings, (I.) Before his transfiguration, and fo reports both his oracles, ch. 2. and miracles, ch. 2, to 9. (2.) In his transfiguration, ch. 9. (3.) After it, and that before lie entred the city, ch. 10, In his entrance, his difputation, ch, 12. His prediction, ch. 13. H. Of Ghrift's death, where (i.) Antecedents before it, ch. 14, (2,) Manner of it, ch. 15. (3.) Confequents after it, ch. 16.

§. 3. LUKE treats

I. Of Chrift's life i. Private, wherein (i.) Conception, ch. I. (2.) His birth and educ ition, ch. 5. 2. Publick, in preaching the gofpel, whcie(i,) His preparation to it, ch. 3. (2) Performance of it; and that either alone, by teaching, ch, 4. by doing, ch. 5. Or with others; viz. hisapoftles, wloom he calls and inftrucfls, chapters 6- 7, 8, fendeth, ch. 9. Seventy difciples, ch. 10.

II. Of Ghrift's death:

I. Antecedents of it; where confider the things he did, and fpake, (i.) In his journey to Jerufalem, where he taught o{ inward worfliip of Cod, viz. prayer, ch. 11. Faith, ch. 12. Repentance, in caufes moving to it, ch. 13. Hinder-b ing

READING the WORD.

ingofit, ch. 1.4. Effeifls of it, ch. 15. And of outward worfhip, where i. What we muft a-void, 172. Abufc of riches, ch. 16. Scandal, ch. 17. 2. What we muft do, ch. 18. (2.) When he came to Jcrufalem, how he was received, ch. 19. Difpiited, ch. 20. Propheficd, ch. 21.

2. Tenor of his death, chapters 22, 23.

3. Confequents after it, ch. 24.

^. if. JOHN treats I. Of Chrift's Perfon, ch. i. II. Of his office ; which lie performed in his journey to three feafts: I. Of the pafTover 1. In Cana from whence he Jent out, ch. 2. (2.) While he abode at the fcaft, ch. ^. (3.)^ his return by Samaria, ch» 4. 2. Of pentecoft, where he cured the palfie, ch. 5. and fed the people, ch. 6. 3. Of tabernacles, where note (i.) His coming to Jerufalem, ch. 7. (2.) His abode there, his difputation, ch. 8. Works, ch. 9. Sermon, ch. 10. (3.) His departure thence, ch. ij. 4. To the celebration of the true paffover, about his death, where note,

i/?. What went before it, viz. (i.) His deeds, -as his entrance to the city, ch. 12- And wafh-ing his difciples feet, ch. 13. (2.) His fpeeches. At fupper-time, ch. 14. As they went to the garden, fome monitory, ch. 15. Some confolato-ly, ch. t6. Some fupplicatory, ch. 17. idly, The manner of it, ch. 18, 19

20. (3.) Whither he came, viz. (i.) To Jcrufalem, and what befel him there, chapters 21, 22, 23. 2. To Ccfarea, and what was done under Felix, ch. 24. Feftos, ch. 25. Agrippa, ch. 26. (3.) At Rome, chapters 27, 28.

SECT. XVI.

§. I. Of the books docirinal. Epljile to the RO-M A NS treats of (r.) Juftification, chapters 1, 2, 3, 4, 5. (2.) Sanflification, ch. 6, 7, 8. (3.) Predcftination, ch. 9, 10. II. (4.) Good works, ch. J2, to 16.

§. 2. l.CORINT H lANS.

I. He reproves (i.) For fchifms and faiflions, and hearkening to ambitious teachers, ch.i, 2, 3, 4. (2.)inceft and fornication, ch. 5. (3.) Going to law,ch. 6.

II. He difputeth about (i.) Marriage, ch. 7. (2.) Things indifferent, ch. 8, 9, 10. (3.) Sacrament of the fupper, ch, 11. (4) Right ufe of fpiritual gifts, ch. 12, 13, 14. (5.> Refurreflion, ch. 15.

III. Heconcludeth about collefl'ons, and matters of falvation, ch. 16.

§. 3. II. CORINTH IA NS.

I. He apologizeth for himfelf againfl divers a-fperfions, chapters 1,2, 3,4, 5.

II. He exhorteth them, (i ) to a holy life, and

3r//v, Confequents of it; viz. his appearance patience, fliunning needlefs fociety with the wick

to his difciples, converfing in Judea, ch. 20. Fifhing in Galilee, ch. 2J.

§. 5. ACTS, Ahiforyoftheapofjlcs. I. A general one of all, viz. (i.) Of their af-fembling, ch. i. (2.) Of their gifts, chap. 2. (3.) Of their fayings, ch. 3. II. A fpecial (i.) Peter with John and others, chapters 4, j- (2.) Stephen, chapters 6, 7- I3- Philip, ch. 6. (4.) Peter alone, if. His miracles, ch. 9. Cidly, Dodrine propounded, ch. 10. Defended', ch.

11. ^dly, Imprifonmcnt and deliverance, chap.

12. (5.) Paul, and his travels, i/?, W ith Barnabas, chapters 13, 14. idly. With Silas, i. ofwhofc Departure, whereof the firft council at Jcrufalem, ch. 15. 2. His abode i. In Afia, ch. 16. 2. In Crecia, ch. 17. 3. Return, ch. 18. o^dly. For the Ephefians, where (i.) From whence he

Vitux, 18, to 23. (2.) By what place, ch. 19,

ed, ch. 6. (2.) to avoid judging ill of him, ch. 7. (3.) to mercy and liberality, ch. 8, 9. (4.) to fincere refpe<5t of him and his apoftlefhip, cha. 10. II, 12.

III. Concludeth,ch. 13.

§. 4. G ALATIA NS. (i.)He reproves their backfliding, ch. i. (2.) Treats of juftification, ch. 2, 3, 4. (3.) Exhorts to good works, ch. 5, 6.

§. 9. E P H E S IA NS treats (i.) Of matters of faith, ch. i, 2, 3. (2.) of works, ch. 4, 5, 6.

§. 6. PHILIPP lA NS. I. Narration, (i.) of his love to them, 2. His Afflictions, 3. His Dcfire of death, ch. i.

II. He

READ ING the 1F0RD.

r II. He exhorts i. to love and humility, ciia. 2. (2.) To warinefs and progrefs, a/Turancc and fantflity, ch. 3.

III. He concludes with particular exhortations and with general commendations, ch. 4.

§.7. COLOSS lANS treati Of matters of faith, ch. i, 2. and life, ch. 3, 4.

§. 8. I. THESS ALONIANS treats (i.) Of their converfion, ch. i, (2.) Of the means of it, ch. 2. (3.) Of the fruits of this love to them, and care for them, ch. 3. (4.) Diredi-ons for dieir lives, ch. 4.

§.9.11. THESSALONIANS. (I.) He comforts, ch. i. (2.) Heprophefieth, ch. 2. (3.) He exhorteth, ch. 3.

§. 10. I. TIMOTHY. (l.) He confutcth the erroneous do(5tors,ch. r. (2.) He exhorteth about prayer and apparel, c. 2. (3,) Informeth concerning the duty of biHiops and deacons, ch. 3. (4.) Prophelieth of the laft and evil times, ch. 4. (5.) Ordereth church-governors, ch. 5. (6.) Taxeth fevcral abufes,ch. 6.

§. II. n. TIMOTHY. (i.) He exhorteth him to perfeverance, i/?. In the duties of his calling, ch. i. 2dly, In Chri-ftian warfare, ch. 2. (2.)Prophefieth, ch. 3. (3.) Chargeth about preaching, and fo concludeth, chap. 4.

§. 12. TITUS. He treats of miniflers, ch. i. and hearers, ch.

§. 13. HEBREWS treats I. OfChrift, and.fo (i.) of his perfon, in his divine nature, ch. i. in his human nature, ch. 2.

(2.) his office, I. of a prophet, ch. 3,,^. 2. of a pried, ch. 5. to 10. II. Of the duties of chrifli-ans, and fo of faith, ch. ii. and of a holy life, chap.12, 13.

§.14. J A M E S treat! (l.) Of patience, right hearing the word, and true religion, ch. i. (2.) of love, and juflificati-on by works, ch. 2. (3.) of the tongue, and wif-dom, ch. 3. (4.) of contentions, and prefumpti-on, ch. 4. (5,) of opprcflion, and fwearing, and prayer,.and admonition, ch. j.

§. 15. \. P E T E R hath in it a matter (r.) Ofconfolation, chap, i, to 13. verfe. (2.) Exhortation, from verfe 13. of the i chap, to 8 verfe of 3. chap, (3.) Dehortations, from 8 yerfe of 3 ciiap. to the end of 3 chap.

And in thefe are again handled, (i.) Exhortation, 4 ch. to 12 verfe. (2.) Confolation from 12 yerfe to the end of 4 ch. (3.) Dehortation im-plicitely, with the conclufion, ch. 5*.

§. 16. n. PETER (i.) Exhorts to holinefs, ch. i. (2.) Threatens wicked teachers and apoftates, ch. 2. (3.) Prophefieth of the day ofjridgment, ch. 3.

§.17. FirJ} epiJileofSt. J 0 HNtreats (i.) Of the benefits of Chrirt, ch. i. (2.) of the office of Chridians in love, ch. 2, 3, 4. and faith, ch. 5.

§. 18. Of the Book prophetical. REV E LA TION contains, (i.) Hiftory of theftate of the church then, chap, i, 2, 3. (2.) Myftery of prophecy I. of the world, ch. 4. to 10. 2. Of the church I. in her battles, ch. 10. to 17. (2.) in her vi(5to-

ries, cha. 17. to 21. (3.) Triumphs and eternal

glory, ch. 21. to 22.

CHAP. XVI. SECT. I. Of the Suffering of Saints,

Hitherto of Doing,one chapter I would caufe of the times into wh'ch we are cz(t ; add of Suffering; and the rather be- or, howfoever, be the times what they will,

B b b 2 we

SAINTS SUFFERINGS.

37a

vre cannot expea but that God will fome-times be honoured by the fufferings and affliaions of faints. There is a ftria and near dependence and,conneaion betwixt Cbnlli'anity and the crofs, and that from the pleafureand providence of God, and difpcnfoiion of things under the gofpel: Ch'-i*^ iiath fo ordered it, that we fhould no^ ferve the Lord our God of that which coHs us nothing, but that true Chriaian piety fhould bring fufferings upon us. Thiscourfe of divine oeconomy is fo ge-reral and without exception, that the apo-ftle is clear, Heb>;cii. 6, 7, 8. IV^om God loveth, he chajicmth, andfcourgeth every fon -whom he recdveth; if you endure '.hcijhmng, God dtakth ivithyou as with

liiould feek God's honour, but that we fliould feek it in his own way ; whiJe God is plcafed to offer us opportunities of doing, while we fee his mind in improving us thus, kt us follow it on wirh all our might, let no opportunity lllp, do to the utmoft that we can for God ; but wljen we fee his mind to Jay us aHde, and to ufc us in another way, a]dK>iigh it be jn a way of affliaion and grievous luiTerings, let us now be as willing to yield to God in this, as in the former way. And for our help therein I fliall direa, i. How 10 prepare for fufferings before they come. 2. How to carry in fulferings when they arc come. 3. What to do, and how to carry when fufferings and affliaians are gone.

I071S, for ivhatfon is he ivhotn the father ^

chahe»eth not ? hat ij ye he -without chaf §.2. Of the manner of preparation for fuf

tifement, ivhereof all are partakers, then Jerings before they come,

are ve bj'lhrds, and not fins. Words of a \7t7Hat ? are we now at eafe ? are thefc

hrce uniimited latitude, which I cannot \V fun-lhme days of peace ? finely we

difcern anyway in the world to foften, fo fhould confider of the days of darknefs

as thcv may be fupportable to him that which may be many. Oftiimes we are

hath no changes, that hath enjoyed an age thinking of, and feeking after great thir.gs

of an uninterrupted continued profperity, when we ftiould be preparing to fuffer

without ever having the crofs on his OaouI hard things. Be not deceived, the clouds

ders When this text is fet down as an a feem to gather, and 'lis time for us to pre

phorifm of divine obfervation under the kincdom of Chrift, as an a.xiom of gofpel-providcnce, there will be no fafety in di(-putinfT or labouring to avoid the literal iiTiportance of it.' Fis true indeed under the old te!\ament, we find not any fuch otco-nomy, but promifes of a long and happy jife, in a temporal Canaan, to God's fei-vams ; but under the gofpel it is quite

pare. Now this preparation coniills m tbcfe particulars.

I. Make we account of affliaions: do not fay, I ftiall never be removed ; altho' we know not what particular affliaions ftiall befal us, yet make an account that an afdiaing condition will be our portion.. Thus did the apoAle, Aas xx. 22, i^. Andnoiu I go bound in the fpirit unto Jeru-

cdrVtra'ry • through wuch tribulation lue falem, not knowing the things that "fhatl viufi enter into the kingdom of God. Our befal n^e there, favethat^ the holyGhoft

way to Zion is through the valley of Baca, v.'e cannot follow Chrilt, and be hisdifciples but upon thefe terms, y^ll that ivill live vodlyin Chrift Jcfus mujl jufferperfecuti-t;, Aas xiv. 22. Pfalm l.xxxiv. 6. Matth. xvi. 24. 2 Tim. iii. la. And therefore, as we have learned what to do, let us learn how to fufTtr i it is not duty only that we

ivitnejjeth in every city, faying that bonds and affliaions abide me. If is otir wifdom thus to make account of affliaions, that when they corae they may be no other than were expeaed before. As it is reported of Anaxagoras, that when news csme to him of the death of his fbn, and it was thought he would have been much troubled

SAINTS SU

tied at It, he anfwered only thus, I knew that I begat one mortal: fo when any troubles befal us, we fnould entertain them with thefe thoughts, I knew my condition to be an af/iifted condition: I en-tred upon the ways of godlincfs upon thefe terms, to be willing to be in an af-fli:fted condition, this is God's ordinary way towards his people, it is God's mercy th:u it is no worfe, I expecft yet greater trials than thefe.

2. Let xis deny ourfelves, and fo take up the crofs : where felf is renounced, the crofs is eafily born ; it is felf that makes the crofs pinch. ISow there is a (ix-fold felf that in this cafe muft be denied. I. Self-opinion, we muft be willing lo ly quietly under the truth, to be convinced and to be guided by it. 2. Selfcounftls, and Self-reafonings, we mufi: take heed of conferring with liedTi and blood, as it was the care of Paul, immcdintely I conferred not with fit'fh and blood. Gal. i. 16. fure-ly if he ha.d, he would have been in danger. 3. Self-excellencies, our parts, our privileges, our credits, and allthofe things that are great in our own eyes, and that make us great in the eves of the world.

4. Self-will, we muft not think it fo grievous a thing to have our wills croJfcd, we mivft not expeft to i.'ave our conditions brought to our wills, and therefore it is our wifdom, whatlbevcr our conditions be, that we bring our wills unto them.

5. Self-comforts, thofe that give liberty to themfelves to fatisfy them (elves to the ut-moft, altho' in lawful comforts, they will t>e unfit to futFer hardftiip, when Cod ftiall call them thereunto, i fear that neck (faid Tertiillian,)rhiit is i led tc pearl-chains, that it Will not give irfelf to the fword. 6. Self-ends, we niuft aim at God, and not St ourfelves in all our ways; and then how tafie will it be for us to bear crolfes, conlldering that God's ends do go on, tho' our ends be crofted ?

3. Be we fuie to lay a good foundation

FFE RINGS 373

in a thorough-work* orhumiliation. The feed that fell upon the ftony ground withered, and although for a while it was received with joy, yet, when tribulation and perfecution a role, hy and by he was of-ftrtded, Matth. xiii. 2r. Mark the expref-fion, by and by, he was prefently offended, and all becaufe there was no depth of earth, there was not a thorough-work of humiliation. Sooie think the burthens of afflictions great, becaufe they never fek what the weight and burthen of fin meant; but that foul which conftantly exercifeth itfelf in the work of humiliation for fin, which burthens itfelf with the weight of its fins, and is willing to ly under fin for further breaking of fpirit; that foul (I fay) w ill be able to endure crofles, and to ftand under fore afflictions.

4. Be we careful to preferve our inward peace with God and our own confclences. If vapours be not got into the earth, and ftir there, all the Itorms and tempefts a-broad can never make an earth-quake ; fo where there is peace within, all troubles and oppofitions without cannot ftjske the heart. Having peace with God, we glory in tribulations, Rom. v. 1,3. ^Ve are not only patient under them, but we glory in them, O then let that time that God gives us yet any refpite from afflictions be fpent in making up our peace with God, let us now labour to get clearer evidences, and deeper fenfe of his love ; then Ihall we fufter any thing for God, O then we fliall go through fire and water, then fliall we triumph with the apoftle, Rom. viii. 38, 39. I am perfuaded that neither life, nor death, nor principalities, nor povjers, nor things prefent, nor things to come [halt ever he able tofeparate me from the love of God in Chrijt Jefus,

5. Labour we to fee more into the ful' nels of all good in God. The Lord told Abvaham, that he was God all-Jufficienty Gen. xvii. i. as the only means to lirength-en him againil whatlbevcr evils he was

?74

SAINTS SUFFERINGS.

•like to meet withal. In God is all the excellency, beauty, comfort, anu good of the creature in a moft eminent and glorious manner, and God take infinites delight in communicating himfelf, in letting out his goodnefs to his creature; and if fo, what is the lofs of any thing to me, when I fee where I can have it made up ? What is any bitternefs, when I fee fuch infinite fweetnefs to fweeten all ? When tempefls come upon mariners, and they be in nar-rowfeas where they wantfea-room, there is danger, but if they have fea room enough, there is no fear > thus, if we are acquainted with the infinite fulnefs of good in God, we ftiould fee ourfelves fafe in the rnidft of all tempefts, we fhould feel our fpirits quiet under the foreft: affli6lions.

6. Do we humbly and chearfully fub-mit to our prefent condition tvhatfoever it is. Many cart about in their thoughts what they (hall do hereafter, if troubles fliould befal them, and yet, in the mean time, they negle£l the duties of their pre-' fent condition : furely, if we would go on humbly and patiently in the performance of the duties that God now calls for, they would prepare us for whatfoevcr duties (hould be required hereafter. Mr. Bilney the martyr ufed to put his finger in the candle to prepare him for the burning of his whole body ; a patient bearing of lefs troubles, for the prefent, will prepare the heart for the bearing of greater afterwards. 7. Be we often renewing our refignations of all unto the Lord. Let us renew our covenant with him to be at his difpofe, that fo when any trouble comes at any time, this refignation of heart and renewal of covenant may be frefli upon our fpirits. Experience tells us that fometimes immediately after a day of folcmn humiliation, the fo\il thinks it could then do or fufFer any thing; but in a little time after (except this to be renewed again) the heart grows drolfy and cleaves to prefent things, and iViingles itftlf with them again; the often

renewing of this keeps the heart very loofe from the creature.

8. Lay we up provifion againft an evil day. There is a three-fold provifion we fhould treafure up to prepare us for afflictions. I. We (liould treafure up the confolations of God that he affords upon occalion, that at any time we feel in the performance of duties, in the exercife of graces, in the ufe of ordinances. 2. We Ihould treafure up the experiences of God's ways towards us, and his gracious dealings with us in former fi:raights. 3. We Hiould treafure up foul-fupporting, foul-quickening, foul reviving, foul-comforting promifes, and that of feveral kinds, fuitable to feveral afflictions, for we know not what kind of af-fliftions we may meet withal.

9. Labour we much to flrengthen every grace; it is firong grace that is fufFering grace ; a firong wing will fly againfl the wind, but fo will not every wing. It is true a candle will hold light in the houfe, but if we go abroad in the air, there is need of a torch, there mufl be a flronger light there; weak grace may ferve our turn to uphold us now, but in time of af-flidlions it had need to be flrong ; a little grace will be foon fpent then, as a candle is foon fpent when it fiands in the wind.

10. Set much before us the example of Jefus Chrifi, and God's people, who have endured very hard things. In the example of Chrirt, confidcr i. Who it was that fuffered, he was the fon of God, the glory of the father, God blefled for pver ; when we fufFer, nothing but bafe worms trodden uiider foot do fufFer. 2. What he fufFer-ed ; even the wrath of God, and curfe of the law, he was made a curie in the ab' ftraft, as the fcripture fpeaks, which was another manner of thing than any of our afflictions. 3. Foj- whom he fuflered ; it was for us vile worms, wretched, finful creatures, who are encpiies to him ; we fufFer for God who is infinitely bleilcd, to whom we owe all we are or have. 4. How

freely

SAINTS SUFFERINGS.

freely he fuffered ; it was of his own accord, hi > own free grace moved him to ir, he laid down his life, none could take it from him ; but for us, it is not in our liberty whether we will fuffer or no, we are under the power of another. 5. How meekly he fuffered ; he was as a fheep before the fhearer, his fuiferings no way dif-quieted his fpirit, but ftiil it kept in a fweet quiet frame in the midft of all. Thus fet we Chrifl; before us, let thefe meditations be meat and drink unto us. In the example of God's fuffering faints, confider what precious choice-fpirited men they were, how holy, how fpiritual, how heavenly ; what are we in comparifon of them? conHder what they did, what they endured for the Lord Jefus Chrift. To this pur-pofe there's a notable chapter, Hch. xi. Read and conlider ; is it not enough for us that we have fuch a cloud of ivituejfes^ fuch a noble army of martyrs before us and with us ?

Thus of preparations for affliction before they come.

§• 3- Of the manner of hearing fufferings when they come.

IF any will come after me, faith Chrifl, let him deny himfelf and take up his crofs, and follovj me, Mat. xvi. 24. This crol's is fufferings ; in which condition one way or other We may be (if God fo pleale) continually ; the foul might fay, If I muft bear this crofs, I hope it is but now and then ; nay faith Chrift, Let him take up his crofs daily, Luke ix. 23. But if every day, may the foul fay, I hope it is an eafy crofs. Nay faith Paul, it is a killing crofs, 1 die daily, i Cor. xv. 31. Yet may the foul fay, if it be a killing crofs, I hope there are rcfrelhings fome part of the day. Not fo neither ; For thy fake, faith David, are we ki'lcd all the day hug, Pfalm xliv. 22. /. e. In regard of the danger of death. 2. In regaid of fome beginnings that we fufftr. 3. In regard of our willingncfs to uuUcrgo it. But though we tie not thefe

375

aftual fufferings according to the letter, to every time and moment; yet certainly there is a time for that : and the duties that concern us when God now calls us to fuffer afrtiftions are thefe. (i.) That we be willing to come under them. (2.) That we contentedly fubmit our felves and quietly behave ourfelves in them. (3.) That we labour to improve them. §. I. We muji be willing to cgme under fufferings.

IT was the honour of the three children in Daniel, ch. iii. 28. that they yielded their bodies to thofc fiery flames they were cafl: into. Let us not feek to put off fufferings by diftinftions ; certainly the befl: policy in dangerous times is the greatefl purity. The Lacedemonians were wont to fay, It was a fhame for any man to fly in rime of danger, but fora Lacedemonian it was a fliamc to deliberate. How much more truly may this be faid of a Ghriftian, when God calls him to fuffer ? he fhould before-hand be fo refolved, that it fliould be a fhame for him ever to deliberate. And yet by way of caution, before we come under afflictions, let us look i. That our caufe be good. 2. That our call be clear. 3. That our end be right.

1. Look that our caufe be good. It is not for every caufe that a chriftian Oiould engage into luiferings. Let none of you

fuffer as a murderer, or as a thief or as an evil doer, or a bufy-body in other mens matters, i Pet. ix. 15. to fuffer in thefe or the like cafes is not chriilian, neithei-will it be comfortable.

2. See that our call be clear. Chrifl calls not all to martyrdom ; To you it is given to fuffer, faith the apoftle, Phil. i. 29. not only that youlhouid believe in Chrift, but aifo fuffer for his fake. Afflidtionisa gut of love, even as faith is; 'tis grace as well to bleed for Chrilt, as to believe ii) Ciuift. Let us be wife therefore to clear our call: for example, if truth fulfei s by our fiiencc, then are we called to ipeak; if the faving

of our life (Tiould be ChrilVs denial, then he had recanted for fear of fiifFerlngs, that

are we called to die; if we are before a yet he was forced to fiiffer ? What a daik-

naagiftrate for the name of Chrift, Chrift ning was it to his fpirit, to his caufe, and

then calls us not to be aftiamcd of him ; to his good name?

if fin and fufFering furround us, as that wc are neceffitated to take the one, and to leave the other, then we may conclude that Chrift calls us to fufFering.

4, WhaifocvcT profperity we enjoy, when God calls us to fuffer for him, it ig curfed unto u»: If we blefs ourfelves in our name, in our eftate, our liberty, our

3. Let us eye our end in all our fuffer life, and avoid the way of fufFering that

ings; if our end be Self, how fliould we Cod calls us unto, we deceive ourfelves,

expe^l comfort? fome have died that for there is no bleffing in them, they are all

their names might live ; a Roman fpirit accurfed unto us.

can hold to fufFering and death it felf; an , 5. All the duties of religion that now

oppofing fpirit will put on fome to die ra we perform out of a fufFering condition

iher than yield :%he apoftle hath left it a are not accepted of God. We mufl not

clear thing, that 'tis pofFible to give one's think now, having avoided fuffering for

body to be burnt, i Cor. xlii. 3. and yet God's truth that becaufe we are willing to

to want true divine love. One may (I perform duties, therefore God now accepts

wi(h none did) fulFer as much for felfifli of us ; no it was another work that God

as fublirne refpe6Vs, /. <r. for his own glo called us unto, a work of fufFering, and

ry. O let us mind Chrift's glory, truth's feeing we have refufed this, do what we

propagation, the maintenance of equity can, God calls it as dung in our facfs, and

and righteoufnefs in all our fufFerings ; he regards it not ; this is a fad condition ;

and if fo, go on, fear not, flinch not, if what joy can fuch a man have of his life,

rwe dra-jj back, his foul ivi/l have no plea if he had but an enlightened confcience ? fure in us ; what? are we fliy of the ways 6. What intolerable pride and delicacy

of religion becaufe of affli<Slion ? if fuch is this in us that we will not venture the

thoughts work in us at any time, takethefe lofs of any thing, the enduring of any

confiderations. thing for God and his truth? the leaft truth

(f.) At what low rate do we prize the of God is more worth than heaven and

ways of God, that fuch and fuch more earth, and what is our eafe, our name,

low comforts mul^ not be laid down for our liberty, our life to it ? them, that fuch light afflictions muft not 7- How vile is the unbelief of our hearts

be endured for themaintainance of them ? who dare not truft God with our name.

2. Confider if Chrift had flood on fuch terras as to have faid, 1 could be content indeed that thefc poor creatures might be delivered from miferyt but feeing fuch grievous jufferings mufi be endured for their deliverance, let them perifh for me I am not vjilling to fave them on fuch hard terms as theje : O then what had become of us ?

7. They who are fo Hi y of fufFering, may be forced to futFcr in fpight of their henrts.

our eftate, or liberty, how cnn we truft God with our fouls, our eternal eflaie ? How lightly do we regard the faithfulnefs, mercy, goodnefs, wifdom, power of God, working for his people in their fufFering conditions ? Of what little account are all thofe gracious blclFed promifes of God to us in this condition ? Our bafe (hyncfs, and cowardice of fpirit is fuch, as if there were no God, no faithfulnefs, no mercy, no wildom, no power to help its, as if

and what a fad thing will that be to them ? there were no promife to lupport and re-AVhat a fad thing was it to Granmer after llcve us.

SAINTS

S. How little love is there in our hearts to God, when we are fo (hy of any thing be fuffered for God ? Love rejoices

to -

in fuffering for the beloved : * The avoid ing hell, and the getting heaven are no great things (faith Chryfoftom) where the love of God is.'

9, What is the ilTue of foul apoftacy ? If we draw back from pcrfecution, we draw on perdition. Chrift is not fo fweet in his dealings with martyrs, but he is as dreadful in his difcovery to apoflates. Aflc Spiia how doleful a condition denying is ? He'll tell you that he could feel no comfort in his heart, that there was no place there but full of bitter torments and hideous vexings of fpirit ; he'll tell you of God's wrath burning in him like the torments of hell, and that his confcience was affli(fled with pangs unutterable.

10. What honour fhould God have in the world ? Where would there be any witnefs to truth againft the rage and malice of the devil and wicked men, if all fliould do as we do? If there be any chrifti-an blood left in us, if any fpirit worthy of our profeluon, O be we alhamed of our bafenefs this way, and be not fo fliy of fufferings.

§. 2. We mufi contentedly fubmit ourfeIves, and quietly behave our felves in Sufferings. SEcing we are now under an ordinance of God, take heed of the leaft murmuring or repining againft God as if he were an hard mafter. If our fpirits at any time begin to rife in fuch workings, let us charge our fouls to be fllent to God , it is a fliame for a Chriftian not to be well {killed in that art, inftrufted in that myfiery of Chriftian contentation ; let us fay with our Saviour ; Shall not I drink of that cup which my Father hath given me to drink? It is the cup of my Father, and /hall not I quietly and contentedly drink of that cup ? Mow we have an opportuni-

C (

STJ FFE RING S. 377

ty fo manifeft the power and excellency of our grace, to fliew what our grace can enable us to do : Strength of rtafon will go far in quieting and calming of the heart under afflidlions, but grace furel}^ where it is true, will go farther ; it will teach us to fubmit ourfelves, and to refign our fpi-rits unto God, to be willing that God ftiould deliver us when he will, and as he will, and how he will, fo that our wills are melted into the very ^vill ofGod. It is true we may be fenfible of it, and make our moan to God concerning it, and defire to be delivered of it, and feek it by all good and honefl and lawful means; yet we muft not murm«rnor repine, we mufl not fret or vex, there muft not be any tumiiltuoufnefs or unfettlednefs of fpirit in us, there muft not be any diflraain^ f^ars in ourhearts, nor any finking difcour-agements, bafe fliiftings, rebelliQus rifings againft our God. Now that we may attain this frame, this grace of contentment and quietnefs of fpirit, obferve thefe directions. I. Be we humbled in our hearts for the want thereof, or that we have had fo little of this grace in us ; there is no way to fet upon any duty with profit, till the heart be humbled for the want of the performance of the duty before. Many men when ihey hear of a duty that they Ihould perform, they will labour to perform it, but firft they fiiould be humbled for the want of it. * Oh that I had this grace of contentment (ihould every one fay) What an happy life might I live ? M iiat abundance of honour might I bring to the name of God ? But O Lord, thou knowcit it is far otherwife with me, I feel a kind of murmuring, and vexing, and frttting within me, every little crofs puts me out of temper and frame of fpirit : Oh the boif-teroufnefs of my fpirit ! What a deal of evil doth God fee in my heart ? Oh the vexing, and fretting, and^murmuring, and repining that is in me !'

2. Pore not too much upon our fufTer-c ings.

was. Many men have all their thoughts of God's ways towards us, ifpolTibly we taken up about their crolTes and affliflions, can. Should our friends always make they areever thinking or fpeaking of them; bad interpretations of our ways towards whenthey awake in the night,theii; thoughts them, we would take it ill It is ill taken are orf them, and when they converfe wirh of the Spirit of God when we make ill in-others, nay it may be when they are pray terpretation of his ways towards us, and ing to God, they are thinking on them, therefore if we can make any good inter-Oh, no marvel though we live difcontent pretation of God's ways towards us, let us ed lives, if our thoughts be always poring make it. For example, If any atHi(.Tion on fuch things, we fiiould rather have orr bcfal us, let us think thus, * It maybe God thoughts on thofe things that may comfort only intends to try me by this ; it m.ay be us. It is very obfcrvable of Jacob, that God faw my heart too much fet upon the when his wife died in child-birth, his wife creature, and fo intends^© fliew me what called the child^enoni, that is, a Jon of there is in my heart ; it may be God faw ('arrows, Gen. xxxv. 18. Now Jacob he that ifmy eftate did continue I (houldfall thought with himfelf, if I (hould call this into fin, and fo the better my eftate were, child Benoni, every time that I name him, the worfe would my foul be ; it may be it will put me in mind of the death of my God intended only to exercife fome grace dear wife, which will be a continual af in me ; it may be God intends to prepare Hiction unto me, and therefore I will not me for fome great work which he hath havetT)y child have that name; and fothe for me to do ;' thus we fliould reafon. text faith, that Jacob called his name Ben It is ufual witli many otherwife to inter-jamin, and that was the fon of my right pret Gou's dealings, jiill as they did in hand. Now this is to (hew us thus much, the wildernefs, God hath brought us hither that when afflictions befal us, we fhould tojlay us, or to fall by the /wordy Numb. not give way to have our thoughts con xiv. 3. This is the worft interpretation tinually upon them, but rather upon thefe that polTibly we can make of God's ways: things that may ftir up our thankfulnefs Oh why will we make theie worft inter-to God for his mercies. It is the flmilitude pretations when there may be better? ofBafil :* It is in this cafe as it is with men Love thinketh no evil. Love is of that and women that have fore eyes; now it is nature that if there may be ten inierpre-not fit for thof<Mo be always looking on the tations made of a thing, if nine of ihem be /ire,oron the beams of the fun,butonfome naught, and one good, love will take that things that are fuitable, upon fuch objecfts which is good, and jeave the other nine ; as are fit for one that haih fore eyes, as and fo though there might be ten inter-upon green colours, or the like : So men pretations prefented to us concerning or women that have weak fpirits muft not God's ways towards us, and if but one be ever be looking upon the fire of their af good and nine naught,we ihouid tal-;e that fiiOipns, upon thole things that dtjecft one that is good, and leave the other nine, them or call them down, but they are to Oh retain good thoughts of God. 'fake look upon thole things rather that may heed of judging God to be an hardmaffer, be fuitable for the hcaUng and helping of make good interpretation of his ways, and them.' It will be of great ufe and benefit that will further our contentment in all to us if we lay it to heart, not to be por our afflictions.

ing always upon aliiidions, but upon 4. Let us look upon all our affliiflions

Hiercies. as fanftificd in Chrift, as fanCfified in a

3. Let us make a good interpretation mediator. This is to fee all the Iting, and

venom.

SAINTS SU

venom, and poifon of them to be taken out by the virtue of Jefus Chrift the mediator between CJodand man. For example. Would a Chriftian have contentment ? fay then, AVhat ismyaifliclion ? Is it poverty that God Arikes me withal ? Chrift had not an houfe to lay his head in, the foxes had ho^es, and the fowls of the air hadnef}s,hut the Son of man had not an hole to lay his head in, Matth. viii. 20. O then how is my poverty fancftified ? I fee by faith the curfe, and fting, and venom of my poverty taken out by the poverty of Jefus Chrift. Chrift was poor in this world to deliver me from the curfe of my poverty. Again, arh I difgraced, diihon-oured ? is my good name taken away ? Why Chrift had diihonour put upon him, he was called Belzehub, a Samaritan, and they faid he had a devil in him, Mark iii. 22. John viii. 48. All the foul afperfions that could be, were caft upon Chrift, and this was for me, that I might have the dif-• grace that is caft upon me to be faniftified unto me. Again, am I jeered and fcofFed at? Why fo was Jelus Chrift whenhewas in his greateft extremity; ihey could ^utthorns on his head, and a reed in his hand, and bovj the knee before him, and mock him, and fay. Hail king of the Jews, Matth. xxvii. 27. How then may I attain contentment in the midft of fcorns and jeers, by confidering that Chrift was fcorned, and by acfting faith upon that which Chrift fuf-fered for me ? We fee many C hriftians lie under grievous pains and extremities very chearfully, and fome wonder at it; why this is the way that they get it, viz. by a6l-ing their faith upon what pains Jefus Chrift fuffered ; Are we afraid of death ? Let us exercife our faith upon ♦^he death of Chrift : Are we troubled in foul.' Doth God withdraw himfclf ffom its ? Let us exercife our fjith upon the fufterings that Chriit endured in his foul when he was in his agony, and when he fwate drops of

Cc

F FERING S, iy^

blood. And this will bring contentment to our fouls.

5. Let us fetch ftrength from Chrift to bear all our burdens. Now this is done by going out of ourfelves to Jefus Chrift, and by a(fting our faith upon Chrift,and by bringing the ftrength of Chrift into our fouls. A man may go very far with the ufe of reafon alone to help him to content-menr,but when rea(on is at 2k non-plus,then fet faith on work : This is above reafon* It would be a ridiculous thing in thefchools of philofophy to fay, If there he a burden upon you, fetch ftrength from another .• for another to come, and to ftand under the burden they would eafily grant, but that any one ftiould be ftrengthened by another's ftrength, that is not'near him in outward view, this they would think moft ridicu-\oi\s% O but true believers find contentment in every condition by getting ftrength from another ; there is ftrength in Chrift, not only to fanftifie us and fave us, but to fupport us under all our burdens and aftliftions. And Chrift expedls that when we are under any burden, that we fliould z€t ovir faith upon him, to draw virtue and ftrength from him. O fweet confolation ! If a man have a burden upon him, yet if behave ftrength added to him, if the burden be doubled, yet if his ftrength be trebled, the burden will not be heavier. but lighter, than it was before to his natural ftrength ; fo if our affiidions be heavy and we cry out, * Oh we cannot bear them!' Yet if we cannot bear them with our own ftrength, why may we not bear them with the ftrength of Jefus Chiift > Do we think that Chrift could not bear them ? or if we dare not think but that Chrift could bear them, Why may not we come to bear them ? Some may quefti-on, Can we have the ftrength of Chrift i Yes ; that very ftrength is made over to us by faith,for fo the (criprure faith frequently. The Lord is our Jlrcngth, God is our c 2 Jiftngtby

J^rength, and Cbrifl is our Jirength, Pfal. xxviii. 7. and xlii. 2. and cxviii. 14, Ifa. xii. 2. Heb. iii. J9. And therefore is ChrHl'^ ftrength ours, made over unto us, that we may be able to bear whatfoevcr Jics Tipon us. This was Paul's prayer for the ColofTians.M^/ they might he ftrengthe-ned "with all mighty according to his glorious power unto all patience and long-fuf-fering with joyfulnefs. Col. i. r i. i. Here's ilrengthening. 2.Here'sflrengthening-iy/M all might. 3. Here's ftrcngthening with all might according to the glorious power of God in Chrifl. ^. Here's the end, unto what ? It is unto all patience and long fuf-fcring with joy fulnefs. Oh you that are now under fad and heavy afHidlions more than ordinary, look upon this fcripture,and confiderhow it is made good in you,that lb you may with comfort fay, Through God's mercy I find that ftrength coming into me, that is here fpoken of in this icripture.

6. Let us fetch contentment from the covenant, and from the particular promifes in the covenant for the fupplying of every particular want. There is no condition ihat a godly man can be in, but there is Ibme promife or other in the fcripture to help him in that condition : and this is the way of his contentment to go out to the promife, to plead the promife, to fetch from the promife that which may fupply. Btithath faith warrant to believe whatfoever we find in the promife literally ? I dare not fay fo, but howfoevcr it may a<5l upon it, and believe that God will make it good in his own way. But I am in affliOion, and here is a promife that God will deliver me out of it, 1 aft faith upon it, but I am not delivered, what good now is there in this promife to me ? I anlwer, i. Notwith-llanding our non-deliverance, yet now are we under the protection of Godmore than others are. 2. Notwithftanding the affiic-tion continues, yet the evil of the afflifti-oji is now taken away. 3. I^oiwithjftanding

UFFERINGS.

God makes ufe of this aflfK^ion for other ends,yet he will m.ke it np to us fomc o-ther way, which fhall be as eood. q. d. Let me have your healrh your liberty, your life, you Ihall not lofe by it, I will make it up to you fomc other way.

7. Let us by faith realize the glorious things of heaven to us: Faith we know, is the fubfJance of things hoped for, and the evidence of things not feen, Heb. xi. r. Faith makes the kingdom of heaven, and the glory that is to come as now prelent: Hence the martyrs had luch contentment in their fufferings : * Tho' we have but an hard break-faft, fay fome, yet we fhall have a good dinner, we (hall prefently be in heaven.' * Let us but (hut our eyes, faid o-thcs, and we (hall be in heaven prefently.' *lt isbuta little cloud.'faid Athanafius,and it will be prefently over,' We faint not, faid the apoltle, why ? Becaufe theje ligl>t affli^ion} that are but for a moment ^ luork foi us a far more exceeding and eternal weight of glory, 2 Cor. iv. 16, \y. The faints in their afHicrions fee heaven by them, and that contents them. As the mariners though they were troubled before they could lee land,yet when they come nigh the fliore, and fee fuch a land-mark, that contents them exceedingly : So the godly though they may be tolled in the midfl of waves and ilorms, yet feeing the glory of heaven before them, they content them-felves. , One drop of the Iweetneis of heaven is enough to take away all the (bwre and bitter of all the aftiiftions in the world.

8. Pray for this grace of contentment. It is God's gift and it is a foul-bufinefs ; it is an inward, quiet, gracious frame of fpirit ; which comes not fo much from any outward arguments, or any outward thing, as from the difpofition of our own hearts ; that contentment that comes meerly from external arguments, will not hold long; if it be habitual and conftant, it ever comes from the eracious temper

of

SAINTS SU FFERINGS.

3«t

of a man's own fpirit, and therefore we had need to pray that God would create in us dean hearts, and that he would renew right fpirit s (or conftant fpirits, a5 it is in the original) within us, Pfalm li. lo. All the rules and helps in the world will do us little good, except we get a good temper within our hearts : you can never make a Oiip go fleady with propping of it without; you know there muft be ballaft within the fliip, that muft: make it go fteady ; and fo there is nothing without us that can keep our hearts in a fteady con-ftant way but that that is within us; grace is within the foul, and that will do it. O pray we to God to create this chriftian con-tentation within us, open weour hearts unto God, and then with Hanna we fliall come from prayer, and look no more fad, i Sam. i. i8.

§.3. How we muft improve fufferings. AVE mufl not only be contented under God's affliifting hand, but we muft labour to thrive under it : certainly there is a blelTmg in every ordinance of God, if "we have wifdom and care to draw it forth, and to make it our own. Auftin (in his book De civitate Dei, I. 1. c. 3^.) cries out agairft fuch who did not profit by af-fliflions. * You,' faith he, * have loft the profit of this calamity.' As it is a fign of great wickednefs to turn bleflings into cnrf-es, fo it is a fign of great grace lo turn curfes into bleifings; by this improvement weiball not only get water, but honey out of the rock. But how ftiould we improve our afBictions ?

T. Be jealous of ourfelves, left that our futferings ft\ould pafs away iinfan£tified. Be we more afraid of the affli£tion leaving of us, than of its continuing upon us ; lay out our ftrength more for a fan(flified life of it, than for deliverance from it, that we may fay with David, // is good for me that I have been ajfliSied, that I might learn thy flatuteSf Pialm cxix. 71.

2. ' Labour to know God's mind in our afBi(fl!ons.' The man of wifdom fees God's name upon this rod, and he underftands what God intends, viz. whether he fends-them for fin, or for fome other ends. Only obferve, though God fends afflifHons fometimes for trial, and other ends, rather than for fin, yet it is fin that makes us capable of fuch a way of trial; were we not finful, God would not deal with us that way, therefore it is good in all to be humbled for fin. But here two queftions are to be difcufled.

1. How we may difcern God's ends in our affliciions ?

2. If it be rather for fin, how we may find out the particular fin ?

For the firft, ' God's ends in affli^ling us, may be difcerned thus.

\ . If the affiidion be extraordinary, and come in an extraordinary way: and upon examination we find ourfelves not guilty of any fpecial evil befides daily incurfions, then we may comfortably hope Cod's intentions are not fpecially for fin, but for fome other end j fo it was in Job and Jo-feph.

2. We may know from the work of the affli^ion, which way it tends, and how God follows it; whether in it God fettles not fin upon our heart for humiliation more than ordinary; or, whether the work of God's Spirit, be not rather for the ftirring up of the exercife of fome other grace : for God in his dealings with hii people will work for the attaining the ends he aims at.

3. Much may be learned from the ifi'ue of an affli<nicn ; when God comes chiefly for trial, in the iftue his grace does much abound towards his fervant?, as it did in Jofeph and Job : what honour was Jofeph advanced vtnto ? and bow bad Job (chap. xlii. 10.) given him thrice as much as he had before ? But when the afflicHon Ts for fin, it do'th not ufe to.have Inch at: ifTue;. it is well if the finner be reftorcd into (\;cb a comfortable condition as he was in before i

fore : when David was arfii(^"lcd for his Hn, fome fears ftuck by him after his deliverance, be fcarce ever was brought into that comfortable condition he was in before.

For the fecond, If the affliction be for Jin, how may we find cut the particular Jin ? I anfwer,

1. Look what fins and affli(ftions the word hath coupled together; although e-rery fin defervcs all kinds of affli(flions, yet the word joins fome fpecial corre(flion to fpecial tranfgrelTions; as God forts feveral promifes to fevejjjal graces, fo he forts feveral affiiftions to feveral fins.

2. Confider what fins and afflictions providence couples in refpedl of fimilitude: God often ftamps the likenefsof thefin upon the judgment, Judges i. 7, 8.

3. Enquire at the mouth of God by prayer and humiliation, as David did, 2 Sam. xxi. i. and as Job did. Job x. 2. and as thofe in Jeremiah did, Jer. xvi. 10, 11.

4. Hearken to the voice of confcience, •that is God's officer in our fouls; efpeci-ally after humiliation and feeking of God, then liften to the voice of confcience : for, as it is with an officer whom you would have fearch the records, if you would have him diligent indeed in the fiearch, ji'ou muft give him his fee, elfe he will do the work but flightly ; fo we mufi: give confcience, God's regifier his fee, /. e. we mufi let confcience have much prayer and humiliation, which it calls for, and then it will tell us God's mind more fully.

5. When we have found out our fins, let us, I. take notice of God's difpleafure againfl: us. 2. Let us be humbled for it. 3. Let us fiir up our hearts againrt it with indignation. ' This is that which hath caufed me all this wo, that hath brought upon nic all this trouble and fmart.' As the Jews took hold on Paul crying, A(fts xxi. 28. Alen of Ifrael help, this is the jnan that teacheth every where again]} the people : fo fiiould we take hold on our fin that we have found out, and cry to the

Lord ; * Help, O Lord, this is that fin, that hath made the breach, this is that fin that hath been the caufe of fo much evil unto me. As we read of Antony after Julius Cefar was murdered, he brought forth his coat all bloody and cut, and laid it before the people: ' Look here,' fays he, * you have your emperor's coat thus bloody and torn.' Whereupon the people were prefently in an uprore, and cried out to flay thofe murderers: thus the looking upon our afflidlions, and confidering what mifchief fin hath done us, our hearts rtiould be raifed to Hy upon our fin with indignation, and not be fatisfied without the deflruc-tion of that which would have deflroyed us.

6. Let us promife and covenant reformation, and begin the work while the affliction is on us. Do fomething now prefently, do not put off all till the fuifering be over, till we be recovered or delivered, and think, then I will do ity Pfalm Ixvi. 14. There is much deceit of the heart this way; many mifcarry in their vows to God upon this ground, becaufe they put offiall till they be out of their affliflion ; for by that time, the imprellion that was upon their fpirits is abated, their hearts are cooled, and fo the duty is neglected, wherefore do fomething prelently, and be always in doing, till that which was vowed be fully performed.

7. Let every affliction drive us much to God in prayer. James v. 13. Is any man affliiied, let him pray. It is a fimilitude of Chryfoftom's, ' As clouds darken the heavens, and caufe lowering weather, but being diflilled into drops, then fweet fun-fhine, and fair weather follows: fo for-rows and cares in the foul cloud .the foul, till they be diflilled in prayer into tears, and poured forth before the Lord, but then the fwcet beaVns of God's grace come in, and much bleffing follows.

8. Let us not ccafe to feek and (vxc till we have foine aflurance that we have made our peace with God : this is that the

Lord

Sy^lNTS SUFFERINGS.

Lord looks for at our hands in all our crof-fes, and the chief end he aims at in afrtic-ting his children, to caufe them to feek him more diligently, and to get better affu-rance of his favour; Ifaiah xxvii. 5. Let him take hold of my firength (faith God) that he may make peace with me, and he Jlyall make peace -with me. This is done thefe three ways. i. By acknowledging unto God freely our manifold (ins, and fo luftifying him in his judgments, as David did, Pfalm xxxii. 5. Ifaid, I will confefs my tranfgrefflons unto the Lord, and thou fcrgavef} the iniquity of my Jin. Setah. 2. By praying for, and feeldng afTurance of his favour in the pardon of our fins, Ifaiah xxvi. 16. Lord, in trouble have thty vijited thee, they poured cut a prayer when ' thy chafiening was upon them. 3. By for-faking our fin whereby we had provoked " him, Ifaiah xxvii. 9. By this Jhall the i-niquity of Jacob be purged, and this is all the Jruit to take away his Jin. It is good that we pra^life all thefe three ways, and never ceafe praftifing, till God hath allured us that he is at peace with us.

9. Let us now (if ever) try, exercife, and improve our faith, wildom, zeal, patience, and all other graces of the Spirit.

I. Let us try our graces : what graces ? (i.) Our faith: it is an eafy matter to truft God when our barns and coifers are full, and to fay, Give us our daily bread, when we have it in our cupboards : but when we have nothing, when we know not how nor whence to get any thing in the world, then to depend upon an invili-ble bounty, this is a tr-ue and noble a(ft of faith. (2.) Our wifdom : Plato, being demanded how he knew a wife man, an-fwered: ' When being rebuked he would not be angry, and being praifed he would not be proud.' Our difpolition is never well known to ourfelves, until we be crofTed. (3,) Our zeal: a little water call upon the fire makes it burn hotter and brighter; fo (hould our alHiiftions make us more zea-

383

ous and fiery for God, and for goodcaufes and for good men : the wicked, in afflidi-ons, are many times furious, but never zealous, they are often like wild hearts that grow mad with beatings, if crofies or loffes ruih in upon them, they fall to the language of Job's wife, Curje Cod and die : or, to that of the king of Ifrael's melTen-ger, 2 Kings vi. 33. Why Jhould I Jtrve God any longer ? (4.) Our fincerity : thus was Job's fincerity difcovered by Satan's malice ; after all his lofles he fays no more but, The Lord giveth, and the Lord taketh

In all this Job did not Jin with his

lips. (5.) Our patience: when it is calm weather, the fea is quiet, and flill as any river, but let the winds arife once, and we {hall fee a difference : for then the fea foams arid rages, and cajleth out mire and dirl. We are that indeed which we are in temptation; if we cannot.abide a drawing plaiAer to drain away corrupt blood and humours, how fiiould we abide cutting of joints and members ? how pulling out eyes, which repentance muft do?

2. Let us exercife our graces: affl'(5H-ons give opportunity for this, it calls forth whatfoever grace there is in the heart to the exercife of it. The apoftle fpeaking of faints-fufferings, faith thus, Rev. xiii. 10. Here is the patience and faith of faints, i. e. Here is matter for their patience and faith to be exerciled about; this calls for the working of their patience and faith ; and fo for other graces, as, Humility, Self-denial, Love to God, Meeknefs, waiting on Chrifl, loving our enemies, not refilling of evil, fervent prayer. O what mighty prayers, and lively ilirrings of fpirit are there many times in ailliiflions ? Ifa. xxvi. i 6. They poured out a prayer when thy chafiening was upon than , our prayers do but drop out before, now they are poured out. And this is it that many times makes God to alHift us, becaufe God delights much to fee the exercife of our graces : when Ipices are beaten, then they

fend

SAINTS SU FFERING S

fend forth their fragrant fmell; fo when God's fervants are in afHicflions, then their graces fend forth their fweetnefs in the oftivenefs of them : grace is ever better for wearing.

3. Let us improve our grace?. John xv. 2. Every branch in me (faith Chrift) i/jat beareth fruit, he purf^eth it that it may bring forth more fruit. This is the end of Chrift's purging us, that we may be more fruitful; as vines are made more fruitful by pruning, fo are God's people by the prnning-knifc of affliftions: now they find more peace, mone alfurance, more ftrength than ever they did before : never fuch fweet joy, never fuch full aflurance, never frrh ufe of faith, and patience, and love, as in the foreft and longeft afHidlions: is it thus with us now .' O this may be a fweet feal to our fouls of their finccrity erer after afflictions. God's people never thrive fo much in grace, as when they are watered in their own tears ; ManafTes his chain was more profitable to him than his crown. ' There is a great deal of difference (could Luther fay) between a divine jn outward pomp, and a divine under the crofs: they that areaflii£ted do better un-derftand fcripture ; but thofe that are fe-cure in their profperity, read them as ver-fes in Ovid.' But what graces muft we improve ? I anfwer, every grace, only I fhall inftance in thefe. (i.) Our Ipiritual wif-dom. To this purpofe God is laid to open the ears of men even by their affliSiions, Job xxxiii. 16. We are beft inftrudled when we are affli(fted : // is good for me that I have been affli^ed, faith David, that J might learn thy Jtaiutes, Pfal. cxix. 72. Algerius, a martyr, could fay, 'that he received more light in the dark dungeon, than ever he received before in all the world.' And Luther proftlfed, * that he never underflood fome of David's Pfalms till he was in afriidtion : when all is done, faid he, tribulation is the plaineft and mofl flncere divinity.' Prayer, reading, medi-

tation, and temptations make a divine. (2,) Our patience. To this purpofe, We rejoice in tribulation, faid the apoftle, Rom. v. 3. knoiving that irihulati'-^n bringeth forth patience. My brethren, faith James, ch. i. 23. count it exceeding joy tvhenye fall into divers temptations, knowing that the trial of your faith bringetb forth patience. The malice of our enemies both proves and improves our patience. See it exemplified in David, when Shimei curfed, and cad flones at David, and called him murtherer, and wicked man; poor afflifted David was fo far from revenging it, or fuffering others to revenge it, that he makes that very thing an argument of his patience which was the ex-ercife of it. Behold my fon, fahh he, -who came forth of my bowels, feeketh my life, hoiu much more may this Benjamite do it ? 1 Sam, xvi. 12. (3.) Our faith. To this end God afHifts us that oUr faith may in-creafe : as it is faid of the palm-tree, that it groweth higher and ftronger, and more and more fruitful, by how much the more weight it hath hanging upon it; or, as it is faid of the lion, that flie feems to leave her young-ones till they have almoft killed themfelves with roaring and howling, but at lafl: galp ihe relieves them, whereby they become the more couragious; fo it pleafeth the Lord fometimes to leave his children. Out of the depths have I cried unto //"ff, faith David,Pf. cxxx. i. and then, and not till then, it follows, the Lord heard me. The Lord faw him finking all the while, yet lets him alone till he was at the bottom, and then hearing him, David is ftronger in faith. This is the height of faith, and the worth of faith ; to have a llrong confidence in God, even in the worft of affiic-tion, this is thank-worthy : hopeinaflate hopelefs, a love to God when there is nothing but fignsof his heavy difpleafure.hea-venly-mindednefs when all worldly affairs draw contrary-way, is the chief praife of faith. What made our Saviour fay to that woman of Canaan, 0 woman, great is thy

faiths

SAINTS SUFFERINGS.

385

faith, Matth. xv. 28. but this, in that neither his filence, nor his flat denial could filence her ? fuch a faith had Job, ch. xiii. 15. Though he kill me,yet ivill I truj} in him. Here is faith to the purpofe ; to love that God who croireth us, to kifs that hand which ftrikeih us, to truft in that power which kills us, this is the honourable proof of a Chriftian, this argues faith indeed.

8. Be we thankful to God for our afflictions : thus Job was, notwithftanding he was bereaved of his eftate, of his children, and in a great meafure given up into the hands of Satan, yet he bleifeth the Lord, The L'jrd giveth, and the Lord tak-€th away, blejjed he the name of the Lord, Job i. 21. And this is the meaning of the pro-phet, Ifaiah xxiv. 15,. Wherefore glorify ye the Lord in the fires, even the name of the Lord God of Ifrael in the ijles of the fea. And thus advifeth the apoflle, i Pet.

i V. 16. If any manfuffer as a Chriftian, let him not be afhamed, but let him glorify God on this behalf. And a little time before, T^jj"^ be reproached for the name oj Chrift, happy are ye, for the Spirit of glory, and of God rtflethonyou. As Noah's dove hovered over the water,and found no place to refl her foot on,until flie returned to the ark; fo doth the Spirit of God,as it were, hover over the fouls of men, it wanteth reft, and when it fees a foul that fufFers for the truth, there it lights, there it refts, The Spirit of God and of glory there refteth upon you. A Chriftian is more bound to be thankful for the opportunity of exercifing one grace, than for all the profperity in the world : now there are fome graces that cannot be exerciled but only in afflidtion ; the faints in heaven never exercife patience, and without affliction the faints on earth have no opportunity to exercife patience: but what ? have we the opportunity of exercifing that grace that we had not before ? be we thankful to God.

9. Let usvjith joy draw out of the wells cj falvation, Ifa. xii. 3. Let us comfort

P

ourfelves in our fuffering condition : we fliould not only be thankful, but joyful. Methinks I hear fome futfering faint figli and fay, What ? Is it nothing to you, all ye that pafs by ? I weep fore in the night, and my tears are on my cheeks ; among all my lovers there is none to comfort, all my friends have dealt treacheroufly with me, they have heard that I figh, and there is none to refrcfj me. I Jiand for Chrifl, but there is none fJands by me, I own him, but none owns me, Lara. i. 2, 12. Bleeding Chriftian, bear up, though men for-ftke thee, yet Chrift will own thee ; tho' men, as fwallow-fliallow friends, do leave thee in the winter of afflictions, yet Chrift: as a conftant friend, abides: it is thy glory that thou fuflereft for Chrift, rejoice as Paul did, in thy fuflTerings, fith in them ihonfillefi up that which is behind of the affii£iions of Chrift, Col. i. 24. Know this for thy comfort, that if thou fufferejl with him, thouflmlt alfo reign with him, 2Tim. ii. 12. In the mean while, what fweetnefs doft thou feel from Chrift ? It is thy privilege, and furely thou mayeft, I hope thou doft expeCl more than ordinary fweetnefs from thy Saviour, feeft thou not heaven clear over thee ? doth not Chrift lead thee gently, the cup in thy hand, tho' it tafte bitter to the flefli, doth not thefpirit make it fweet ? What's that in the bottom of thy bloody cup ? Is it not love "i are not thy draughts of fufferings fweeter and fweeter ? What glory Is that which refts upon thee ? Is not Chrift with thee in the fire, and doth not he pafs with thee thro' water ? In this thy ftorm of wind and rain, ■doth not the fun fliine ? ' Ah no, I luffer for Chrift, and yet I am without Chrift; could I but have his prefcnce, I fliould flight pcrfecutions; did he fmile, I fliould laugh at my foes frowns; were I but In the light of him, I could fing in this darknefs; xlld I but enjoy the Icaft of his love, I could triumph in the flame of their wrath ; but, alas, alas, wo, etc' Stay, O foul, Ipeak d d not

SAINTS SUFFERINGS.

not out thy forrows too fpeedily, Chrift cannot be long away, hark! he comes leaping over the mountains, fee how the clouds fly away ; furely the fun will fliine prefently, he cannot be long away ; thy very fins ftiall not, therefore thy fuf-ferings cannot feparate between him and thee • Why fay eft thou, 0 Jacob, and fpeak-' eft, 0 Ifraei, my ivay is hid from the Lord: hafl thou not heardy haft thou not knoivn the everlafting God, the Lord, the Creator of the ends of the earth ? He faint eth noty he giveth power to the faint, Ifa. xli. 27, 28. Sing, ye fufFerers, rejoice, ye prifoners of hope ; the Lor^ whom ye look for, and long after, he is with you, he cannot be aSfent from you ; Chrill is in your prifon (though it may be you are not aware of it) however, caft not away your co^jfidence, for he that flmll come wilt come, and will not tarry. Now the juftfmli live by faith, ('tis fpoken to fufferers) But if any man draw back, my foul Jloall have no pleafure in him, Heb. x. 35» 37. S^-. But that I may draw out many arguments for your comfort, confider oF thefe particulars.

I. Chrifl: is efpecially prefent with his fuffering faints. Thus run the promifes, / •will be luith him in trouble, and will deliver him. Fear not, 0 Ifraei, when thcupaffeft through the water, I will be with thee; when thou waikeft through the fire, thou (halt not be burned, ncitherjhall the flame kindle upon thee, Ifa. xliii. i, 2. Oh what fweet promifes, what flaggons of wine are thefe to comfort the diflreffed foul. As Cicfar faid to the trembling mariners, * Be not afraid, for you carry Cefar:' fo may 1 fay to poor, perfecuted, afflicted Ghrifti-ans, • Be not afraid, for he that is your king is in you, for you, with you.' Upon this ground David comforted his foul, Tho' I walk through the valley of the fl^adow of Heath, I will fear no evil, for thou art with me, thy rod and thy fiaff comfort me, Pfalra xxiii. 4. When Paul was bereaved

of his fight, then, as forae conceive, he was rapt into the third heaven, and heard thofewords/rorw Chrifl not ft to be uttered, 2 Cor. xli. 4. When Stephen was at the bar, and the ftiower of fiones was ready to fall upon his head, then hefaw heaven it-felfopen, and the Son of man flanding at the right hand of Cod, Ads vii. ^j. When the three children were in the furnace, Chrift was there to make the fourth, / faw four men loofe walking in the midft of the fire, and the form of the fourth is like the Son of Cod, Dan. iii. 25.

2. Chrift is not only prefent, but fup-portingly prefent with his in their fuffer-ings. Thou art with me, faith David, thy rod and thy flaff comfort me, Pfalm xxiii. 4. Though all men forfook Paul when he was to anfwer before Nero, Notwithfland^ ing, faith Paul, Chrift: the Lord ftood bymcy andftrengthened ?ne, 2 Tim. iv. 16, 17.

3. Chrift gives his faints cordials fuitable to their fufferings. They fh all put you out of the fynagogue, faith Chrift, and kill you, John xvi. 2. I. They fJail excommunicate you; now as fuitable to this Chrift told them that he went to prepare manfions for them in his Father's houfe, Joh. xiv. 2. 2. They fjall kill you, now as fuitable to this Chrift tells them that their lives fiiould be as fure as his ; becaufe 1 live, ye fJ^all live ^Ift John xiv. 19. Thus Chrift hath fuitable cordials; if men frown, he iiaih fmiles; if men difgrace, he hath honours ; if you lofe perifhing riches, he hath durable un-fcarchable riches. Whatlbever you fufter lols in, he will make it up.

4. Chrift fympathizeth with his fuffer-ing faints. In all their affliction he was of-flUled, and the angel of his prefence faved

th.ni, Ifa. Ixili. 9. Chriftians, fuffer when and where you will, Chrift fuffers then, and there with you. Had perfecutors eyes, they would fee this, and 'they would be afraid of this. ' If we peri(h, Chrift perilheth with us,' could Luther fay, Sulfering-faints! Chrift fo loves you, as thathefufters with

you;

SAINTS SUFFER INGS.

you ; are you in dungeons ? ChriA is there too : are you with Job on the dung-hill ? Chrift there fits by you ; every drop of blood that you bleed, goes to the heart of Jefus Chrift : the baptifm of affliction wherewith ye are baptized is Ghrift's. Count not, call not that yours, which is his; furely he rather fufFers in you, than you for him ; or if you will fay, you fufFer for him, yet know he fympathizeth with you in thofe fufferings.

5. Chrift ordereth all the fufferings of his faints for quality, quantity, and duration, (r.) For quality, Chrift orders to fome mockings, bonds, imprifonments ; to others floning, fawing, killing with the fword ; Chrift tells Peter Ify 'what death he fhould glorifie him, John xxi. 19. (2,) For quantity, Thou telle/} my tvanderin^s, Pf Ivi. 8. he means the wanderings whilft he was perfecuted, fuch wanderings as the apollle means, They ivandred about in Jlieep Jkins, and goats JkinSy being deftitute, of-fiidedy tormented, Heb. xi. 37. David mufl not wander a ftep more than Chrift would : nor Ihall faints weep a tear, nor bleed a drop, nor bear a ftripe more than Chrill will number out. (3.) For duration, he orders that too ; Te Jloall have tribulation ten days. The Gentiles (hall tread the holy city under foot forty two months. The ivitnejfes floall ly in the ftreets three days, and an half Revel, ii. 10. xi. 2, 9. So many days, months, years, Ghrift orders all.

6. Chrifl: often gives to his faints moil: glorious vifions in their grievous fufferings : was it not thus with John, and Stephen I and how many martyrs have fpoke of fpiritual vifions, vifits, incomes which they have had in prifons, the like unto which they never found nor felt at other times? We give our rings, jewels, chains, net-works to our children if they be in pains, which we lock up in clofcts and cabinets at other times; Chrift gives cabinet-comforts, lockt up, and unufual difcoveries to his

387

members in prifons and dungeons, of which many have had fweet and gracious experiences. Rev. i. 12. A(fls vli. ^4, 5-5:.

7. Chrifl rewards all the fufferings of his faints. To you that have continued -with me in my temptation^ I appoint unto you a kingdom, as my Father hath appointed me, Luke xxii. 29, 30. For our light afftidion which is but for a moment work-eth for us a far more exceeding, and eternal weight of glory, 2 Cor. iv. 16, 17. / reckon that the fufferings of this prefent time are not worthy to be compared with the glory that Jhall be revealed in us, Rom. viii. 18. And bleffed is the man that en-dureth temptations, for when he is tried, he ffmll receive the crown of life. Jam. i. 12. * Tortures are but tradings with God for glory,' faid Grotius. And * perfecutors arg but my father's goldfmiths who are working to add pearls to ^ the crowns of faints,* faid Bernard. Chriftians, comfort yourfelves with thefe words.

D

§. 4. Of the manner how to carry ourfelves when fufferings and affliSlions are gone.

THE duties that concern us when af-fi[i(flions are gone, are thefe, (1.) That we treafure up all the experiences we have had of God, and of our own hearts in the time of our affliflion : keep we them fre/li in our hearts, and work them upon our own fpirits, and make ufe of them as God offers occafion. (2.) What-foever we wifhed that we had done then, be fure now to fet about, and never refl till it be done, that when afilidion comes again, it may not find it undone, if it doth, it will make the affiidion very bitter unto us; if this rule were well obfcrved, we fhould have glorious reformations. (3.) Be we careful to perform the vows we have made in our afliidlions. Mofl hypocrites have many good motions and purpofes, and feem to be new men in their afffi^ions, but when God's hand is removed, ihcy return to their old bias again, yea become worfe than d d 2 be-

RELIGIOUS FASTING.

before; only the eleft are betcer for their affiiftions afterwards; Before I was afflicted, J went a/tray, but now I have kept thy wordy Pfalm cxix, 6j. (4.) Take heed of truftirtg to our own promifes that we have made to God for obedience, rather than his promifes he hath made to us for aflirt-ance. (5.) Often call ourfelves to account after the afliiftion is over, what is become

of it ? how was it with me then ? and how is it now ? have I more peace now than I had then ? and how comes it about ? hath my peace grown upon good grounds, fo as that it may hold ? I had workings of fpirit then, what are become of them i Have I been faithful to God and my own foul ?

Thus much of the fufferings of faints.

CHAP. XVII. SECT. Of T reparatives to Fa fling.

HI T H E R T O x>f duties ordinary; now follow the extraordinary, Farting and fealVmg: but becaufe the book has fwollen bigger than I had purpofed it, and that much of the extraordinary is contain-

to God according to his will, adding feri-ous petitions to God in our prayers, in that behalf.

3. When we awake that night, let not our thoughts be upon worldly bufinefs, cd in the ordinary duties, I fliall therefore much lefs upon any wicked thing, but let deliver in a few words what I have to fay them be holy, fuch as may tend to the of thcle duties. . furtherance of the holy adions to be done

The firlt of thefe Is farting, in which the next day,

•there is required fomething Antecedent, 4. Arife early the day of our fart; this

Concomitant, Subfcquent. agrees well with a fafting-day ; it is pro-

I. The antecedent or preparation there- bable, that for this caufe fome lay on the

to, conlifls in thefe particulars. ground, 2 Sam. xii. 16. others in fack-

1. Take but a moderate fupper the night cloth, Joel i. 13. in the nights of their farts, before ; for if a man glut himfelf over not only to exprefs, but to further their night, he will be more unfit for the duty humiliation, by keeping them from fleep-of humiliation the next day. ing over much or over fweetly.

2. Immediately after fupper, all fervile 5. In the morning, after fome renewing works of our calling laid alide, begin the of our preparation, and prayer for God's preparation, and continue fo long as we fpiritual grace to enable us to fanclifie a can conveniently fit up, even longer and fart that day, apply we our felves to the latter than upon other days : From even to main work of the day, of which in the next even (hallye celebrate your Sabbath, * faith feftion. God,'Lev. xxiii. 23. and therefore f then fet the time allotted apart for that holy work, propounding to ourfelves the end of our intended fart, refolving to keep it

'). 2. Of the duties required in fa fling. N the action of Farting there are duties . inward, and outward.

• I fpeak nrt tl is in reference to oi-.r Lord's day; indeed the Icvcnth Cay labivil. among riic Jens bigan at evening, and fj ended the next day evening, according to tiie bej;inning and ending of natural diivs from the creation (as it is fii.l, Ti:c evening and morning made the firll day) but mu- Lord's day beginneth in the morning frurn the rcfurrc(ftion of ChriU on tiie morning on that day; and that's not without a mylkry, that the legal lab-bath began with daiknefs, and the evangelical began with light.

+ ThiW/'u; haih only reference to this occafional fabbath of fdfting, or humiliation for fin.

' I. The

RELIGldU S

I. The inward duties are general, and more fpecial.

I. The duties that more generally concern the nature of the day, are fuch as thefe :

(i.) In the true fpiritual fa ft, there muft be fafting from fin, or the forfaking of all our lins; for while we abftain from lawful things, we are acimoniflied much more to abftain from all things that are utterly unlawful at all times. It is the Lord's complaint, Behold, ye faft for firife and debate, and/mite ivith thefiJJofivickednefs, yejlxdl not faj} as ye do this day, Ifa. Iviii. 4. It is plain the Lord will endure no faft of thofe that goon ftill in their wickednefs.

(2.) The word and prayer muft be added : I jajled and prayed before the God of keaveny faid Nehemiah .• And they flood up in their place, and read in the book of the law of the Lord their God,one fourth part of the day ^and another fourth part they confef-fedandwor [hipped the Lord their God,^t\\. i. 4. ix. 3. But whereas prayer is a daily and ordinary exercife of the faints, it is manifeft, that by prayer coupled with fafting, is underftood a fpecial and peerlefs kind of prayer, wherein two things are required. I. Fervency of defire ; now we mult not only pray, but cry unto the Lord, Joel i. 14. yea as the Ninevites fpeak, JVe are to cry anightily unto him, Jonah iii. 8. For the ufe of our outward abltinence, is but the wing of prayer, wherewith it might more caiily fty up to heaven. 2. In fuch a prayer there ihould be an alFurance of faith : the Lord hath made a gracious pro-mife in many places to this ordinance, 2 Chron. vii. 14. lla. Iviii. 8, 13. Joel ii. 18, 19. and let all tne fafts of the church of Chrift, both in the Old and New Tefta-meni, be lv)oked at, as Judg. xx. 23, Ezra ix. 6. Lfth, iv 16. Afts xiii. 2, 3. and it will appear, that the end of their fafts (kept in any meafure of truth and linceriiy) was a feaft, and iheifTueof their mourning, great rejoicing; all which may ferve

Fyf STING, 389

wonderfully to ftrengthen our faith in this holy performance.

(3.) Works of mercy muft be added ; Is not this the fa/i that I have chofen, to loofe the bands of wickednefs, to deal thy bread unto the hungry, to bring the poor that are caft out, into thine houj'e, and when thou feeft the naked, to cover them ? Ifa. Iviii. 6,7. In all our fafts this muft be obferv-ed, that the poor may have the^ain of our fafting; If their loins and bowels blefs us, the Lord alfo will blefs us abundantly,

(4.) We muft ever in thefe days of humiliation, renew our covenant with the Lord : and not only unfeignedly purpofe, but faithfully promife amendment of life ; this making, renewing and keeping our covenant, is the life and fum, and the one moft neceftary thing in this excellent and extraordinary exercife of fafting and pray-ei^

2. The particular duties, wherein we muft ferioufly exercife our fouls on fuch a day, are thefe: (i.) In a right furvey and full comprehenlion of all our vilenefs, iniquities, tranfgreftions, and ftns. (2.) In a right apprehenlion of God's dreadful wrath and flaming vengeance againft iin. (3). In a feeling fenfe of our own unlpeakable, and inconceivable milery by reafon thereof. (4,) In a vile and bafe conceit and ef-teem of our felves, abhorring ourfelves in diift and aOies. (5,) In an inward for-row, renting of the heart, bleeoing of the foul, accompanied with an outward bewailing, with a plentiful and heart piercing confefTion of all our fins before CJod's gracious throne. (6.) In a refblute hatred, diftike and averfion in the will; in an impregnable refolution and ftrong reafoning of mind ; in a conftant endeavour and watchful oppofition againft iin. (7.) In a heart-grieving, that we cannot perform all thefe more heartily, fincertly and loundly.

II. The outward dutiesconlift efpeciaiiy in outward abftineuce : as,

I. From fleep, whence that exhortation

In fomefenfe, IVatch unto prayerj Col. iv. 2. I Peter iv. 7*

2. From coftly apparel, from ornaments and better attire, Exodus xxxiii. 4, 5, 6. Jonah iii. 6.

3. From matrimonial benevolence, from that fociety which God hath faniftified by his word to married perfons, i Cor, vii. 5. Joel ii. 16.

4. From bodily labours and worldly hufinefs. Lev. xvi. 29, 31. xxiii. 32. Joel i. 14. ii. 15.

5. From food wholly; and yet this total abflinence Q[om meat and drink is not fo ftriftly required, but that they whofe health cannot bear it, may, in cafe of true neceflity, take fome little refrefliing, left otherwifethcy hazard and hurt their health, and unfit themfelves for the fpiritual ex-crcife and duty ; indeed we have no example in this cafe propounded in fcripture, yet we have fufficient ground for it, Hof. vi. 6. Matth. xii. 7.

6. From all carnal delights and pleafures of this life, Joel ii. 16. David and Daniel would not anoint themfelves at fuch a time, I Sam. xii. 20. Dan. x. 3. And all thefe outward duties are to be obferved, I. Partly as helps to our humiliation, in renouncing the hindrances thereof, 2. Partly as figns of our humiliation, whereby we acknowledge ourfelves unworthy of thefe delights. 3. Partly as evidences of our repentance, in that by way of godly revenge we deprive our fenfes, which have all finned, of their feveral delights.

§.3. Of the duties after fajivig.

WHEN all is done and performed, obferve thefe particulars; I. Take heed of inward pride, and reft-ing in the performance: fpiiitual pride is that worm that will breed in the bed: fruits of the fpirit, that poifon which the devil (the hellitli fpider) will luck out of the beft Howers in God's garden; and if he can but prevail over us to be felf-con-

F^ STING,

ceited with our enlargements, or to truft to that fervice we have done, he hath what he looks for, and deprives us of all the comfort of our humiliation : labour therefore, as much as we can, to humble ourfelves with a thorough view of our failings in the beft of our performances; and for our enlargements, confider we the fountain of them,which is not any ability of our own, but the good Spirit of God, breathing when and where it lifteth, and fetting out our flrait hearts, which otherwife would be utterly clofed and fliut up ; let Chrirt: have the glory of all our abilities, who hath given us his grace, but will not give his glory to another.

2. Hold the flrength which we have got that day as much as we can ; keep we flill our interelt and holy acquaintance, which we have gotten with God, and with the holy exercifes of religion ; unloofe not the bent of our care and affeflions againfl fin, and for God ; it is a corruption of our nature, and it is a policy of Satan to help it forward, that like fome unwife warriors, when they have gotten the day of their e-nemies, we grow full of prefumption and fecurity, by which the enemy taketh advantage to recollecl: his forces, and coming upon us unlocked for,gives us the foil, if not the overthrow ; we are too apt, after a day of humiliation, to fall into a kind of rcmilfnefs, as if then we had gotten the maftery; whereas if Satan f^y from us, if fin be weakened in us, it is but for a feafon, and but in part, and efpecially if we fiand not upon our watch, Satan will take oc-cafion to returh, and fin will revive in us, Lukeiv. 13. Matth. xii. 44.

3. Wait upon God for return ; we muft not prefume that prefently upon the work done, God mufl grant our alking ; as hypocrites that could fay, Ife have fufledand thou hafl not regarded ity Ifa. Iviii. 3. we may and mufi expc<5l a gracious hcaring,up-on our unfeigned humiliation, All things •whdtfoever ye (hallajk in prayer ^ believing^

ye

HOLT FE

ye fhallreceivey Mat. xxi. 22. but as for when and how, wemuft wait patiently ; it is true, faith fecureth us of good fuccefs, This is the confidence that we have in him, that if we afk any thing according to his will, he heareth us, 1 John v. 14. but faith neither prefcribeth unto God liow ; For who hath directed the Spirit of the Lord? or who being his counfellor hath taught him ?

AS7ING, 391

Ifaiah xl. 13. nor yet doth it make hafte. Behold, I laid in Zion a foundation fionCy a tried ftone, a precious corner-floney a fure foundation ; he that helieveth fijall not make hafte, Ifaiah xxviii. 16. Faith waits God's Jeifure, when he in his wifdom fhall judge it mod feafonable, that is the time. And thus much of our duty before, in, and after religious fafting.

CHAP. XVIII. SECT. I. Of the Duties before Thankfgiving, or Feajiing.

THE fecond duty extraordinary, is, Holy Feafting or Thankfgiving; and the preparation thereto confifts in thefe particulars:

1. In ftirring up ourfelves to the performance of this duty : Blefs the Lord, 0 my fouh <^^d ^^^ ibat is within me, blefs his holy name : blefs the Lord, 0 my foul, and forget not all his benefitsy Pfalm ciii. 1,2.

2. In meditating on God's undeferved bounty towards us.and of our own unwor-thinefs to God: 0 Cod of my fathers,which faidfl to me, I will deal well with thee : / am not worthy of the leaft of all thy mercies, and of all the truth which thou hufl fl^ewedunto thy fervant, Gen.xxxii. 9, 10.

3. In craving theafliftance of God's Spirit (becaufe of ourfelves we are unable) to open our lips, that we may fhew forth his praife, Pfalm li. 17.

§.2. Of the duties required in thankfgiving. IN the a£lion of Thankfgiving there are duties inward, and outward. I. The inward duties are c^-^r/i. Thank-fulnefs, chara, Chearfulnefs.

1. Thankftilnefs of the foul, which implies Mindfulnefs, Acknowledgment, Af-fedlion.

(i.) VVe mufl: mind, and therefore we are often ftirred up to remember God's benefits, Deut. vi. 12. viii. i8. xxxii. i8.

Pfalm ciii. 2.

(2.) We mufl: acknowledge God's good-nefs, James i. 17. Deut. viii. 18. and our beholdednefs, in refpeft of own nullity and unworthinefs, 1 Cor. iv. 7. i Chron. xviif 16.

3. We muft prize and efteem God's benefits, endeavouring to amplify them, in refpecft of their greatnefs, excellency, profit, necefiity, fufficicncy, acknowledging therein God's wifdom, power, goodnefs, fatherly providence and bounty towards us, Pf. xvi. 5, 6. Mark vii. 37. Rom. viii. 28. and this acknowledgment, if it be ef-fc(flual, will work afieftion in the heart, a fenfe of God's goodnefs and bounty towards us, cauflng us to love God, and to be obfequious towards God in all the duties of thankiuinefs.

2. Chearfulnefs and alacrity of fpirit; as the Lord loves a chtarful giver, fo a chear-ful thankfgiveri charis ihanks, comes from chairo, to rejoice; charis mufl; be meta charas, with joy. Phil. i. 5. James v. 13^ The holyGboll in many places hath joined them together, J will be glad and rejoice in thee, J will fing praife unto thy name, 0 thou mofi high : rejoice in the Lord i 0ye righteous, for praife is comely for the upright : it is a good thing to give thanks unto the Lord, and to fing prai/ts ur:to thy name, 0 rnoft High ; for thou haft made me glad through thy work, i will triumph

!?92

HOLT FEA SriNG.

in the ivorks of thy hands, Pf. ix. 2. xxxiii. 1. xcii, I. 4,

II. The outward duty, is to exprefsour inward thankfulnefs and chearfulnefs: our thankfulnefs, by celebrating and prailing the name of God, by extolling his good-refs, by recounting his mercies, and by exciting others to praife the Lord : our chearfulnefs, by making a joyful noife and Tinging unto God : Sino aloud unto God our

§. 3. Of the duties after thank fgivhj'y,

THE duty after, confifts in thefe particulars :

1. In referring the benefits and gifts received, to the glory of God the giver, in the good of his church.

2. In feeking to glorify God who hath been fo gracious unto us, in bringing forth the fruits of a godly life : Herein is my

Jlrength, make a joyful noife unto the God father glorified, that ye bear much fruit,

cf Jacob : make a joyful noife unto the Lord, John xv. 8.

" 3. In honouring the Lord with our fub-

ftance, and acknowledging him to be the chief Lord of all we poliefs, Honour the Lord %uith thy fubjiance, and with the firfi-fruit of all thy increafe, Prov. iv. 9.

to this duty, tranflatedby Mr. "VV. B. rll praife thee with my fong, the nations all among :

4. To heavens high, to clouds of fky, his truth and mercies throng.

5. Exalted be thy name, above the heavens frame.

Let earth below the trumpet blow of thy renowned fame.

PSALM cl.

PRaife, praife the Lord moft high, within his fanduary, In topmoft tower of his great power, with praife him magniiie,

2. Praife him for ads renown'd, with excellency crown'd;

According to his greatnefs, do praife him with trumpet found.

3. O praife him chcarfuliy with harp and pfaltery :

4. And let the dance his praife advance, and timbrels melody.

Praife him with joint confents of ftringed inltrumcnts.

5. The organs bring, loud cymbals ring, each one his piaiie prefcnts.

6. High founding cymbals ring, let every breathing thing

The praife record of this great Lord, and Hallelujah fing.

Hallelujah, Hallelujah; Amen, Hallelujah,

all ye lands, ferve the Lord -with gladnefs, come before his^refenceivith finging, Pfa. Ixxxii. I. c. I, 2. To this purpofe we may fing the pfalms in the end of this book, or Ibme fuch other.

SECT. IV. Of Pfahnsfuitable P S A L M c. To the tune. Have 7?iercy, dr.

AL L men of mortal birth. That dwell in all the earth,

2. Omake a noife to God with joys, and ferve the Lord with mirth.

•O come before his throne with finging every one :

3. For certainly tlie Lord mofl High even he is God alone.

He made us, and not \\t,

not we ourfelves, but he. His folk and flock, and paflure ftock,

he made us for to be:

4. ^Vith praife come to iiis gate, and to his courts relate

His laud and fame, and blefs his name,

his honour celebrate. r. For God is good for ever,

his mercy faileih never, His truth doth laft all ages pad,

and conftant doth perfever,

PSALMcviii. Firft part.

OGod, 1 fix my heart, my glory bears a part, And as my tongue fo Ihall my fong

praife thee with mufick's art. 2. Walk harp and pfaltery,

right early walk will I; ". Thypraifes, Lord, willl record, the people (landing by.

ULTIMA;

THE . -

LAST THINGS,

In Reference to

The Fir ft and Middle Things ;

OR, CERTAIN

MEDITATIONS

O N Life, Death, Judgment, HeD, Chrift's Sufferings, and Heaven.

Deut. xxxii. 29.^ 0 that they vjere ■wtfey that they underjlood thisy that they -would

conjider their latter end. Eccl. vii. 38. Whatfoever thou iakejl in hand, remember the end, and thou {halt never

do amifs.

( m )

L I F Es LEAS E

Gen. xlvii. 9. Few and evil have the days of my life be-en.

WHEN Pharaoh was Egypt's king, Jofeph, Pharaoh's lleward, and Jacob, Jofeph's father^ there was a great famine which Pharaoh had dreamed, Jofeph foretold, and Jacob fuifered : God, that fent Jofeph to Pharaoh, brings Jacob to Jofeph, the fame providence fo difpo-fing of all, that yet fome food muft be in Egypt, when nothing was found in all the land of Canaan: thither come and welcome, as you may fee the flory : Pharaoh falutes Jacob with this queftion, What is thy age ? How many are thy days ? how many ? alas, but few : what are they ? alas, but evil: thus we find Jacob at his arithmetic, the bill is lliort, and the number is but a cypher : will you hear him cad his accounts ? I. They are days, and without all riile of fallhood, by fubftraftion few, by addition full of evil: contrafl all, and this is the fum of all, Fexv and evil have the d-ays cf?ny life been.

This text, briefly, is the leafe of Jacob's life ; God the chief Lord enriched his fub-ftance.yet limits the grant of his time : will you queflion the leafe ? for what time ? no more, but my life, faith Jacob ; but a life? what years ? no years, but days, faith Jacob : but days? how many? not many, but few, faith Jacob ; but few ? how good ? not good, but evil, faith Jacob : who can blaze the arms of life, that finds not in it crofs and croflet ? the leafe, but a lifcj the term, but days,- the number, few, the nature, evil, nay when all is done, we fee all is out of date ; the days are not, but are

pafl, they have been, Fexv and evil have the days of my life been.

Wc mufl:, you fee, invert the text, and begin with that on which all hangs; it is but my life, faith Jacob.

Life.'] T T TOuId you know what is that f W take but a view of nature, and fcripture, and thefe will fufiiciently defcribe our life.

I. T^ature, whofe dim eyes fee thus far : what is it ? but a rofe, faith Tiferna?, wfcich if you view in its growth, the cold nips it, heat withers it, the wind (hakes it; be it never fo fair, it withers ; be we never fo lively, immediately we die and peiiih. A rofe ? that is too beautiful ? ' life is but grafs,' faithPlautus*,green now, withered anon ; thus like the llower that is cut in fummer, affoon as we are born, death is ready with his fcyth; afioon as we are dead, angels gather in the harveft, on whofe wings we are carried to that barn of heaven: Grafs ? no, faith Philemon, Life is no better than a counterfeit pi61ure ? what if the colours be fair, and the refemblance near ? the fhadow of death, and the curtains of our grave will darken all, A picture ? that is too honourable ; * life is'(a worfe refemblance)' but a play,*faith f Luf-cinius, we enter at our birth, and a(ft all our life ; prelently there is an exit, or a back-return, and away we go, ftnitting all up with a iuddcn tragedy. A play ? that is too large. Anonymus being asked what was life ? ' he iliews himfelf a little, and

Ut hciba llluit -lis.

I iccna «ft ludiis quoque vita. Ltijcin,

E e e 2

hides

hides himfelf amain * ;' his meaning was this, our life is but a little (hew; and no A)oner are we feen, but immediately are we hid and gone. A fhevv ? that is too plcafaht; life is nothing but a fleep, faith f Philonius, ^\ve live fecure, and dermice-like we flumheraway our time;' when all is done, as if all this were too little ; we fleep again, and go from our (grave) the bed,to (that bed) our grave. A fleep? that is too quiet, it is nothing but a dream, faith Ariftophanes; all our worldly pleafures are but waking dreams, at laft death rouz-eth our fouls th<kt have flept in fin, then lifting up our heads and feeing all is gone we awake forrowing. A dream, or the dream of a ihadow, faith Pindar ; and the worft, the weakeft dream that can be imagined ; fure one flep further, were to arrive at death's door; and yet thus far are we led by the hand of nature : nay, if you will lower, death fucceeds life, and * life is but the image of death,'faith :{:Cato. Here is a true pifture of our frailty, life is like death, indeed fo like, fo near together, that we cannot differ each from other.

See here the condition of our life, what is it buta rofe, a grafs, a piflure, a play, a fiiew, a deep, a dream, an image of death ? fuch a thing is life, we fo much talk of.

Lye. And if nature give this light, how blind are they that cannot fee life's frailty ? you need no more but mark the deftinies (as poets feign) to fpin their threeds; one holds, another draws, a third cuts it off: what is our life but a threed ? fome have a rtronger twift, others a more flender : fome live till near rot, others die when fcarce born ; there's none endures long, this threed of life is cut fooner or later, and then our work is done, our courfe is

L Ey^ S E.

finiHied. Are thefe the emblems of our life ? and dare we truH: to this broken ftaff? how do the heathen precede us chriftians in thefe ftudies ? Their books were skulls, their desks were graves, their remembrancer an hour-glafs. Awake your fouls, and bethink you of mortality ; have you any privilege for your lives.' are not heathensand chriftians ofonefather Adam? of one mother earth? The gofpel may free you from the fecond, not the firlt death ; only provide j'ou for the firft, to efcape the fecond death. O men, what be your thoughts ? nothing but of goods and barns, and many years ? you may boafl of life, as Oromazes the conjurer of his egg, which, he faid, included the felicity of the world, yet, being opened, there was nothing but wind : think what you pleafe, your life is but a wind, which may be ftopt foon, but cannot laft long by the law of nature.

But, 2. as nature, fo fcripture will inform you in this point. The life of man is but of little efteem ; what is it but a Shrub or a briar in the fire ? ^i/s the crackling of thorns under a pot, fo is the life or laughter of the jool; mcmentany and vanity, Eccl. vii. 6. Nay, a flirub were fome-thing, but oiu" life is lefs, no better than a leaf, not a tree, nor (hrub, nor fruit, nor blofTom: iVe all fade as a haf and our iniquities, like the wind, have fiuept us avjay, Ifaiah Ixiv. 6. Yet a leaf may glory of his birth, it is delcend-ed of a tree : life is a reed, fometimcs broken, at lead fhaken, fo vain, fo infirm, fo unconftant is the life of man : ll^hat went ye out to fee P a reedfjakcn with the wind? Matth. xi. 7. Nay, a reed were fomething, our life is bafer, indeed no betterthan a rufK or flag. Can a rufh grow without

• Cum parutnpcr fe oftcndinet, mox fc abfcondit. Rod. u^gric. jpiihus jacesr /'/■ » \ Vita ijuid niG rcortis imago, Cato,

f Tu qiiicftis 1 cuius; ct in modum g'iris Cc-

nure

mire ? tho'' it were gretn and not cut down, yet Jhall it -wither before any other herb, Job viii. II, 12. What fhall I fay more ? what (hall I cry ? a rufla ? Jll flefh is grafs, and the grace thereof as the flower ofthefitld; the grafs withereth, the flower fadeth : furely the people is grafs, Ifai. xl. 7. I am defcended beneath jnfl patience, but not fo low as the life of man ; as all thefe relemblelife, fo in fome meafure they have life: but life is like a fmoke without any fpark of life in it, thus cried David, My days are confumed like fmoke, and my bones are burnt like an hearth, PlaJm cii. 3. Yet is here no ftay, the fmoke engenders clouds, and a cloud is the fitteil: re-femblance of our life : My welfare paffeth away as a cloud, faith Job, and our life (hall pafs away as the trace of a cloud, and come to nought as the mifi that is driven away with the beams of the fun. Job xxx. i^. Neither is this all, clouds may hang calm, but life is like a tempeft, it is a cloud and a wind too; Remember that my life is but a wind, and that mine eye flmll not return to fee pleafure, Job vii. 7. Nay, we muft lower, and find a weaker element, it is not wind, but water, faid that woman of Tekoah, We are as water fpilt upon the ground, which cannot be gathered up again, 2 Sam. xiv. 14. Yet water is both a needful and neceffary element; life is the leafl: part of water, nothing but a foam, a bubble: The king of Samaria, that great king, is deflroyed as a foam upon the water, Hof. X. 7. I can no more, and yet here is fome-thing lefs, * a foam or bubble may burft into a vapour,' and what is your life, it is even a vapour that appeareth for a little time, and afterwards vanifheth arvay, Ja. iv. 14. Lefs than this is nothing ; yet life is fomcthing lefs, nothing in fubflanee, all it is, it is but a fliadow, IVe are fir angers and fojourners as all our fathers were; our

LEASE. 397

days are like a fhadow upon the earth, and there is none abiding, i Chron. xxix. 15. See whither we have brought our life, and yet ere we part, we will down one ftep lower ; upon a ftrict view we find neither fubftance nor fliadow, only a mere nothing* a very vanity, behold, thou haft ynade my days as an hand-breadth, and my age is as nothing in refpe£i of thee; furely every man living is altogether vanity, Pfalm xxxix. 5.

Lo here the nature of our life ; it is a Ihrub, a leaf, a reed, a rufh, a grafs, a fmoke, a cloud, a wind, a water, a bubble, a vapour, a fhadow, a nothing.

What mean we to make fuch ado sbout a matter of nothing ? I cannot choofe but wonder at the vanity of men, that run, ride, toil, travel, undergo any labour to maintain this life, and what is it when they have their defire which they fo much toil fo>? we Jive, and yet whilft we fpeak this word, perhaps we die. Is this a land of the living, or a region of the dead ? We that fuck the air to kindle this little fpark, where is our ftanding but at the gates of death ? Pfalm ix. 13. Where is our walk, but in the fhadow of death ? Luke i. fi). \Vhat is our manfion-houfe, h\x\.the body of death? Rom. vii. 24. What think ye \ * Is not this the region of death, where is nothing but the gate of death, and the (hadow of death, and the body of death ?' f Sure we dream that we live, but fure it is that we die; or if we live, the befl hold we have is but a leafe : God our chief Lord may beflow what he pleafeth, to the rich man wealth, to the wife man knowledge, to the good man peace, to all men fomewhat: yet if you afic who is the kifor? God. Who is the lefTee .' Man. What is leafed ? This world. For what term ? My life. Thus Jacob tells Pharaoh, as the text tells you ; Few and evil have the days of my life been.

\ An noit & kjcc rcgb mortis, uH ^arla mortis, umka n.ortis, ir corpus viortii.!

Tb£j

L 1 F Es

This is the leafe, and now you have it, let us fee vvha*- ufe you will make of it.

Ufe I. It is a bad life fome live; Come, fay they, nnd let us enjoy the pleafurcs that are prefent, and let us chearfully ufe the creatures as in youth, let us fill ourfelvts ivith coftly vjtne and ointments, and let not the flower of life pajs by us, "WiCd. ii. 6, 7. What a life is here ? Can it be that plea-fures, wine and ointments (hould have any durance in this vale of mifery ? fuppofe thy life a continued fcene of pleafures: hadlt thou Dives' fare, Solomon's robes, David's throne, Crefus' wealth ; livedft thou many years without any cares, yet at laft corries death, and takes awaj^thy foul in the midft of her pleafures : alas, what is all thy glory, but a fnufF that goes out in flench > Couldfl: thou not have made death more welcome ; if he had found thee lying on a pad of draw, feeding on crufls and crumbs ? Is not thy pain more grievous, becaufe thou waft more happy ? Do not thy joys more afflia thee, than if they had never been ? O deceitful world, that grieveft if thou croffeft, aod yet to whom thou art beft, they are moft unhappy !

U/ez. But to fpeak to you who have paf-fed the pikes and pangs of the new birth, would you have life indeed, and enjoy that joy of life which is immortal ? then hear, revive, watch and awake from fin : were 'you fometimes dead in lin ? O but now live in Chrift; Chrifl is the life, John xiv. 6. M^ere you fometimes dumb in your dying pangs ? O but now abide in Chrift; Chriji is the -word of life, John i. 1. are you as yet babes in Chrift, feeble and but wenk through life's infirmities ? why, then ufe all good means, eat and be ftrong, Chrift is the bread of life, John vi. 48. Here is a life indeed, would you not thus live for ever ? Then Believe in Cod, and in Jefus Chrift -whom he hathfint, and this is life eternal, John xvii. 3. O happy life, which many a man never dreams of ? So muft they llrive to piotraft this brittle life

LEASE,

which but adds more grief, that they forget Chrift ; nay they forget their creed, which begins with true life, God, and ends with life never ending, Life cverlafiing. Others that hope for heaven, fix not their thoughts on earth ; if you be God's fer-vants, lift up your hearts above, for there is Life, and the Gqd of Life, the tree of Life, and the well of Life, the Life of an* gels, and the life everlafting.

One fand is run, and the text is leflen-ed ; but as you h£.ve the leafe, foyou may now expect to know the date ; the lea(e is but a life, the date lafts but days.

Days^ 'VTOt weeks, nor months, nor 1\| years; or if a year, the beft arithmetick is to reduce or break it into days; fo we have it in the laft tranflations, The days of the year.

Here then is the fum, a year, the fraction, days.

1. A year; in the fpring is the youthful fpring of our age; in the fummer" is the fitted time of our youth, in the autumn is the high noon or middle of our age, when the fun (which is our foul) rules in the equinoctial line of our life; in the winter we grow old and cold, the nips of froft ftrip the tree of our life, we fall into the grave, and the earth that nourilheth us, will then confume us. See, what is man ! * a fpring of tears, a fummer's duft, an autumn's care, a winter's wo :' read but this map, and you need travel no further to enquire of life.

The firft quarter is our Spring, and that is full of fin and mifery; the infant no fooner breathes, but he fucks the poifon of his parents: in Adam all finned, and fince his time all were defiled by his fin. Is it not nature's rule, that ' every man begets one like himfelf?' And is it not God's rule, that * every finner begets another no better than him(clf ?' How may a foul veft'tl keep fwccr water i' or how may an earthly finner beget an heavenly faint ?

We are all in the fame ftate of fin, and fo we fall into the fame plunge of forrow : the child in his cradle fleeps not fo fecnre, but now he wakes, and then he weeps, cold ftarves him, hunger pines him, fores trouble him, ficknefs gripes him; there is fome punifhment, which without fin had never been infiifted. It is wonderful to confider, how nature hath provided for all creatures; birds with feathers, beads with hides, fiflies with fcales, all with fome defence ; only man is born ftark naked, without either weapon in his hand, or the leaft thought of defence in his heart; birds can flie, bealls can go, fifhes can fwim ; but infant-man as he knows nothing, fo neither is he able to tlo any thing : indeed he can weep as foon as born, but not laugh (as fome ob-fcrve) till forty days old ; fo ready are we born to wo, but fo far from the leaft fpark of joy. O meer madnefs of^men, that from fo poor, naked and bafe beginnings, can perfuade ourfelves we are born to be proud !

AnA if this be our fpring, what think ye is our fummer ? Remember not the Jins of this time, prays David, Pfal.xxv. 7. and why ? Their remembrance is bitter, faith Job, ch. xiii. 26. If mirth and melody Ihould never meet with end, this were an happy life ; Rejoice, 0 young man, in thy youth, let thine heart chear thee in the days cf thy youth, ivalk in the ways of thine heart, and in the fight of thine eyes ; but remember, for all t-hefi things God will bring thee to judgment, Eccl. xi. 9. This judgment is the damp that puts out all the lights of comfort: could not Solomon have given the reins, but he muft pull again at curb ? Muft youth rejoice; But for all this remember, what a bar ftands here in the very door of joy ? alas, that we flionld trifle thus with toys, which no fooner we enjoy, but in grievous fadnefs we repent our follies. The wife man that gave liberty to his ways, what cries he but vanity, and after vanity of vanities j and at lall

L E A S E, 399

all is vanity ? What was the wifdom of Achi-tophel ? a vain thing; what the fwiftnefsof Hazael ? a vain thing: what the ftrength of Goiiah ? a vain thing: what the pleafures of Nebuchadnezzar ? a vain thing : what the honour of Haman ? a vain thing ; what the beauty of Abfalom ? a vain thing : thus if we fee but the fruit that grows of fin, we may boldly fay of laughter. Thou art mad: and of joy, what is this thou dofi F Eccl. ii. 2, And if this be our fummer, what may be our autumn ? an hour of joy ? a world of forrow : if you look about you, how many miferies ly in wait to enfnarc you ? there is no place fecure, no ftate fufficient, no pleafure permanent; whither will you go ? The chamber hath its care, the houfe hath its fear, the field hath its toil, the country hath its frauds, the city hath its factions, the church hath its feCts, the court hath its envy, here is every place a field where is offered a battel: or, if this were better, confider but your flates; the beggar hath his fores, the foldier hath his fears, the magiflratehathhistroubleSjthemerchanthis. travels, the nobles their crofres,the great ones their vexations; here is every ftate a fea tof-fed with a world of tempefts. Or yet if this were happier, bethink a little longer of your fleeting joys, the fweet hath its fowre, the crown hath its care, the world hath its want, pleafure hath its pain, profit hath its grief, all thefe rauft have their end t here is a dram of fugar mixt with an ephah of bitter. Is this manhood that is fubjeft to all thefe miferies ? Nay, what are thefe in comparifon of all it fuffers ? It is deformed with fin, defiled with luft, outraged with paffions, overcarried with affections, pining with envy, burthened with gluttony, boiling with revenge, tranfporied with rage, all man's body, is full of iniquity, and bis foul (the bright image of God) through fin, is transformed to the ugly fhape of the devil.

* And if this be our autumn, what I pray is the winter i then our fun grows low,

and

and we begin to die by degrees ; (hew roe the light that will not darken, Ihew mc the lower which will not fade, fnew me the fruit which will not corrupt, fliew me the {Tarment which will not wear, fliew me the beauty which will not wither, fliew ine the ilrength which will not weaken : Behold, now is the hour that thy lights fliall darken, thy cheeks wrinkle, thy il<in be furrowed, thy beauty fade, and thy flrcngth decay. Here is the ambition of a long life; thy leafe lies a bleeding, and death raps at the door of thy heart to take pofTefTion : O forcible entry! will not plca-fures delay? cannot riches ranfom ? dares notflrength defie ! ^neither wit nor wealth able to deceive nor bribe ? What may rent this houfe that the foul may not lodge but "one night longer ? Poor foul! that dies or departs in unremedied pangs: our fins may run on fcore, and repentance forget her days of payment; yet our leafe fliall end, the date expire, this body fuffer, and the foul be driven from her houfe and harbour. See the fwift courfe of our mortal fun, at north and fouth, in our mother's woinb and tomb both in one year.'

JJfe.' Confider this you that forget God; you have but a year to live, and every fea-fon yields Ibme occafion to tell you, you mufi: die. In childhood, what is your cheA of clouts, but aremembrance of your wind-hig flieets ? In youth, what is your mirth and mufick, but a fummons to the knell ? In manhood, what is your houfe and en-clofure, but a token of the coffin .' In age, what is your chair or litter, but a fliew of the beer, which at laft fliall convey you to your graves ? Man, ere he is aware, hath dreft his herfe ; every feafon adding fome-thing to his folemnity. Where is the a-dulierer, murderer, drunkard, blafphemer ? Are you about your fins i look on thefe objei^s; * There is a fun now fetting, or a candle burning, or an hour-glafs running, or a flower decaying, or a traveller palling, or a vapour vanilhing, or a lick

LEAS E:

man groaning, or a ftrong man dying; be fure there is fomething pulls you by the fiteve, and bids you beware to commit fuch enormities : who dares live in fin, that confidcrs with himfelf he muft die foon ? And who will not confider, that fees before his eyes fo many a remembrancer ? Alas, we muft die, and howfoever we pafs from childhood to youth, from youth to manhood, from manhood to age; yet there is ' none can be more than old ;' SeneSlu-tern tjemo excedit. Here is the utmoft of our life, * a fpring, a fummer, an autumn, a winter ;' and when that is done, you know the whole year is finiflied.

The fum is a year, the items are days. And what days can ye expe6\ of fuch a a year' My text, in relation to thefe days, gives us tvv'o attributes, the firfi, is, few ; the fecond, is, evil: if you confider our days, in regard of the fewnefs (which this word feems rather to intimate) you may fee them in fcripture brought to fewer^nd fewer, till they are well near brought to nothing.

If we begin with the beginning, we find firft:, that the firfl: man Adam had a leafe of his life in fee, and as lawyers fay, ' To have and to hold,' from the beginning to everlalVmg: but for eating the forbidden fruit, he made a forfeiture of that eflate; of this he was forewarned, In the day that thou eatcj} thereof, thou [halt die the death, Gen. ii. 17. And this he found too true, Becaufe thou haft tat en of the tree, whereof 1 commanded thee, thou fhalt not eat^vAizX. then ? amongft other curfes this was one, T>uft thou art J and to dujl thou fhalt return. Gen. iii. 10. After him the Icngeft life came fliort of the number of a thou-fand years ; The days of Methufalem, faith Mofes, luere nine hundred, fixty, and nine years, Gen. v. 27. And had he come to a thoufand which never was attained by man ; yet a thoufand years are but one day with God, 2 Pet. iii. 8. Yea, but as ye-fleiday, i'aith Mofes ; J thoufand years in

Cod's

God's fight are but as yefterday, Pfalm xc. 4. But what fpeak I of a thoufand years ? no fooncr came the flood, but the age of man (of every man born after it) was Shortened half in half. Thefe are the generations of Shem (faith Mofes) Gen. xl. 10. to wit, Arphaxad, and Sclah, and Eber; none of which three could reach to the number of five hundred years; the longed liver was Eber, and yet all his days, before and after his firft-born Peleg, were but four him-dred, fixty and four years. Gen. xi. 16, 17. Nay, asif half a thoufand were more than too much, you may fee God halfs their ages once again : Peleg lives as long as a-ny man after him, and yet his days were neither a thoufand, nor half a thoufand, nor half of half a thoufand ; no, no more than two hundred, thirty and nine years, Gen. xi. 18, 19. But this was a long life too : if we come to arrive at the time of Jacob, we (hall find this little time well near halfed again; when he fpttke this text, he tells you he was one hundred and thirty years old; and after this he lived no longer than.feventeen years more; fo that the whole age of Jacob.was but (fe-venfcore and (even) an hundred, forty and feven years, Qcci.yXvXx. 28. Nay, to leave Jacob a while, and to come a little nearer ourfelves, in Mofcs' time we find this little time halfed again ; he brings fevenfcore to fcventy ; The days, faith he, of our age are threejcore years and ten, and though men be fo firong that they come to four [core years, yet is their ffrength then but labour and forroxv, fo foon paffeth it away, and we are gone, Pfal. xc. 10. Here is halfs of halfs, and if we half it a while, fure we Ihall half away all our time : nay, we have a cuflom goes a little further, and tells us of a number a great deal Ihortcr, we are fallen from feventy to feven, in life's leafes made by us. Nay, what Ipeak I of years, when ray text breaks them all into days ? Tew and evil have the days been; fo our former tranflation, without any addition

401

Fff

of years at all ; and if you mark it, our life in fcripture is more often termed days than years: the book ofChronicles, which writes of mens lives, are cnlled, according to^ the interpretation; IVords of days .- to this purpofe we read, David was old, and full of days, i Ghron xxiii. i. And, in the days ofJchora?n, Edom rebelled, 2 Chr. xxi. 8. So in the New Tellament, In the days of Herod the king. Mat. ii. i. and, In the days of Herod the king of Judah, Luke i. 5. In a word,,thus Job fpeaks of us, our life is but days, our days but a fha-dow: IVe know nothing, (faith Job) and why fo ? our days upon earth are but a fhadoiv. Job viii. 9.

Lo here is the length of our little life, it is not for ever; no, Adam loft that eftate, and he that lived longeft after Adam, came f]K>rt of the number of a thoufand years ; nay, that was hailed to fomewhatlefs than hve hundred, and that again halfed to little more than two hundred; Jacob j^et halves it again to a matter of fevenfcore, and Mofes halves that again to feventy, or a little more ; nay, our time brings it from feventy to feven ; nay, Jacob yet brings it from years to days, Fexv and evil have the days of the year of my life been.

Ufe I. Teach us, 0 Lord, to number our days, that we Diay apply our hearts unto wifdcm, Pfalm xc. 12. IMofes' arithme-tick is worthy your meditation ; learn of him to number, pray to God your teacher, think every evening there is one day of your number gone, and every morning there is another day of mifery coming on ; evening and morning meditate on God's mercy, and your own mifery. Thus if you number your days, you fliall have the lefs to account for at that day, when God fliall call you to a final reckoning,

U/e 2. But miferabie men, who are not yet born again, their days run out without any meditation of this kind : what think they of but of long days and many years ? And were all their days as long as the days

of

of Joftiua, when the fun flood ftlU in the m\Al\ of heaven, yet it will be n-ght at laft, and their fun ftiall fet like others. True, God may give fomc a liberal time, but what enemies are they to themfelves, that of all their days allow themfelves not one? /fatty wan long after life, and to fee good days, let hhn refrain his tongue from evil, and his lips that they fpeak no guile, 2 Pet. iii. ID. How live they that would needs live fo long, and follow no rules of piety ? Many can port off their converfion from day to day, fending religion before them to thirty, and then putting it off to for-

* ty, and not pleafed yet to overtake it, pro-mife it entertainment at thrcefcore; at lafl, .death comes, and allows not an hour * : in youth, thefe men refolve to referve .the time of age to fer\ e God in; in age, they Oniffle it'oft' to ficknefs; when iick-nefs comes, care to difpofe their goods, ioathnefs to die, hope to efcape martyrs that good thought. O miferable men ! if you have but the leafe of a farm for twenty years, you make ufe of the time, and gather profit; but in this precious farm of time, you are fo ill hufbands, that your leafe comes out before you are one pennyworth of grace the richer by it. Why fland ye here all the day idle? Mat. xx. 6. there are but a few hours or days that ye have to live; at laO; comes the night of death,

'' that will fhut up your eyes in fleep till the Jay of doom.

You fee now the term of our leafe, our life lafts but days. And although we live many days, yet in this thy day, faith Chriil, Luke xix. 42. and give us this day our daily bread, Matth. vi. I2. fay we, as if no day could be called thy day, but this day : If there be any more, we (hall foon number them ; my text tells you, they are not many,

LEASE.

but few; Few and evil have the days of my life been.

Few.] /^Ur leafe is a life, our life is V^ but days, our days are but few, the Phoenix, the elephant, and the lion fulfill their hundreds ; but a man dieth when he thinks his fun yet lifeth, before his eye be fatisfied with feeing, or his car with hearing, or his heart with lufting ; Death knocks at the door, and often \vill not give him leave to meditate an cxcufe before he comes to judgment: is not this a wonder, to fee dumb beafls outfirip . man's life ? the phoenix lives thoufands, fay fome ; but a thoufand years are a long life with man. Methufalem, (youfaw) the longefl liver, came fliort of this number ; and yet, could we attain to fo ripe an age, what are a thoitfand years to tie days everlafting ? If you took a little mote to compare with the whole earth, what great difference were in thefe two ? and if you compare this life, which is fo fhorr, with the life to come, which fhall never have end, how much lefs will it yet appear ? As drops of rain are unto the fea, and as a gravel flone is in comparifon to the fandy fo are a thoufand years to the days ever-lafling, Eccl. xviii. 9. But will you have an exa<5l account, and learn the jufl number ? It was the arithmetick of holy men to reckon their days but few ; as if the fliortefl cut were the bed account. The Hebrews could fubdufl the time of fleep ; which is half our life; fo that if the days of men were threefcore years and ten, PC xc, 10. Here's five and thirty years llruck off at one blow. The philofophers could fubdu^ the time of weaknefs,which is moft of life, fo that \i vivere be valerc, that is, if that be only a true life which enjoys good health; here's the beginning and ending of

• At thim man fiifpf£\s himfflf a fool ; Kiir'"5 it ^\ forty, and ref'rms his plan; t^t fifty chides l)is infamous delay, ruQicj his prudent purpofc to rtfolvc ;

In all the magnanimity of thotio|-,t

Rdolvcs; and re-re(Mves : then dies tlie finif.

Dr. 1 'c::!:^ 'i N I o H r -TH o I' G H T s.

our

our daysftruck ofFat a fecondblow. The Fathers could fubduft all times not pre-fent, and what fay you to this account ? were the days of life at noon, man grown to manhood ? Look ye back, and the time part is nothing ; look ye forward, and the time to come is but uncertain ; and if time pafl and time to come Hand both for cyphers, what is our life but the prefent ? and what is that but a moment? Nay, as if a moment were too much, look at rcrrpture,and you will fee it brought to a lefler pafs : Job, for his part, goes about tofubdufl the time of his birth, which is the bud of life ; Let the (layperijh,{zn\\ he, wherein I'Mas bont; nay, let H not be joined unto the days of the year, nor let it come into the count of months, Job iii. 6. Solomon could fubduft not only childhood, but the time of youth too, which is the flrength of life : Take a-•way grief out of thine hearty and caufe e-vil^ to depart from thy fleflj ; for childhood and youth both are but vanity, Etfcl. xi. 10. Paul could fubduft the time of fin, which is the joy of life, She that lives in pleafure (lives not, nay flie) is dead ivhile floe is alive, \ Tim. v. 6. Sum all, and fuppofe that the time of birth, and, childhood, and youth f and Jin were gone, to what an epitome were man's life come? Think of this all ye that travel towards heaven ; had we not need to make hafte, that mu(t go fo long a journey in fo (Won a time ? How can he chufe but run, that remembers his days are few ? naj', that e-very day runs away with his life ? The ' workman that fets a time for his tafk, he lifiens to the clock, and counts the hours, not a minute muft pafs, but his work goes onwards : How then do we negledt our time while we fhould ferve God ? Work 'while it is to day, faith Chrift, Johh ix. 4. and, this.is the day of falvation, faith the apoftle, 2 Gor. vi. 2. Would you know your talk ? you muft work : would you know your time ? it is this day : a great talk, a Ihort time ; had we not need with

Fff

EASE, 465

Mofes to number our days, left we lofe a minute ? it is true, of all numbers we cannot Ikill to number our days: We can number our flieep, our oxen, our fields, our coin ; but we think our days are infinite, and never go about to number them. The faints that went before U4 cafl another account ; Mofes had his tables, Job had his meafures ; all agree both for meafure and number, magnitude and multitude, our life is but ftiori, o»r days are but few. Few and evil they have been.

Give me leave a little to amplify this point : Would we throughly know the rhortnefs of our time, the fewnefs of our days ? I (hall then fet before you the magnitude of the one, and the multitude of the other.

And, I. For the magnitude of the time of our relief: A man, fay the philofophers, is Alicrocofmus, a little world ; little for goodnefs, but a world of wickednefs. Of thi3 world, if you'll have the dimenfions according to the rules of Geometricians, the length,breadth, and depth, of our fl^.ort life : Then firfV, for our length from eafl: to weil, from our birth to our burial. I need not to take fo many paces, as will make millepajpis, a mile ; our little life bears no proportion to fuch a length : I dare not fay, as Stobeus relates, ' that our life hath the lafl of a cubit's length ;' for that's more than the fcripture will afford it; It is but a fpan, or hand-breadth, faith David, Pfalm xxxix. 5. that's little ; nay, Alcaeus in Carmine Lyrico, faith, it is but an inch long, that's lefs; nay, faith Plutarch, * all our life is but a prick, a point;' yet lefs, faith Seneca, It is a point that we live, and lefs than a point ; that's lefs than either I can fay, or you conceive. What is it ? not a mile, but a cubit, but a fpan, but an inch, but a point, nay. Ids than that: Here's little longitude of life. Well, but our latitude is perhaps greater : No, take a meafure, if you pltafc, from one pole to another, as we Hand betwixt the terms of 2 life

life and death, and whcrefoever we are, death is within an hand-breaili of our life; if we be on the fca, there's but a thick board between us and drowning ; if on the land, there's but a fhoe-fole between us and our grave ; if we Ileep, our bed is our bodies grave, and there's but a Iheer, perhaps a winding-lheet, betwixt us and it : when we are awake, our body is our grave, and there's but a few fkins (as (ay phylicians) betwixt death and us. What is it ? but the breadth ot hand, of a board, of a flioe-fole, of a thin ftieet, of a fmall ikin ; there's Httle latitude, you fee. Well, but our profoundity may help all this: Go to further, and fee^hat it is. I (hall not Jcad you down many fteps, for, indeed tliere aienotmany ftcps to lead you down. Aw one word, conie to the centre of the he^it of man : The Grecians, to exprefs the fliallowntrs of this life, give the fame name to the heart, that they do to death ; Kcar\% the.heart, the author of life ; and Kear is delliny, the worker of death ; to {hew, that as every man hath an heart, To death hath a dart for every man. ChrilH-ans! Mortals! conlider your magnitude . in all thefe dimenlions; alas, how is it that many of you make yourfelves fo great ? W hat mean thofe titles which you take upon you ? Your Greatnels, Your

llighnefs, Your —I know not what. O

conlider the mortality of your bodies, and that will tell you thejuft fcantling of your-lelves.

2. For the multitude of our days ; He was branded with the name of a fool, that thought he had many years to live. Mofes tells us. The days of our years are threefiore years and tc/i, Pfa. xc, i o. But now,as you heard, we value our life, but at feven years, as if fix years we had to labour, and to do all we had to; but thefevenih were a fabbath to re/} -with God, Rev. xiv. 13. >Jay, yet the fcripture comes fomewhat lower, and bccaufe a plurality might caule a fecuriiy, it hcIlov;s but an unity upon

/. EA S E,

our years: thus Jacob,in this text, reckons of a great number of one year. The days of the year of my life are an hundred and thirty year, Gen. xlvii. 9. nay, Auftin comes (horter, and compares our life to a quarter of a year, like Jehoahafti reign which laded about three months time, 2 Kings xxiii. 31. nay, the fcripturedcfctnds from months to days, Few and evil are jny days, (aith Jucob, implying that this life is but a few days, or but one day, as fbme would have it, which is the meaning of Chrift's prayer, Give us this day our daily bread, Matth. vi. 11. And yet that we may not think our death a great way oif; the fcripture tells us, it is not a day to come ; no, Boafl not of to-niorroxu, for thou kno-weft not -what a day may hrin-y forth,'Prov. xxvii. i. Thy day is this pre-fent day, and therefore faith the apollle, To day if ye will hear his voice, Heb, iii. 7. nay, to (peak farther, this day, (aith Job, is palt already, IVe are but of yejler-day, Job viii. 9. nay, as if a day were" too long for the life ofman,Mofesre'embfesitto the ^r^i that grows up in the morning,and is cut down in the evening, Pla xc. 6. and Gregory compares it to Jonah's gourd, that came up in a night, and perilhed ere the day was come, Jonah iv. 10. The evening and the morning make but one day, Gen. i. 5. but our day is ofttimes an evening without a morning, and ofttimes a morning without an evening. 2say, yet togo lower, as if half a day were more than our life could parallel, Mofes compares it to a watch, which is but the fourth part of a night, Pfalm xc. 4. Yea, and as if this were longer than our life doth lafl, the fcripture calls it but an hour, John v. 25. The hour is coming,andnow is, (aith Chrift ; nay, our life is but a minute, or, if we can fay lefs, a moment, 7/; ^ ntoirtent they go down to the grave, faid Job ; and, i« ^ moment f])all they die, /aith Elihu, Job xxi. 13. and xxxiv. 20. And,<z lying tongue is but for a wiwc-w/; faith Solomon, Fro. xii. 19.

9nd,

and,o«r light affiiSllonis but for a momenty faith Paul. 2 Cor. iv. 17. Lo, here the length of our little life, this is the gradati-~ on that God makes of it: At firfl, a matter offoventvyearSjbut thefe were tythed from feventy to feven, this number again was made no number, one Jingle year; a year ? nay^a months nay, a day^ nay,an hour,nay,a minute, nay, a moment ; ajpoon as we were horn, we began to draw to our end, Wifd. V. r3. There's but one- poor moment which we have to live, and when that is fpent, our life is gone : How ? but one, and a moment ? One is the leaft number that is, and a moment the fliorteit time that ever was : O what mean men to plot ,and projedl for the time to come, as if this life would never be done ? O confider of thelittlenefs of the time that thou h;iU to live ! O confider of the greatnefs of the matter that depends upon it! thy body, Jbul, heaven, and hell, all hangs on this threed ; a fliort life, a few days. Few and evil have the days of my life been.

You have learned Mofes' Arithraetick to number our days, practife a while, and you will find this ufe.

Ufe (. God Ihortens your time, you that arc unregenerate, left you defer your repentance. It is faid of the devil, tliat he is bujle, becaufe his ii?ne isjhort, Rev.xii. 11. and are you worfe than devils ? Is not your time (horter ? and yet are you more negligent? How do you give way to that old lerpent ? He delays no time to bring yovi to hell, and you negledr all times to get you heaven : What is your lire but a Jonah's gourd, fuddenly I'prung up, and by and by withered again, and gone ? what-foever ye do, your wheel whirls about a-pace : In a word, ye die daily, and you all know thus much, that you have every one of .you a poor foul to fave. I have wonderedacmen.thatdelire tune after time, one time after another ; why, if your fouls periiii, the day will come foon enough. It makes, me weep, faid one of a better Itamp,

J^ F. y4 S E,' 40J

when my hour glafs is bcfide me, and I fee every drop of fand follow other fo fpeedily. Your days are but few, and yet who knows whether this day his fun may fet ? Take heed, you unregenerate, if death comes unawares, it is the price of your fouls, how you are provided I W ho, alas! would defer to be good, that knows not how foon he may go to judgment ? The enemy keeps a daily watch, a friend prepares for your welcome, and are you fuch enemies to yourfelves, that never are prepared to welcome death\'

Ufe 2, But to fpeak to thee, whofoever thou art tliat readeft, regenerate, or unregenerate, the bell counfel thou canft learn, is to be liill in a readinefs; think every day thou rifeft to be the day of thy death, and every night thou goefl to bed, that thou art laid down in the grave: If thou fhouldeft forget, will not each objedf be a remembrancer ? Thy (heets, of thy winding-flieet; thy coverings of thy claf-ping dull ; thy fleep of thy death, with whom, I may fay truly,thou (hakeA hands every night: who can forget his grave, that lies him down in his bed ? And who then would not fo provide himJHf, as if every night he went to his grave ? Our days are but few, and the night will be ere: long that we die indeed. What are we but tenents at will in this clay-farm ? The foundation of all the building is but a fmall fubflance,. always kept cold by an interccurfe of air; the pillar is but a little breath, the ftrength, fome few bones tied togethec with dry firings, howfoever we piece and patch this poor cottage, it will at lalt fall into the Lord's hands, and we give furren-der only in this tenor, few and evil have the days of my life bi en.

You now iee the time of out leafe to the full, our life lafts but days, our days are but .few ; who. is fo fond to fettle his care on this leafe, that fo foon is expired ;. nay, with a blafi is gone out \ The man that is wedded to. this world, enjoys neither

L I F E's

ther length of days, nor a day of joy ; as ^ he. is mortal, fo is he mifemblc : You Hiall fee my text join both the hands, nothing indeed but death can loofe the bonds, the days of my life are few, the few days of my life are evil; few in number, evil in nature; neither many nor good, but few and evil.

Evil] /^Ur life is but days, our days

y^ are but few, our few days

but evil : Into what a fea of mifery have I

now run-icd fail ? Evil life, evil days ; but

few, yet evil.

There waits on our f Sin,

Life \ Puniflimcnt.

Both thefe are evil : Sin as the father plays the bankrupt*^ and punifliment, the ' fon, muft pay the debt : Firft, Luft conceives and bti?tgs forth Jin y then Jin being 'Jinijhed, brings forth death, James i. i ^. f:lere is both the work and wages ; firft, we commit, and then we fufter evil.

The evils we commit are (ins, and fee what a troop of enemies march about us ; if you expe£l the battle in array, what fay you to thofe evils original ? thefe are the inheritance which we have from our firft: parents: It is the fame infedtion thatdiftil-led from them, abides in us, and therefore the fame punifliment is due to us, that fell on them. O the flood-gate of evils that now are opened ! Adam's fin is ours by ' imputation, we are twigs of one root, lireamsof one fountain, and, by the fame rcafon, partakers of one fin. And, as no evil is alone, fo befides that imputed, we have another inherent, this is the proclive difpolition that we have to evil, becaufe of the lofs of thofe powers that we had to good. * Firft, (as Polanus exprcfl^es it) the iin of the perfon infecfted the nature, and now the fin of the nature infe<fls the perfon :' is not the mind doubtful of the ways of God ? Is not the will prone to all manner of evil ? Are not the afl't(flions difor-dered in their adtions ? But as for Good-nefs, and Holinefspand Virtue, and Grace,

LEASE.

and Temperance, andlnnocency, all thefe ornaments are lofl; Adam received them for himfelf and us, and therefore loft them from us, as from himfelf: What wonder, if we being fpoilcd, nature be left naked, a rotten root muft needs bear rotten branches ; and if the firfl man be infed^cd with fin, what follows, but a corruption of the whole nature of man ?

But thefe are but the feeds, what fay you to the ofF-fpring > Evils original beget evils a(5\ual, and fuch are they, as Auf-tin defines them, * Whatfoever ye fay or do, or think againfi the law eternal.' How many of thefe furies haunt us ! our faying, doing, thinking, all is evil that is againfl: God's command : His will is the rule that fliould meafure all our anions, our ac>ions are the frame that fhould be meafurcd by his will ; here then are fins material and formal, the actions of a man diverted from the will of God ; and if all thefe be evils, how many evils are they all ?

Look at our omillion of good duties, and come they not in like mores in the fun.^ How many alms have we denied ? How many blefiings have we refufed .-' How many fermons have we neglected I How many fabbath-days have we mifpent ? This was the fin of that rich man, of whom though Lazarus had no hurt, yer, becaufe he could receive no good, therefore he luas tormented in that fame, Luke xvi. You know a day will come, when a bill of negatives (hall be framed againfi the wicked, not what ye have done, but what ye have not done : / ivas hungry, and ye gave me no meat ; I was thirjiy.and ye gave me no drink ,• / ivas a J}ranger, and ye lod-ged me not', J ivas naked, and ye clothed me not ; Jick, and in pri/on, and ye vijited me not. Mat. xxv. 42. It is the not doing your duties mu(\ incur that heavy lenience. Depart from me ye curjed. Mere hormlefs men are no (it members for God's kingdom ; if you mean to avoid evil, you mull neglect no good : alas, who would

Hip

flip any occafion, that confiders the juft reward of this evil of omiffion.

But thefe are not half the count, there be evils of commifTion whereby we fight againft God, and provoke his juftice againft us: Of all the commandments which we fliould perform, there is not one precept which we have not broken ; Cod himfelf! is dilLonoured, his worfl^ip is neg!e(fled, his name is blafphemed, his days are profaned: If we go any farther, parents are difobey-ed, injury is maintained, adultery is committed, robbery is praflifed, falfe uitnefs is produced, covetoufnefs is followed : Thus is the manner ofour keeping the commandments from the firft to the Iafl:,having tranf-greffed againft all. Hide thy face from my /ins, arid put aivay all my iniquities, Pf. li. 9. We had need to pray, Hide them, for if they be not hid, how many of thefe evils will rife up in judgment againft us ?

But here is no end ; there be evils external that accompany the body, and whdt part of the body is not pofTefTed with (bme evil ? look at the fenfes, and wherein haft thou employed thine eyes,but in beholding vanity ? Wherein thine ears, but in he^rk-ning to lies ? Wherein thy tafting, touching, fmelling but ia fenfual pleafures ? And as the fenfes, fo are the members full of evil, The head is fick, the heart deceit-fuly the tongue unruly, the teeth as fiuords, the jaws as knives, the hands are full of blood, and the feet fwift to fhed hlood, I fa. i. 5. Jer. xvii. 9, James iii. 8. Prov. xxx. 14. Ifaiah i. 15. and lix. 7. Thus from the foal of the feet to the crown of the head, there is nothing vjhole, but wounds, and fwcllingSy and /ores full of corruption, Ifaiah i. 6.

And if thefe be our outward, what be thofc inward evils ? ftiiould I thruft my hand into your bofoms, O how leproiis fhould 1 pluck it out again ! that under-ftanding creaced fuil of light, is now fo blind that it perceives not the thinos of the Spirit of Godf neither can it knovj ihem.

L E A S E. 407

for they are fpiritually difcerned, i Cor. ii. 14. No doubt there is in us a remain-ing fpark of nature, and that is the light of reafon which makes us men; but if you look at this reafon, it perceives only natural and external things; it can perceive thy houfe adorned, thy land tilled, thy grounds ftocked ; but thofe fpiritual bleflings, cele-ftial promifes, eternal privileges, it cannot fee, nor fo much as think of: what are ail our thoughts but vanity, and imagination of man's heart, but only, evilP Gen. viii. 21. Neither is this all, God framing man'« foul, planted in it two faculties, the un-derftanding that informeth, and the will thai folioweth ; and as the underftanding, fo is the will; it receives from reafon (her counfellor) fenfual advice, and fends forth to the afFeftions (her courtiers) injundllons of vanity; here is a counfellor indeed, what is it but reafon without reafon ? and here is a will indeed ; what is it but a flave to fin, without any will to good ? Man is fo holden captive by theyoke of fin, that (as Calvin obferves, Inftit. book ii. chap. 4,) of his own'nature he can neither ' afpire by defire, nor travel by endeavour to any goodncfs.' I fay not, but (as Bernard) ' to will is in us all;' but to will evil is of nature, to will good is of grace : away then with our abilities, and confefs we with the apoftle, that To -will is prefent -with me, but I find no means to perform that -which is good, Rom. vii. 18.

And yet this is'not all; take a view of thole affea.ons which attend the will, and how are all evil \ It is God Dionld be the objea both ofour will and affedions; and what fay you \ do you love him, and fear him, and truft in him, and ferve \\m ? your fins fay, no: we can do nothing that good IS, but we run upon evil; fee thine anger like a ferpent, thy defire like a wolf, thy fear like an hart, thine envy like a viper, all thy paffions are become fenfual, and f-very man is a beaj} by his oivn /c^owledrc. Jer. X. 14. ^ '

• ' BleiTed:

BlcfTcd God ! what a world of evils are -within us ? * We have fmned, O Lord, above the number of ihe fands of the feas, our tranfgreflions, O Lord, are multiplied, our offences are exceeding mnny :' many fure, that contain thefe dreams, and yet how many are the rivulets that ilTue from them ? There be evils of weaknefs agsinft God the Father, whofe attribute is power; there be evils of ignorance againfl God the Son, whofe attribute is wifdom ; there be evils of malice againft the holy Ghoft, whofe attribute is love. Can we add any more I Mark but our thoughts, our delights, our confents to evil: or, if thefe be not enough, lee a fwarm indeedthat continually alfault . us, Anger, Hatred, Envy, Diftruft, Impsii-ence. Avarice, Sacrilege, Pride, Defpair,Pre-- fumption, Indevotion, Sufpicion, Contention, Derifion, Exaftion, (give me leave to breathe in the numbring of thisbed-roll)Pcr-jury, Blafphemy, Luxury,Simony, Perplexity, Incon(tancy,Hypocrify,Apoilacy; here is a number numberlefs, ' grofs fms, little ilns, known fins, hid fins:' Plldm xix. 12. ll'ho can undtrjland his error's ? 0 Lord, cle<infe me from my Jecret faults. The days of life are few, but the evils God knows how many ; he that would number them, may tell a ihoufand, and yet not tell one of a thoufand : can the proudeft Pharifee juftifie himfelf? Remember the fwarms that lurk in thy venomcd confci-ence, number thy wanton words, thy carnal thoughts, thy unchriftian geHures, thy outragious fins, and come they not in by troops and herds, thicker than the frogs in Egypt ? \\ ell may we Hand amazed at their number, and, as convifled priloners, cry for that pfalm of mercy, Lord, have mercy on us molt evil wretched linners.

Thus you lee, beloved, how evil be our days, fith every day we do evil: then to -wander no further, now we have found fuch a world of them, will you fee them in n map ? Here are evils original, evils adual,

LEASE.

evils of omidion, evils of commiffion, evils of the body, evils of the foul; well may we pray, Deliver us from evil: what, fo many evils of fin ? now the Lord deliver us. life I. Rem.emher yourlelves, and who will notfing David's burden, Mine iniquities have gone over tnine head, and as a weighty burden, they are too heavy for we to bear P Pfal. xxxiv. 4. There is in fin, faith Aufiin, both weight and number, and is any one fo dull or dead, that he is ien-fibie of neither ? Go ye to the balance, and what a mafslies upon you ? enough, zx)d enough again to fink you down to hell: go ye to the count, and what a fwann comes upon you ? a million, and a million of millions to keep you out of heaven ; when all your fins mufl: be called to account before that Judge of the world, what account ihall be given of this account that is endlels ? See them like the fiars, only thefe fet and rife, but your fins rife, and never fet; fee them like your hairs, only thefe ilied and loofe, but your fins grow e-ver more and more ; fee them like the lands, only thefe are covered with the floods and waters, but your fins lie fiill open, and are ever before you : think on thefe ftars, thefe hairs, thefe infinite innumerable fands of fins, and when all is done, let your tears be the flood to hide them over. Ir wjs David's faying, Every night wafh I my bed, and -water my couch with my tents, Pf. vi. 6. If your days be evil, let not your ni^ht fiip without repentance; go not to bed, but beat your breaif, w ith the publican ; ly you not down, but withal lift np your voice, Lord, be merciful to me a [inner: how (weet a reft doth that night bring, whofe fleep is prevented with the confideration of our fins? Though we are begirt with a thoufand devils, thiswouldbe as the watch of our fouls, and the lafe-guard of our perfons.

But I mufi fpeak w'th a difference : I ftand over fbine of you, v,ho are fo far

from

from * iDaJhing mo ay your Jin s -with tears, that I fear you never took much notice of the multitude of your fins: fhould I tell you that you brought fin enough with you to damn you, when you firfl: came into this world ; fliould I tell you, that you have every one committed thoufands, and thoufands of thoufands of actual fins, and yet any one of thofe thoufands is e-nough to fend you packing to hell: you would think thefe ftrange points; but if .God be true, there is no fin of man, either original or a£lual, either of omiffion or commifTion, either of the body, or of the foul, which without repentance will not produce eternal death ; and therefore in God's fear take notice of your fins, fet before you the commandments of God, and thereto comparing your life, you may find out fuch a catalogue of your fins that will throughly convince you of your damnable eftate.

You may alk. To what end ftiould we be fo careful to find out our fins ?

I anfwer to a very good end, both in refpedl of the Unregencrate, and Regenerate.

I. In refpeft of the unregenerate: this is the firft ftep of repentance, this is one of thofe places that will lead you towards heaven. You may be fure without repentance, no heaven, without confefllon no repentance, and without finding out fin, there can be no confefTion. It were good therefore, and a fingular means to bring you outof corruption intoChriftianity,and out of the ftate of nature into the kingdom of grace, that you would every one of you have a catalogue of your fins. If you will not, I can tell you who will; there is an adverfary called Satan (the ad-vcrfary of mankind) that ftands at your

409

back, and, I may fay figuratively, with a fcroU in his hands, wherein he writes down your fins; not a day paffeih on, but he can eafily tell how many fins you have committed all day. * Lord, that men would think on it! are you about any fin ? at that very time Satan is regifirating the a^, ani time, and place, and every circumfiance; now wo, wo to man, that lets Satan do his work for him i would you do this yourfelf, would you but ftudy for a catalogue of your own fins, that fo you might confefs them to God, and repent you there-of,this would be a dafti in the devil's book, fo that he could not have whereof to ao cufe you; but if flill you go on fecurely in fin, and never go about to call your fins to remembrance, a day will come, wo worth the day, when that roaring lion (ball fet all your fins and tranfgreffionsin order before you; then fliall you read, perforce your fins original and aftual, of omiffion and com-miffion, of your bodies and fouls. And I muft tell you, herein is a great policy of Satan, he lets you alone in your fecurity a while, if you will not trouble him, he will not trouble you ; if you will not tell your own fir^s, neither will he tell you of them ; but he will change his note, at furthefl:,when your few evil days finifh; it is the very cafe, as many creditors deal with their debtors, while they have any doings, as they fay, and are in trading, they will let them alone, in policy they will fay nothing; but if once down the wind, in ficknefs, poverty, difgrace, or the like, then comes ferjeant after ferjeant, arreft upon arreft, acHon upon aftion : jufl: thus is Satan's dealing with the unregenerate man ; if yt)u will but fin, and never call yourfelves to a reckoning, in policy he will fay nothing, but when the fcore is full, and death comes

* When I fpeak thus of tears or repentance, I argue not a caufality or merit; only I infer a ncc.fljry pref nee of repentance in thofe that obtain pardon of fin. All that 1 pofitively affirm, is this, that repentance is the means or way which God hath appointed antecedently to pardon, A£ls iii. 19. Jer. iv. 14.

G g g to

to arrefl: you, then will he bring out his black book of all your fins comnniited all your days. * O I tremble to fpeak of it ! then fhall your fins fall as foul on your fouls, as ravens on the fallen fheep, and keep you down for ever in the dungeon of defpair.*'

2. In refpe^l of the regenerate; that you have ready by you, or by heart, a catalogue of your fins, is necelfary in many refpe(fls.

1. To humble you : for no fooner fliall the poor foul look on all the fins he hath committed, both before and after his regeneration, but confefling them in prayer, it will pull down jjys heart, and make the

' wound of his remorfe to bleed afreili, as before; and therefore this catalogue is - mofi nccefi'ary in days of humiliation.

2. It is necelfary to prepare you for the receiving of the facrament ; for indeed I would have none to prefume to tafle on that Juppcr, but firft to view over all his fins, and to confcfs them in prayer to his heavenly father: there be many that in con-j'effion look on their fins, as they do on the fiars in a dark cloudy night, they can lee none but tl>e great ones, of the firfi or fccond magnitude, it may be here one and there one ; but if they were truly enlightened, and informed aright, they might rather behold their fins, as thofe innumerable fiars that appear in a fair frofiy winter's night; they are many and many; and therefore take a little pains in compoJing your catalogue, that fo you may confels all (at leafl: for the kinds) before you pre-fumc to come near the table of the Lord.

^. It is necelfary in times of defcrtion, or vifitation : yea, if the Lord fliall pkafe to cxercife you with any crofs, or dilgrace, or difcountenance, lofs of goods, dileafe of body, terror of foul, or the like ; you may be fure, as no mifery comes but for fin, fo then the enumeration of your fms from a ble«ding broken heart, is the prime and firfi means to caufe that fun of mercy

LEAS E.

to break through the clouds, and to beget a clear day; alas! our days are evily and fure we have as good reafon as ever Jacob had to confefs it : for my part, tho' I keep my catalogue to myfelf, yet in the general I cnnnot but confefs to you all, Kly days have been evil, evil, evil: few and evil.

And now we have done with the work. It refis that you fliould know your ages; there be days of fin, and then days of for-row ; as you have fpent your days, fo mufi you have your rewards; firfi we trcipafs, and then we pay for it; firfi we fin, and then we futfer evil.

2.The evils that we fuffcr may be ranged in this order; firfi evils original fill up the fcene, and what a multitude of evils do enter with them? No Iboner had Adam (in-ned, but a world of mileries fell on man, fo that as the infection, in like manner the punilhment difiils from him. By one man (faith the apofile) entered Jin into the world, Rom. v. i2. \\ hat ? fin alone .'- no but death by fin, and fo death ivent over all men. Infants themfelves bring their damnation with them from their wombs; or if that be omitted, how many are the mileries of this life, as the forerunners of that judgment ? Look at the raind, and what think ye of our ignorance, not only that of wilful difpofition, but as the Ichools difiin-guiih, of pure negation ; if it be not a im, what is it but a puniihment tor fin ? that our underfianding ihould be obfcured and darkened, our knowledge in things natural wounded, in fupernatural utterly cx-tinguiflied. * O the miferable ill'ue of that monfler fin ! but as evils come by heaps, fo of the fame parent here is another brood, ignorance and forgetfulnefs; and Is not this a mifery, after all our lime and fiudy to get a little knowledge, quickly to-forget that we are lo long a learning i Man in his whole fiate, before the fall, could not forget things taught him ; but now, as the hour-glafs, we receive iu at the one ear

and

and it goes out at the other; or rather, forms of his own deflriKflion

411

like the fieve, we always keep the bran, but let the ilower go, fo apt are we to retain the bad, but we very eafily forget the good. And is this all ? nay yet more evils; fee but our ajftc6\ions, and to what a number of infinite forrov/s, griefs, anguilhes, fufpicions, fears, malices, jealoulies, is the foul of man fubjeift ? So prone are we to thefe miferable paflions, that upon any oc-calion we fall into them ; or for want of caufe from any other, we begin to be paf-fionate with ourfelves ; why liall: thou, O Lord, fet me again ft thee I I am become irkfome and burdenfome even unto mine own feif. Job vii. 20.

* Alas, poor man, how art thou befet with a world of raiferies ? and yet, as if all thefe fummed vip together, could not make enough ; look at the body, and how

The books of the phyficians tell us of many difeafes, and yet many are the dif-eafes which their books cannot tell of; we fee in our own days, molt labour of new ficknelTes, luiknown to our fathers; or if any of us be free from any of thefe, yet every ones body nourhheth the caufes, and may be a receptacle of a thoufand difeafes. How evil is fin, that incms fo many evils of punhhment.

But as if all were too little (becaufe our fins are fo many) if you will number any more, here is yet another reckoning, * E-vils original, and evils adventitious, evil* of neceffity, and evils of chance.' ' "What fhall we fay of thofe innumerable accidents that befal a man :' (fo innumerable, as Auftin obferves, that the books of phyficians cannot contain them all:) as heat, and

many are its fufferings ?' hi the fweat of cold, and thunder, and rain, and florms,

thy face Jhalt thou eat thy bread, faid God, Gen. iii. 19. The fpider fpins and weaves, and waftes her very bowels to make her net ; and when all is done, to what pur-pofe ferves it, but to catch a file .^ If this be vain work, how vain is man in his fond imitation ? The birds and beafts can feed themfelves, without any pains, only man toils night and day, on fea and land, with bod}'' and mind ; yet all is to no purpofe, but to catch a flie, to protra6l a life, or to procure fome vanity. And yet, as if mifery had no mean,befides onr induftry, how is this body fluffed with many an infirmity ? All the ftrength of man is but a reed, at beft (liaken, perhaps broken, how-foever weakened by every wind that blows upon it. The phyficians diflincftion of temper amentum ad pondus, et jujiitiam, gives us thus much to learn. That no con-iVitution is ever fo happy, to have a juil: temper according to its weight : fome are too hot, others too cold, all have fome

and earthquakes, and poifons, and trea-fons and robberies, and wars, and tumults, and what not ? Go v\ hither you will, and every'place is full of fome of thefe evils; if you go on fea, every wave threatens you, every wind fears you, every rock and fand is enough to drown you : if you go on land, every fiep dangers you, every wild beaflfcares you, every ftone or tree is enough to kill you : if you go no whither, you cannot be without danger; Eli was fitting, and what m.ore fecure ? Yet at the news of God's ark that // was taken by the Philiftines, he falls down back •wardsJ and his neck was broken^ i Sam. iv. 17. Korah was flanding, what more fure ? yet aflbon as Mofes had made an end of fpeaking, The earth opened her mouth and fw a I lowed him and his family, and all the wen that were with him, TS'um. xvi. 32. Indeed Abfalom was riding, and what way more ready to efcape the enemy? yet, As the mttle carried hityj under a great

defeifts, and fo are difpofed to all kind of cak, his head caught hold of the oak, and

infirmities : man cannot carry himltlf, but he was taken up between the heaven and

he muft needs carry about with him many the earth, and the mule that was under hivi

'^ ^ £ g 2 went

L 1 F Es

mient axuay, 2 Sam. xvlii. 9. Whatfoever we do, or whitherfoever we go, fo long as we do evil, thofe evlh will meet us. Go into the fhip, there is but a board betwixt thee and the waters; walk on the ground, there is but a flioe-fole betwixt thee and thy grave; take a turn in the ftrccts, and fo many perils hang over thee, as there are tiles on the houfes; travel in the country, and fo many enemies are about thee, as thou meeteft beads in the fields; if all thefe places be fo dangerous, then retire to thy houfe, and yet that is fubje(ft to fire, or water, or if it efcape both, it may fall on thy head : whitherfoever we turn ns, all things about us feem to threaten our death. Our ^ys are evil indeed, and who is it that is cMcnipted from every of . thefe evils ? Sinners are correded, good men are chaflened, there is none efcapes free.

To fee a little the ftate of God's own friends and children: was not Abel murdered by his brother ? Noah mocked by his fon ? Job fcofted by his wife ? Eli flain for his fons ? will you all at once ? take one for all, and fee Jacob our patriarch, a notable example of extreme infelicity : he is threatened by his brother, baniHied from his father, abufed by his uncle, defrauded of bis wife; was not here mifery enough to break one's heart ? But after this, for another wife's fake, fee him enter into a new fervice: In the day he is con-Jwned -with heat, in the night with frojl, Genefis xxxi. 40. an hard fervice fure ! nay after this that he got his Rachel, fee then a divifion betwixt her and Leah, two fiftersbrawling for one huiband, yet neither content, after both enjoyed him. BlefTed faint! how wafl: thou haunted with afflictions ? yet after this, he agrees his wives, and they all run from their father : and now fee a frefh purfuit: behind him Laban follows with an hue and cry ; before him Efau meets him with 400 me^ji: to go forward id tolerable; to go

LEASE.

backwards unavailable ; which way then ? It was an angel of God, nay the God of angels that now mufl comfort him.

And yet again after liis firft entry into his own country, his wife Rachel dies, his dauglitcr Dinah is raviflied, his fon Reuben lies with his concubine ; and if the defiling of a wife be fo great a grief to the huiband, what forrow and fliame, when the wicked-nefs is committed by a man's own fon ? what can we more ? If yet his heart be unbroken, here's another grief great enough to match all the reft ; his fon, his Jofeph, they report, is loft ; and what news hears he of him, but that he is torn with wild beafts ? And now fee a man of miferies indeed ! He rents his deaths, he puts fack-cloth about his loins, hevjillnot be tomfort-ed; hut fure Iy,(^a\i\n he, I ivill godoiun into the grave unto my fon mourning, Genefis xxxvii. 34, 35. Alas poor Jacob ! what can they fay to comfort him \ To comfort, faid I ? Nay, yet hear the tidings of a new mifery ; a famine is begun, and a-nother of his fons is kept in prifon : what a grief is here? Another in prifon, and nothing to redeem him but only Benjamin; here is the lofs of fon after fon, Jofeph is not, and Simeon is not, and now ye will take Benjamin, all thefe things are againjl me, Gen. xlii. 36. \A''e need no more, if Jacob thus number, how many are the mi-feries he did daily fulfer ? Would you have thefum ? Hehimfclf, the beft witnefs of himfelf, affirms it to Pharaoh, evil, evil. Ttiv and evil have the days of the years of my life been.

So miferable is our life, that no man can take his breath before Ibme evil or other do feize on his perfon : if you would that we knit up all in one bundle; there be evils original, evils adventitious, evils of the mind, evils of the body, evils thai arc common,evils of the chofen ; we had need pray again, deliver us from evil. What fo many evils of fulicritig^ I Now the Lord deliver us.

Vfi

Ufe I. What Is fweet in this life, which fo many miferies will not imbitter? if this be a vale of rears, where is the place to pleafure ? If tliis life be aneftofcares,how canft thou fettle fo great a vanity as fin in a field of fuchmifery as the world ? 0 ye pons of merit how long •will ye blafpheme mine honoury and have fitch pleajtire in vanity, and feek after leafing ? Pfalm iv. 2. Were men not mad in their ways, or utterly befotted in their imaginations, well might thefe miferies of our life breed their neglefl of the world. Can we chufe but wonder to fee how bufily thou heaped up riches, yet knowefl: not who ftiall eat the grapes of thy planted vineyard ? God gave thee a countenance erefted towards heaven, and mult it ever be grovelling and poring on the earth ? God gave thee a foul to live with his blefiled angels, and wilt thou make it a companion fitter for no other than brute beads? There is an evil Jicknefs, faith Solomon, that I have feen undertime fun; and what is that ? but riches refvrv-ed to the owners for their evil, Eccl. v. i 2. See here the jufl judgment of a righteous God, to this end is thy riches, thou wouldft live at eafe, and outlalt many years, therefore thy life is butmilerable, and thy death mufl: be fudden : thy days are hut feiu, and thy few days evil.

U/e 2. But to comfort all you that live in the fear of God, it may be )''our days are evil, and what then ? this is to make trial of your love to God, and a trial it is of God's love to you.

I. It makes a trial of your love to God : certamly if you have but a fpark of this love, yovu- days cannot be fo evil, bur in the midft of thofe evils you fhall find fome inward confolations that will fweeten ail. It is memorable, how Jacob for Rachel ferves Laban feven years, but yet, faich the text, they feemed to him hut a feiu days, for the love he had to her. Nay after Laban had deceived him in giving him blear-eyed Leah inftead of beautiful Rachel, Ja-

4M

cob then ferves him another feven years prentifhip : love makes the heart chcarful in the word of fuiferings : though Jacob was con fumed with drought in the day, and frofi in the night, Gen. xxxi- 40. which many and many a time made his reft and fleep to depart from his eyes; yet his love of fair Rachel fweetens all his labours. Why thus, thus will it be with you that wait on the Lord your God. What tho* miferies come upon you as thick as hail-ftorms in a fharp winter-day ? you may remember you have a better mafier thaa Laban, a better fervice than Jacob's, a fairer prize than Rachel: who is your mafter, but fuch an one as will furely keep his covenant, even the Lord your God ? What is your fervice, but fuch an one as is mod glorious and honourable, even a light burden, a perfefV freedom ? What is your prize, but fuch a one as furpsfTeth all prizes whatfoever, even the beauty of heaven, the beautiful vifion of our bleifed God ? If then you but love God as Jacob did Rachel, what matters it how evil your few days be ? nay, be they never fo evil, and were your days never fo many, yet an hundred, a thoufand years fpent in God's fervice, they would feem but a few days for the love ye bear to him. * O Lord, work in us this love, and then command what thou wilt, perfecution, affliftion, the crofs, or death ; no fervice fohard but we fliall readily obey thee.'

2. As your evils of fufferings try your love to God, fo they are a trial, or token of God's love to you. Our light afflicli' on which is but for a moment, cauf.th unto us a far more excellent and an eternal weight of glory, 2 Cor. iv. 17. And if this be the end, who would not endure the means ? O divine mercy ! therefore the dugs of this life tade bitter, that thereby God may wean us from the love of this world to attain a better : certainly God is good unto us in tempering thefe 'io fitly ;. bitternefs attends thb life, that thou

mayed

maycfl: figh continually for the true ll-fe. Wouldft thou not run thro' dangers for a kingdom ? wouldfl: thou not fetch a crown for fear of a thorn ? Nay, who would not go to heaven, although it were with Elijah in a whirlwind ? / count, faith Paul, that the ciffliLlious of this life are not ivorthy of the glory luhich Jhall be pjewed unto us, Rom. viii. i8. Come then ye that thirfl for long life, believe in God,and you niall have life eternal. All is well that ends well: though a while we fink in miferies, yet at laft the joys of heaven will refrefli us; then fliall we live in love, rejoice in hymns, fmg forth in praifcs the wonderful works of our Creator and Redeemer : this is that life of^hcaven, and when our

' lifecndshere. Lord grant us life everlaHing. Thus far have you fccn the ftate of our

- life: this leafe breeds forrow, but the rc-verfion is our joy; no fooner fliall this life expire, but God will give us the purchafe of his Son, that inheritance of heaven ; comfort then thy foul that wades through this fea of rniferics, and the Lord fo aflift lis in all our troubles, that he lead us not into temptation, but deliver us from evil. Amen.

Have been.

OUR life is but days, our days are but few, our few days but evil, and now when all is done, we lind all is out of date. Few and evil have the days of my life been.

This laft word Is the leafe's expiration ; and why have been P'\ If you will needs know the rcafon.

The time that is part is belt known to Jr^cob.

And the life of Jacob is but as the time that is part.

I. The time that is pafl is befl known to Jacob : old men can tell old llories, and fomething it delights them to remember the ftorms gone over them. W^e all know how many years we have lived. How great raiferies we have fuffered.

LEASE.

Jncob tells you, as yon may tell each other, our years have been few, our few yeras have been evil. To make this good, Have they not been few ? Let me alk fome old man, whofe hairs are dipt in fnow, whofe golden eiver is broken, whoje Jilver cord is lengthened, Y.cc\. xii. 6. How many be thy years ? It may be thou wilt anfwer, as Mofts gives the number, a matter of threefcore years and ten P or fourfcore years, Pfalm xc lo. I cannot fay but it is a long time to come ; but alas, what are thcfe fourfcore years now they are gone .' Tell me you that have feen the many changes both of moon and fun, are they not fwifdy run a\\'ay ? You may remember your manhood, childhood ; and I pray what think ye ? was it not yefterday ? is it not a while fince ? who will not wonder to fee how quickly it is gone, and yet how long it was a coming ? The time to come fcems tedious, efpecially to a man in hope of blifs, the time now pafl: is a very nothing, efpecially to a man in fear of danger: go down tothofe cafl-away fouls that now fuf-fer in hell flames; and what fay they of their life, but Ajfoon as ive were born, ive began to dravj to our end, Wif. v. 13. Go down to thofe putrified bodies, and find a-mongfl: them the dufts of Adam, Scth, E-nofli, Kenan, Mahalalecl,Jered, Enoch, Me-tlmfalem, every one of whom lived near to the uTimber of a thoufand years, are they not dead ? and what is their epitaph, but. They lived and died P Gen. v. Tofum up all in one, and to make this one ferve for all, Jacob is an hundred and thirty years oldy for fo you fee it regiftred in God's book, Gen. xlvii. 9. Yet now being demanded to tell his age, he anfwers but days, and his days are but few ; how fliould they be many that now arc gone already ? thefe few days, they have been.

2. And as time part tells our days, fo it counts all ourmilcries; who cannot remember the miferies h& doth fuffer ? The poor, the Tick, the baniflied, the imprifon-

cd, the traveller, the foldler, every one can write a chronicle of his life, and make up large volumes of their feveral changes. AVhat is the hiftory of- the Bible but an holy brief chronicle of the faints grievous fulTerings ? fee the miferies of the patriarchs defcrlbed in the books of Mofes : fee the wars of the Ifraelltes fet down in the books of Joiliua : fee the affliflions of David in the books of Samuel: Ezra, Nehe-miah, Efther, Job, every one hath a book of their feveral calamities: and if all our miferies were but thus abbreviated, Ifup' pope that the ivorld would not contain the books that fhould be written. There is no man fo cunning to know his future condition ; but for thofe things which hcue been, every one can read them. Look then, beloved, at the time now pafl:, and will you not fay with Jacob, Tour days have been evilF Evil for your fins, ande-vii for your fuiferings: if you live more days, what do you but increafe more evils ?* The juft man fins feven times a day, and every one of us perhaps feventy times feven times : do we thus multiply fins ? and think we to fubtra6t our forrows ? Think but of thofe ftorms that already have gone over our heads, famines, fores, fickneircs, plagues; have we not feen many feafons unfeafonable, becaufe we could find no fca-fon to repentance ? Our fprings have been graves rather than cradles^ our fummeis have not Ihot up, but withered our gr.ds; our autumns have took away the flocks of our fheep, and for our latcft harvefl, the heavens themlelves have not ceafed weeping for us, that never yet found time to weep for ourlelves. And as this procured the famine, fo famine ufliered the pcfti-lence. O the miferies miferable that at this time fell upon us! Were not our ho'ifis infetted ? our towns depopulated ? our gardens made.our graves? and many a grave a bed to lodge in it a whole family ? Alas, what an hideous noife was heard a-bout us? in every church bells toiling, in

L EA S E, 415

every hamlet fome dying, in every flreet men watching, in every place, every where, wailing and weeping, or groaning and dying. Thefe are the evils that have been, and how fhould we forget them that have once feen them with our eyes! Call to mind time pafl-, was the rule of Bernard ; and what better rule have we to fquare our lives, than the remembrance of thofe evils which our lives have fuffered ? Look back then with Jacob, and we have good reafon to redeem the time pafl, becaufe our days have been evil,

2. But there is yet another reafon why thefe few evil days have been. As the time pafl: is beft known to Jacob, fo the life of Jacob is but as the time pafl. Co to novj^ faith James, ch. iv. 13. ye that fay to day or to morrow we will go into fuch a city, and continue there a year, and buy and fell, and get gain, and yet ye cannot tell what Jhall be to morrow. It is a meer prefump-tion to boafl of the time to come: can any man fay he will live till to morrow ? Look back ye that trull to this flaff of Egypt, there is no man can allure you of this day;, Man knoweth not his time, faith the preacher, Ec. ix. 12. As near as it is to night, it may be before evening fome one of us may be dead, and cold, and titter to lodge in our graves under earth, than in our beds above it; nay afFure yourfelves, our life is of no long continuance : what fpcak we of to morrow, or this day ? we are not fure of (that leafl of time's divifion) a very hour: Watch therefore, faith our Saviour ; and w ill you knov/ the reafon : for ye know neither the day, nor the hour when the Son of man will come, Mat. xxv. i 3. The man with ten or twenty difhesiet before him on his fable, when he hath ull intelligence that in one cf thenj is poivon, will he not refufe all, left in eating of any he run upon the hazard of his lite ?' What is our life but a few hours ? and in one of them deiih mufl needs come ; watch then, for the hour is at hand, and wc know not

how^

how foon it will feize upon us. This hour the breath thou drawelt may be thy infc(fti-on, this hour'the bread thou eatefl: may be thy poifon, this hour the cup thou taftcft may be that cup that muji not pafs from thee. But what fpeak we of this hour, feeing it is come, and gone? The ("weetcft ditty that Mofes fung, were his briefs and femibriefs of life, and what is it but a watch ? Pf. xc. 4. What is it but a fleep ? Pfalrn xc. 5. We watch when it is dark, we fleep when it is night: if then our life be no more but a night-work, what is truer than this wonder, our life is done, our days they have been ?

You may think we go far to prove fo ftrange a parado-*^ yet Job goes further ; what are we but ofye/ierday, for our days upon earth are but a Jhadoiv ? Job viii. 9. See here the chronology of man's frailty, we have a time to live, and when is it think you ? Not to morrow, nor to day, nor this hour, nor laft night, it is as long fince as yefterday itfelf. Are not we flrangely deceived ? What mean our plots and projects for the time to come ? why, our life

* is done, and we are now but dead men. To fpeak properly, in the midfl of life we

• be in death, our whole life being truly (if not paft, yet) as the time paft that is gone and vani(lied. The fimilitude or refem-blance will run in thefe refpe(fts.

The time pa ft, cannot be recalled, but fuddenly is vaniflied. And fo is our life : can we recall that which is fled away ? the life that we led yefterday, you fee it is gone; the life that we led laft night, it is paft and done; the life that we led this morning, it is row a going, nay,it is gone alfoon as we have fpoken. iNicodemus' faying, according to the flcfti, was true, Hovj can a wan be born ivho is old ? can he enter into his mother's ruombagain,andbe born? John iii. 4. How Ihould a man recall what is paft ? can he receive again the foul once given, and begin to live ? Man never fo great in power, and fpreading hiipfelf like a green bay-tree ;

LEASE.

a tree moft durable, a bay-treemoft flou-rilhing ; a green bay-tree that is moft in prime, if any thing will ftand at a ftay, what is more likely ? yet he pajjed a-^ay, (faith the Pfalmift) and lo he was gone s I fought him, but he could not be found, Pf. xxxvii. 35, 36. We cannot ftay time pre-fent; how ftiould we recall time paft ? See here the man on whom the eyes of the world are fixt with admiratipn, yet for all this he pafleth without flay, he is gone without recall, / fought him ; but to find him is without all recovery. Time was that Adam lived in paradife, Noah built an ark, David flew Goliah, Alexander o-vercame the world ; where be thefe men that are the wonder of us living ? we all know they are long fince dead, and the times they faw ftiall never come again. How fond was that fi(ftion of Plato, that after the revolution ofhis tedious year, then he muft live again, and teach his fcholars in the fame chair he fate in ? Our faith is above reafon, for, The heavens Jhall pafs away, the elements fhall melt vjith keat, and the earth with the works therein fmll be burnt up,'1 Pet. iii. 10. AA'here then is the life of Plato, when all thefe things fliall turn to nothing ? We may now for his learning praifc him where he is not, and he may then for his error be convinced and judged where he is. Is there any man with Ikill or power can call back but yefterday ? once, onl}', we read of fuch a miracle, but it was only by the hand of God Almighty. Hezekiah was fick, 2 Kings XX. and to confirm the news that he muft recover, he requires a fign, l^'hatfmll be the /ign that the Lord will heal mey and that I f)all go up into the houfe of the Lord the third day ? This was no temptation, for you fee how the prophet gives him fatisfa(^\ion. This Jign Jhalt. thou have cf the Lord ; wilt thou that the Jha-dow go forward ten degrees, or go back ten degrees F llez.ekialvthinks of death, and the prophet reftores his life; not only a

time

time of fifteen yecrs to come, but of ten degrees now gone, and thus it was obferv-ed in tiie dial of Ahaz. Tiiis was a miracle that but once happened fince the beginning of the world. He then that fleeps away his time in expcOation of Heze-kiah's fun, may fleep till his death, and then not recall one minute of his life ; as the time, fo oar life; if once part:, it is irrevocable, irrecoverable,

2. And as it cannot be recalled again, fo

fuddenly it is vanilhed. * Nothing makes

life long, but our hope to live long : take

away thofe thoughts of the time to come,

and there is nothing fwifter than the life

that is gone.' Suppofe then thou hadfl:

lived fo long, as from Adam to this time ;

as Auftin faith, ' Certainly thou wouldft

think thy life but iliopt:' and if that were

ftiort, which we think fo long; how long

is our life, which, in comparifon of that, is fo

extremely fhort ? The time once pafi, we

think it fuddenly pad, and To is life gon«

in a moment, in the tv^inkling of an eye,

fo foon indeed, before it can be faid, T/jts

it is. In every one of us death hath ten

thoufand times as much as life, the life

that is gone is death's, and the life yet

to come is death's, our ftow is but an in-,

ftant; yet this is all that belongs to life,

and all the life which any of us all is at

once poITefTed of: here is a life indeed, that

fo foon is vanifhed, before it can be num-

bred or mcafured ; it is no time but f7ovj,

yet ftays not till the fyllable »oiu may be

4^7

written or fpoken : what can I fay ? the life that I had when I began to fpeak this word, it is now gone (ince I began to fpeak this word. May we call this life that is ever pofling towards death > Do we what wc can, and could we do yet more, all we do, and all we could do, were to no purpofe to prolong our life : fee how we ftore this ruinous houfc of our body with food, with raiment, with exercife, with lleep, yet nothing can preferve it from returning to ifs earth : we go, and we go fuddenly, witnefs thefe two Cefars, who put off themfclves whilft they put on their ihoes; Fabius (Hied Maximus for his exploits, and Cluidta-tor for his delaying, yet could not delay death, till notice might be taken he was fick ; but how many examples in this kind have we daily amongft us? You know how fome lately have gone fafe to bed, and yet in the morning were found dead and cold : others, in health and mirth laid down by their wives, and yet, ere midnight found breathlefs by their fides. What need we further inftances ? You fee how we go, before we know where we are; the life that we had, what is it but a nothing? the life that we have, what is it but a moment ? and all we

can have, what is it but a fleeting wind,begun and done in a trice of time, before we can i-magine it. In a word, our fun now lets our day is done; afk Jacob, the clock-keeper of our time, the text tells the hour, and now flruck, you hear the found ? our days are gone, Fein and evil they have been.

CONCLUSION.

Ouafioned by the Death of Charles Bridgeman, luho decea/ed about the age of Twelve, in the Tear of onr Lord, 1632.

He -was a mo/i pious fin of a mojl pious mother, both now -with God.

HERE I thought to have finimcd my I fpeak of him, what can I fay of his flate text and fermon ; but here is a fad his perfon, his birth, his life, of all he had! acciuen t to confirm my faying, and whilll and of all he was, but that they have been i

II h h Sweet

Sweet rofe, cropt in its blofTom ; no fooner budded, but blaftcd ; how fliall we remember his days, to forget our forrows ? Ko (boner hath he learnt to fpeak, but (contrary to our cullom) he betook hun to his prayers ; fo foon had grace quelled the corruption of his nature, that being yet an infant, you might fee hispionenefs to learn ; nay, fometimcs to teach them this duty, who waited on to teach him his devotion : not long after, he was fet to fchool, where he learned by book what before he had learned by heart: the fweet care, good difpofition, lincere religion, which were in this child, all may remember which caft but their eyes upon him. ,* O God, how haft mou bereaved us of this gem ? Sure it is (as it was faid of another) .for this caufe only, that it might fliine in heaven. But this was but the beginning of bis days, now they are pafl, they have been.'

Go a little further, we left him at fchool, but how learned he Chrifiy and him cruet-fitdP I (-or. ii. 2. this was the knowledge taught him by the Spirit of God in a wonderful manner; Out of the months of babes and fuckii}j<^s hnfi thou, 0 Cod, ordained ffrengthy Pfalm viii. 2. I'o conlider again his religious words, his upright actions, his hearty devotions, his fear of God, all then concluded, as they did of John, JV^hat inan-ner of child _P:)uU this be? Luke i. 66. No queftion the grace of God was with him. If I fliould inftance in any of thcfe, his frequency in prayer, his reading of fcrip-tures, his.rcafoning with others to get knowledge to himfelf, we may wonder at God's power in this child's poor weaknefs: excufe me whiles I tell nothing but truths, and 1 hope they will tend to our own inllruc-lion. * In the morning he would not (lir out of doors, before he had poured out his prayers; at noon he would not eat any meat, before he had given the Lord thanks; at night he would not ly down on his bed, befpre he had kneeled down on his knees; we n-,ay remember thofe times, when forae-

LEASE,

times that he had forgotten this duty, no fooner had he been in bed, but up he would get again, and fo kneeling down on his bare knees, covered with no garment but his linens, he would aik God forgivenefs for that fin of forgttfulnefs; neither have his brothers efcaped without his rcprchen-fion ; for had they eaten any meal or meat without a grace, his check.was ufual: * Dare you do thus ? unlefs God be merciful unto us, this bit of bread might choak us.' The wife fentcnces, the religious words, which often dropt from his mouth like honey, can we remember them, and not grieve at the death of him that fpake them ? What comfort had we in thole days I AVhat for-row have we to think thofe days are done ? they are gorte, they have been.

Thus he lived : will you know how he died? I. A lingring ficknefs (tizcd upon him ; againft which to comfort him, one tells him of poflellions that mufl fall to his portion : * and what are they ? (faid he) I had rather have the kingdom of heaven, than a thoufand fuch inheritances.' Thus he minds heaven ; and God, lo minding him, prefently lent him his licknel's that fliould fummon him thither. And now how ihould I repeat his words, with the life that he fpake them dying \ iNo fooner had God flruck his body with that fatal ficknefs, but heaiksand needs would know his foul's eflate. * 1 have heard of the foul (faid he) but what is the ioul ? the mind :' He queflions, and queflioninganiwers, better, I fear, than many, too many gray-headed amongft us ; but the anfwer given, how the foul confiflcd of the will and undcrftanding, he-fays, * he is fatisfied, and now underflands better than he did before.' Another comes to him, and then he begins another queflion ; now he knows the foul, he delires yet to know furrlicr,

* How his foul may be faved ?' O blelfed foul, how wifely couldll thou queflion for tliine own foul's good ! the anfwer given,

* By faith applying Chriit's merits:' he heard

it.

it, and had it, anon telling them, "who before had taught it him. Refolved in thefe quertions, he queftions no further, but will now anfwer them that go aboitt to queftion him : one aflcs him, whether he had rather live or die ? He gives the anfwer, and not without Paul's reafon, I de-fire to die, faid he, that I might go to my Saviour. O blelFed Spirit, how didft thou infpire into this child ihy wifdom and good-neis ! this done» his pains begin again to artiift him, and this occafions another thus to queftion him, whether he would rather Aill endure thofe pains,or forfakehis Ghrifl: ? ' Alas! (faid he) I know not what to fay as a child, for thefe pains might Ibgger a ftrong man; but I will flrive to endure the beft I can.' Upon this he prefently calls to mind that martyr, Thomas Bilney, who being in prifon, the night before his burning, put his finger in the candle, to know how he would endure the fire; * O, (faid he) had I lived then, I would have run through the fire to have gone to Chrift.* Sweet refolution of a filly child ! who can hear, and not wonder ? wonder, and not delire to hear that he may wonder ftill ? Blcffed child, hadft thou lived, that we might have wondered at thy wifdom ! but his days were determined, and now is the number turned to this poor cypher, they are not, they have been. '' I cannot leave him yet, his ficknefs lafls lont^, and at leafl three days before his death, he prophelies his departure, and hov7 Itrange a prophecy ? not only that he muft die, but foretelling the very'day; * On the Lord's day (faid he) look to me.' Neither was this a word of courfe, which you may guefs by his often repetition ; every d<iy alking, till the day came indeed,' What, is Sunday come?' At laft, the look'd for ^ay came on, and no fooner had the fun beautified that morning with his light, but he falls into a trance: * What, think ye, meant this blefled foul, whileft the body itfelf ufed fuch an a6\ion ? His eyes were

4(9

Hhh 2

fixed, his face chearful, his lips fmlling, his hands and arms clafping in a bow, as if he would have received fome blefled angel that there was at hand to receive his foul; but he comes to himff If, and tells them how he faw the fwectef^ boy that ever eyes beheld, and bids them, be of good cheat, for he muft prefently go with him.' One fianding near, as now fufpe(^>ing his time of diffolution, bids him fay, * Lord, into thy hands I commend my fpirit: yes, (faid he) into thy hands, Loijd, I commit my fpirit, which is thy due; for why? thou hafl redeemed it, O Lord my God mofl true, Pfalm xxxi, 5.' Who will not believe this child now fings in heaven, that fo foon had learned this David's pfalm on earth I I cannot hold mjTelf, nor will I hold you long; but how may I omit his heavenly ejaculations ? Beloved, I befeech you pardon me whilell I fpeak bis words, and I will promife you to fpe?.k no word, but the very fame formally which were his own : ' Pray, pray, pray, nay, yet pray, and the more prayers the better all prof-pers : God is the bell phyfician ; into his hands I commend my fpirit: O Lord Je-fus, receive my foul. Now clofe mine eyes, forgive me, father, mother, brothers, fifler, all the world. Now I am well, my pain is almofl gone, my joy is at hand ; O Lord, have mercy upon me, receive my foul unto thee.' Where ami whilefl f fpeak thefe words ? Bleffed faint, now thou fingeft in heaven, God hath bid thee welcome, theangels arehugging thee, the faints rejoice with thee, this day is thecrown fct on thyhead.thisdayis thepalmof vicloryin thy hand, now art thou arrajed in the lliining robes of heaven, and all the hoft do triumoli at thy coronation. Sweet foul, how an) [ ravifhed to think upon thee ! what joy ii this ? the patriarchs falute thee, the prophets welcome thee, the apolHes^hug thee, all hands clap for joy, all harps warbie, all hearts are rnerry and glad. O thou Creator of men and angels, help us all to heaven.

that

that when our days have been, we may all our life to be quite extinguirtied ; nay, be

meet together in thy blclTcd kingdom. not deceived, this life is but death, the

' I have done: turn back by the fame days that we fpend, they are part and done,

threcd that led you through this labyrinth, few and evil they have been.' Thus ends

and you ihall have in two words the fum the text with the expir: lion of our leafe;

of this whole text. yft >s not all done : when we loie this life,

The time of our leafe, what isitbut our we have another freehold prepared in hea-

life ? "What is this life, but a number of vcn, and this is not leafed, but purchafed ;

few days ? What are fhefe days,but a woild not for life, but inheritance ; not for days,

full of evil ? But a life, but days, but few, but for ever: crofs but the words of my

but evil; can we add any more ? Yes, text, and ' many and happy (liall rheages

life is life howfoever we live, and better of thy life be in heaven, for everand ever."

you think to have a bad leafe in being, than Jmen.

D E A^ T Hs ARREST.

Luke xii. 20. T/?is night thy foul Jlmll he required of thee.

MAK's body, we fay, is clofed up with-_ in the eleiTiCnts, his blood in his body, his fpirlrs in his blood, his foul in his fpirits, and God or Satan in his foul. AVho holds the ponfeiTion we may guefs in life, but then it is moHapparentwhen we come TO death : the tree may bend caft, or wefl, •or north, or fouth ; but as it falleth fo it ileth : our aircdlions may look up or down, towards heaven or hell; but as we die we receive our doom, ond then whofe we are (ball be fully made manifefl: to all the world. There is a parable of poor Lazarus, Luke xvi. whofe life was nothing but a catalogue of mifcries, his body full of jores, his mind full of forrows ; what fpec-racle could we think more pitiful, whofe bqil dainties were but broken crumbs, and his warmeil lodging but the rich man's gates ? here is a parable of a certain rich man, who enjoys, or at leaft purpofeth, a delicious fare, he hath lands, v. 16. iVuits, V. 17■ buildings, v. iS. and if this be the inventory, what is the fum ? Sec it colle£\ed in the verfe fuccccding^ Soul, thou bafi much g-todi laid up for many years ;

noiv live at eafe, eat, drink, and take thy pafiime. Thefe two eftatcs, thus different, how ftiould they be bui of divers tenures ? No man can jlrve God andxMarmnon, Mat. vi. 24. See Lazarus dying, and tht angch carry him into Abraham's bofom. See this rich man dying, and they (that is, devils) reqviire his foul. God receives one, and his foul is in heaven ; fatan takes the other, and drags dow n his foul to hell; he is comforted that received pains, and thou art tormented that was full of eafe: this is the doom, and that he may undergo this death now gives the fummons. This night thy Joul flnill be required of thee.

The text we may chriften Death's Arreft; it is we that otlend his majefty of heaven, and his precepts are given unto death, to attach our fouls. See here a precedent, a rich man taken on a fudden, who muff inOant-ly appear before the judge of heaven : when? Tl-ds night. ^\ hat ? Thy feul. Why ? It is required. Of whom ? Of thee. Or if this will not find the offender, fee yet a more narrow learch ; every word is like fome dark clofet, therefore we will o-

pen

D E^TH's

pen the windows that you may have full light. This text is death's arrcrt, which as it muft be executed, fo it admits of no other time but this. This, what, this day, whilft the fun gives light to the world, and the light gives pleafure to the eye ? this -were fome comfort: no, but then fuddenly whilft all alleep fecurely, not this Day, but This Night. And what, this night ? Is it to attach the body of fome greatperfonage, whofe looks might affVigh-ten officers had they come by day ? no, let his body rot in dufl:, whiKt the foul muft anfwer his defaults ; it is not thy body, 't4s thy Soul. And what of his (bul ? Is this a fubjecl liable to arrefts ? neither can they beg it at his hands, or will he yield it at their fair intreaties ? No, it is neither begged nor inireated ; but by virtue of God's writ it is required. And how required ? Of his fureties bound for his appearing ? He bath many friends, and all have, or would have entred bonds; no^ he muft go without bail or main-prize, it is not required of his fureties, "but him-feif; not of others, but 0/ thee is thy Jbul this night required.

You hear the text's harmonj', of each faring we will give a touch, and firft note the time. This night. This.']"\^ O other but This ? Were it a J. ^ fourthnight, a fcven-night,any but this night, and his griefs wereleffencd ; the news is more heartlefs in that it comes more fudden. You may obferve, ' Then are the greatefl lofles when they come on us by heaps, and without fear or fufpicion of any fuch matter.' Here was a man fwiming in his fulnefs, and a fudden death robs him of all his t' cafures. To give j'ou a full view, fee his poffcifions, and how great was the lofs, becaufe of the fudden-nefs, This.night.

I. Thofe goods whereof he boailed, are now confifcate ; not a penny, not a dram, not a mite fhall be left him, fave only a token of remembrance, (I mean his wiading-

ARRESr. 421

/heet) which he carries along with him to his grave.

2. * His goods and groiinds both were took from him at his death :' he that commanded fo much of earth, muft now have no more earth to pleafure him but a grave: what a change was this? his grounds were fertile, and they brought forth plenteoufly, but a blaft of death hath ftruck both ih# fruit and the ground ; and nothing is now left him but a barren tomb.

3. His lands and houfesboth went together. You may guefs that great demeaf-nes muft have ftately halls: we read of his building, and efpeciallyof his barns ; when thefe wtre too little for his ftore, he tells us, ' He will pull them down, and he will build greater.' He never thinks of any little room in the bowels of the poor. Was his harveft fo great that his barns would not hold it? Whence came the bleffing but from God? How is it then he forgets God that beftowed this bleffing ? It is written, Lev. xix. 9, 10. When ye reap the harvcji of the laud, ye Jhall not reap every corn of your field, neither Pmlt thou gather the gleanings of the harvejl. How ? not reap it ? not gather it ? what then ? why, Thou Pmlt leave them for the poor^ and for the fir anger : I am the Lord your God, When Ruth came to glean in the fields of Boaz, that good mailer commands his fervants. Let her gather among the

fheaves,and do not rebuke her, Ruth ii. 15. Had this worldling been fo pitiful to the poor, his barns might have ftood, himfelf might have hved, his foul have been faved> But now what a ftrange lot happens on him ? his halls, Louies, barns, buildings, all run round in a dance of death before his eyes.

4. ' His houfe and friends both left him when death came.' The parable is common : A man hath three friends, two whereof he loved moll entirely, the third he made no account of: this man being fcnt for to come before the king, he de-ikes

fires his firft friend to go with him ; but he could not, only he would give him fomething for his journey : he defired his fecond fritnd to go with him, but he would not, only he would bring him a little piece of his way: when both thcfe forfook him, he goes to the lafl:, which before he ef-teemed leaft, and this friend was the party that went with him to the king, and an-fvvered for him in all his caul'es. This is the cafe of every dying man; the king our judge fends death his ferjeant to fum-mon you to your judgment. Come to your firft friends, I mean your riches, alas they cannot go with you, but give you a flieetas necellnry for your journey: come , to your fecond friehds, I mean your acquaintance, alas! they will not go with you, but bring you to your graves, and there leave you to yourfelves: Come to your laft friends, which you now leafl: think of, I mean your confciences, and ypu (hall find that is the trueft friend that will go with you to the judge, and anfwer for you to the king, and either acquit you, or condemn you ; bring you to the gates of heaven, or deliver you to the goal of hell. Have a care of your confciences, if you mean to fpeed well at this day : how

ARREST,

piece of time, which tefore by months

and years he laviQily mifpent: they that pafs away time with mirth and paliime, Ihall one day fee to their grief what a lofs they have ; now we revell it out, dally it away, ule all means and occafions to make it fliort enough; but when this golden fliower is gone, and thofe opportunities of falvation loft by negligence, then we may wi(h, and wilh again,' Oh had we a little time, a little fpace to repent!' imagine that this worldling (whom now you muft fuppofe to ly frying in hell-flames) were difpenfed with for a little time, to live here again on earth arnongft us; would but the Lord vouchfafe him one hour of new trial, a minute-feafon of a gracious vifita-tion, Oh how highly would he prize, how eagerly would he apprehend, with what infinite watching, praying, fafling, would he improve that Ihort time, that he might repent him ! I know not how effed^ually this may work on your hearts, but I am fully perfuaded, if any damned creature had but the happinefs to hear thisfermon, you lliouid fee his very htart would bleed within him : bleed, faid 1 ? nay, break and fall afunder in his breafi like drops of water. Oh with what inflamed attention

blelfed a man had this worldling been, if would he hear and lifien r with what in

only a good confcience had accompanied him to the judge of heaven ? but now when death fummons him, there is no friend to folicite, no advocate to plead, no man to fpeak one word in his foul's behalf; it is his bad confcience keeps him company, and though all others leave him, he can dcvife no means to fliake this from him.

i;. There is a jewel irrecoverable, of which this fudden death robs him, 1 mean his time, and what a lofs was this? All his goods, grounds, barns, buildings, were they more worth than the world itfelf, yet were they not able to reffore one minute of his time : if this could be purchafed, what a rate would he give for a little re-fpite i nothing is now fo precious as a

fatir:ble giafping would he Jay hold on Chrifi ? with what fireaming tears would he water his cheeks, as If he would melt himfelf, like Niobe, into a fountain ? * Blef-fed God, how fond are foolilii men that never think of this till their time be iofl !' \Ve that are alive have only this benefit and opportunity, and if we negledl it, a day will come (we know not how foon) that we ihall be pa It it, and cannot recover it, no not one hour, if we would give a thou-fand, ten thoufand worlds for it. ^\ hat can I fay ? reficft on yourfelves, you "that have fouls to fave ; you have yet a little time, and the time prefent is that time : what then, but fo ufc it now, as when you

are

B EArHs

are gone, you need not with grief to wilh you iiere again. ,

6. Yet more lofs, and that is the lofs of lofTes, the lofs of his foul; his riches, lands, houfes, friends, time, and all were nothing to his foul. This is that paragon, peer, rofe and fpoufe of our well-beloved Chrill. ' How many a tear fhed he to fave it \ what groans, cries, prayers, tears and blood poured he before God, that he might redeem it from the jaws of Satan ! and is this loft notwithftanding all this labour ! O fsveet Jefus, what a lofs is this ! thou waft born, lived, died, and that a ftname-ful death, the death of the crofs, and all this fuffering was to fave poor fouls : yet fee a foul here loft, and the blood of God, though able, not effectual to redeem it." Whofe heart would not melt into blood, that but knew this mifery ? Suppofe you could fee but the foul of this wretched worldling, no fooner had it left the body, but immediately it was feized on by infer* nal fiends, now lies it on a bed of fire, tortured, tormented, fcourged,and fcorch-ed in thofe furious flames; there his con-fcience ftings him, his forrow grips him, his pain fo handles him, that he cries and rores, * Wo, wo, and alas for evermore.' Who now for Oiadows of fliort plcafures, w ould incur thefe forrows of eternal pains? In this world we can weep and wail for a lofs of trifles; an houle, a field, an ox took from us, enough to cruciate us : but how Iliall we bewail the lofs of a foul, which no fooner plunged into that pit of horror, but it fliall feel a punifhment without pity, mifery without mercy, forrow without fuc-cour, crying without comfort, torment without eafe, a world of mifchief without all meafure of redrefs ? Such is the Jofs of this man's filly foul; whilft he was cheering it with a home-bred folace, Soul, thou haf} much g(^ds laid up for many years ; God whifpers in his ears, and tells him o-ther news : what ? of his foul: how ? it is required ; when \ this night: a fearful

ARREST. 423

found, unlookt for me(rage,rpeedy difpatch, no more delays nor days, only this night, for then his foul muft be taken from him. You fee all his lolTes; and now to con-traft them, there is one grief more than all, that all is loft on a fudden. Loires that come by fucceffion are better born with, but all on a fudden is the worft of all; yet fuch is the mifery of man when he goes, all goes with him, and he and all pafs a-way on a fudden : ^s in the days of Noah, they ate, and drank, married, and gave in marriage, and hievj nothing till the flood came, and took them all aiuay : fo is the coming of the Son of man, Matth. xxiv„ 38. iiow many have been thus took tripping in their wickednefs! Belfliazzar in his mirth, Herod in his pride, the Philif-tines in their banqueting, the men of Zik-lag in their feafting, Job's children in their druukennefs, the Sodomites in their filthi-nefs, the fteward in his fecurity, this churl in his plenty: miferable end, when men end in their fm. * Call to mind this, O my foul, and tremble; fleep not in jfin, left the fleep of death furprize thee : the hour is certain, in nothing but uncertainties ; Certa mors, inctrta hora; for fure thou muft die, yet thou knoweft not on what day, nor in what place, nor how thou ftialtbedifpofed when death mufl be entertained. Do you not feemoft die, while they are moft bufie how to live ? he that once thouphtbut to begin to take his eafe, was fain that very night, whether he would or no, to make his end : would you have thought this ? he but now flourifh-ed like a green bay-tree, his thoughts full of mirth, his foul of eafe,' but I paflTedby, and lo he was gone. Pfalm xxxvii. 35, 39. Gone, whitiier ? his body to the grave, his foul to hell; in the midft of his jollity, God threatens deltru^^ion ; devils, execution i death, expedition, and thus like a fwan he fings his funerals. There is that faith, / have found re/?, and nozc tviit 1 eat continually of my goads, and yet he

knoiu-

knovjeth not what time (hall come upon him, and that he mufl leave thofe things to o-thcrs, and die, Eccl. xi. 19. The higher our Babel-tower of joy is raifed, the nearer it is to ruin and confufion ; Sodom, in the heat of their fins, had that Hiowcr of fire poured on their heads: Nebuchadnezzar, in the height of his pride, became luddenly a beaft, that ruled before as a king : Once for all, here was a man folac-ing, finging, warbling out pleafant fongs of eafe and paftime : but, O the mifery, in the midA of his note here is a fudden ftop ; he dreams"bf longs and larges, he hears of briefs, and femi-briefs, no longer a day, but this very night, and then fhall thy foul be taken fhom thee.

See here the many loifes of one man, * his goods, his ground, his houfes, his friends, his time, his foul, and all on a fudden, whilft the word isfpoken, this night.'

Ufe I. Oin* neighbours fire cannot but give warning of approaching fiamcs. Remember his judgment, thine alfo may be like-wife : unto me yefttrday, and unto thcc today, Eccl. xxxvii'i. 22. Whofe turn is next, God only knows who knows all. Is not madnefs in the hearts of men ivhilcs they live? Eccl. ix. 3. In the leaft fuf-picion of lofing worldly riches, all watch and break their ileep ; you fhall fee men work, and toil, and fear and care, and all 100 little to prevent a lofs; but for all thefe loffcs which arc linked together, our riches, lands, houfes, friends, time and foul, and all we have, there is few or none regards them : O that men are fo careful in trifles, and fo negligent in matters of a great importance ! It is ftoried of Archimedes, that when Syrncufe was taken, he only vas fitting fecure at home, and drawing circles with his compafs in the dufl. Thus fome we have, that when the eternal falva-lion of their louls is in qutfiion, they are handling their duft, nothing but fuits or money-matters are their daily objefts : but, iilas L what will your goods, or grounds

AR REST.

or houfes, or friends avail you, when death comes ? Where did ever that man dwell, that was comforted by any of thefe in that lafl and foreft conflift? give me a man amongft you, that fpends the fpan of his tranfitory life in grafping gold, gathering wealth, growing great, inriching his po([eriiy, without any endeavour or care to treafure up grace againft that fatal hour; and 1 dare certainly tell him, whenfoever he comes to his death's-bed, he fhall find nothing but an horrible confufion, cxtrem-eft horror and heavinefs of heart; nay, his foul fiiall prefently down into the kingdom of darknefs, and there ly and fry in evcrlafting fires. Xor Ipeak I only to the covetous, though my text feems more dire(fHy to point at them, but whofoever thou art that goefl on in a daily courfe of iin, in the fear of God bethink you of mortality : fome of you may think I fpeak not to you, and "others I fpeak not to you; the truth is, I fpeak to you all, but to you more efpecially that to this day have finned with dehght, but never as yet felt the fmart for fin upon your fouls or confciences; O beloved I this is it 1 call for, and muft call for till you feel a change, a thorough change in you : would but fome of you at this prefent examine your confciences, and fay, * Whether have I not been inordinate in drunkennefs, or Wantonnefs, or cove-toulnefs ? whether have I not fworn an oath, or told a lie, or dilfembled in my heart, when I have fpoken ? O who can fay a-mongft you, I am clean, I am clean ? and alfure yourfelves, if you are guilty, you mufl: either feel heart's grief, or you can never be provided for death's difmal arreff. If you were but fcnfible of fin, if you felt but the weight and horror of God's wrath for fin, I am verily peifuaded you would nottakea quiet fleepin your beds for fear, and horror, and heavinefs of heart: what is it but madnefs of a man to ly down in eafe upon a feather-bvd, pnd to lodge in his boibm that deadly enemy, fin •"

But.

T> EATH's

But, horror oF horrors, what if this night, vvhilfl: you fleep in your fin, death fhould arreft you on your beds ? This I tell you is no wonder, are not fudden deaths common and ordinary among the fons of men ? how many have we heard that went to bed well over night, for ought any man could tell, and yet were found dead in the morning, I will not fay carried away out of their beds, and caft into hell-fire? Whether it be foor no, the Lord our God knows: but howfoever it is with them, if we, for our parts, commit iin, and repent not thereof by crying and fobbing, and forrowing for fin, it may be this night, and that is not long to, you may fleep your laft in this world, and then {hall your fouls be hurried by devils to that infernal lake, whence there is no redemption. ' O beloved! O wretch, who-foever thou art ! Cand thou pofllbly fleep in fuch a cafe as this? Canfl; thou go to bed with a confcience laden with fin *? Canfl: thou take any fleep which is the brother of death, when thou lieft now in danger of eternal death ? Confider, I pray what fpace, what diflance, how far off is thy foul from death, fron hell, from e-ternity ? No morebut a breath, one breath and no more; no more but a ftep, one ftep, and no more; Obeloved! were not this lamentable, that fome one of us that row are flanding or fitting, fliould this night fleep his laft, and to morrow have his body brought to be buried ; yea, and before to morrow morning have his foul (which the JLord forbid) caft frorri his bed of feathers, to a bed of fire ? And yet, alas! alas! if.any of us this night die in his fins, or in a ftate unregcnerate, thus will it be with him whofoever he be; to morrow may his body ly cold under earth, and his foul lodge in hell with this mifer-able rich man,'

Ufe 2. But let me fpeak to you, of whom J hops better things ; it is good counfel for you all to expert death every day, and by

I

A R R E S T., 425

this means, death forefeen cannot poffibly be fudden; no, it is he only dies fuddenly, that dies unpreparedly; watch therefore, faith our Saviour, be ever in a readiqefs: and finally, that this rich man may be your warning,you that tender your fouls, learn that leflbn of our Saviour; Lay not up for yourftflves treafiires upon earth, -where moth and ruji doth corrupt, and where thieves break through and fieal: but lay up for yourfelves treafures in heaven, where neither moth nor r-ufi doth corrupt^ and where thieves do not break ihrouc^h nor flealy Matth. vi. rp, 20. You will fSy, What treafures are thofe ? I anfwer; thofe treafures are thofe flocks of grace that will laft for ever ; it is that circumjpe£l walking, Eph. V. 15. that fervency of fpirif^ Rom. xii. 11. that zeal of good works. Tit. ii. 14. that purity which John makes a property of every true-hearted profefl~or, I John iii. 3. In a word, it is the work, the life, the power of that prayer, that the reft of our life hereafter may be pure and holy: thefe are heavenly hoords indeed. * O that we would treafure up fuch provi-fion againft the day of calamity ! if while it is called to-day, we would make our peace wifli this heavenly Highnefs, by an humble continued exercife of repeniance; if in this time of grace we would purchafe God's favour, and thofe rareft jewels of faith and a good confcience ; if now before we appear at the dreadful tribunal, we would make God and his angels our friends in the court of heaven; O then how blelfed would our death be to us ? Came it never fo fuddenly, ftill fliould death find us ready, and if ready, no matter how fuddenly, yea though it were this, this night.*

I have ope the writ, and you fee when it muft be ferved, this night; but in this quando, there is both fuddennefs and fad-nefs : it is not this day, but this night. Let this end this day's difcourfe, and the next day we will lay open the night's dark fad-i i ncfs:

nefs: it is a difmaltinie,Godgive us grace fo to provide, that we may be ready with oil in our lamps, and enter with our Saviour 'into his blefled kingdom. Night.

HE fins all day, and dies at night, and wfiy at tiight ? This you know is frequent, and there is reafon, * Moil are begot and born, and therefore die at night:' but we muft further than the lifts of nature ; this night was more than ordinary, as being the fitted time to aggravate his grief: weigh but the circumftances.

I. It was a night of darknefs, and this may incrcafe thehorrour of his judgment: think but what a f?^ feized on the Egyptians, when fjo power of the fire muj} give them light, nor might the clear flames of the ftars lighten the horrible night that fell upon them, Wif.xvii.5. The hufband-men, the fhepherd, the workmen, all were bound with one chain of darknefs, No manfaiv a-nother^ tieitherrofe up from the place luhere he -was for three days, Exod. x. 23. Was not this fearful darknefs? You may guels it by the ciiefts, they were troubled, and tcnificd, and fwooned, as tho' their own fouls ftiould betray them. Whether it were an hiffmg wind, or a fioeet noife of birds among the fpreading branches, or a pleafing fall of waters running violently, or a terrible found of /tones, or the running of fkipping bea(isy or the noife of cruel beafls, or the eccho that anfwereth again in the hollow mountains, thefe fearful things made them tofuooon for fear, Wifd. xvii. 18. And if thus the Egyptians, how was it v»ith this v/orldling ? a darknefs feized on him that engendred a thoufand times more intolerable torments. This was the image of that darknefs which fhould afterward receive />/m, " and yet was he unto himfelf more grievous than the darknefs, "VVifd.xvii. 2 r. It was not an outward, but an utter darknefs, not only to be not feen, but to be felt and feared. Imagine then what vifions, what foimds, what lights,

ARREST.

what fudden fires appeared unto him ? Unhappy worldling, look round about thee; although it be dark, heie is fame-thing to be feen : above is the angry judge, beneath is the burning lake, before is gloomy darknefs, behind is infallible death, on thy right and left hand a legion of evil angels expelling every moment to receive the prey. Here is a fight indeed, able to break the very heart-firings of each feer. If fome have loft their wits, by means of fome dreadful fight; yea if the very fufpi-cion of devils have caufed many men to tremble,and the hairs of their heads to ftand ftaring upright; what then was the fear and terror of this man, when fo many dreadful, horrible, hellilh monfters fiood round about him, now ready to receive him ? 0 ye fons ofmen,flandin awe and fin not, commune with your own hearts, and in your chamber, and be ft ill, Pfalm iv. 4. Will not this fear you from your fins ? Suppofe then you lay on your beds of death, were the judge in his throne, your fouls at the bar, the accufer at your elbows, and hell ready open to fhut her mouth upon you : O then, how would you curfe yoiufeives, and bewail your fins ? "What horrible vifions would appear to you in the dark ? horrible indeed ? * In-fomuch (faith Cyril) that were there no other punilhment than the appearing of devils, you would rather burn to afhes, than endure their fight.' Good God ! that any Chrifiian ihould live in this danger, and yet never heed it till he fees its terror. How many have gone thus fearfully out of this miserable world ? I know not what you have feen, but there are very few who. have not heard of many, too many, in this cafe. What were Judas's thoughts, when he ftrangled himfeif that his bowels gullied out again ? what were Cain's vifions, when he ran like a vagabond roaring and crying, Whofoeverfindeth meflfallflay me? Gen. iv. 14. VV^hat are all their aifrights that cry when they are dying, They Ice (piriis

and

DEATH'S

and devils flying about them, coming for them, roaring againft them, as if an hell entred into them, before themfelves could enter it ? I dare inrtance in no other but this wretched mifer: "what a night was that to him, when on a fudden a darknefs feized on him, that never after left him ? Thus many go to bed, that never rife a-gain, till they be wakened by the fearful found of the laft trumpet: and was not this a terror ? "Whofe heart doth not quake ? Whofe flefh doth not tremble ? Whofe fenfes are not aftonifhed whilft we do but think on it ? And then what were the fufferings of himfelf in his perfon r He might cry, and roar, and wail, and weep, yet there is none to help him ; his heart-ftrings break, the blefled angels leave him, devils ftill expe^l him, and now the judge hath pronounced his fenfenct, This night, in the dark, they muft feize upon him.

2. Yet this was not all the horrour,it was a night both of darknefs and drowfinefs, or fecurity in fin. He that reads the life of this man, may well wonder at the fearful end of fo fair beginnings: walk into his fields, and there his cattel profper; come nearer to his houre,and there his barns fvvell with corn ; enter into his gates, and there every table flands richly furniflied ; ftep yet into his chambers, and you may imagine down-beds curtained with gold hangings; nay, yet come nearer, we will draw the curtains, and you fliall view the perfon ; he had toiled all day, and now fee how fecurely he takes jiis reft : This nighty he dreams golden dreams of eafe, of mirth, of paftime, (as all our worldly plea-(lires are but waking dreams) but ftay a Avhile and fee the iflue : juA like a man, who ft^arting out of fleep, fees his houfe on fire, his goods' ranfacked, his family murdered, himfelf near loff, and not one to pity him,when the very thruffingin of an arm might deliver him : this, and no other, was the cafe of this dying mifer; as that night, while his fenfes were moft drowlie,

lii

ARREST, 427

mofl fecure, death comes in the dark and arrefts him on his bed; ' Awake, rich cormorant ! what charms have lulled thee thus afleep ? Canfl thou dumber whilil death breaks down this houfe, thy body, to rob thee of that jewel thy foul ? What a deep, dull, drowfie, dead fleep is this ? O fool ! this night is thy foul affaulted, fee death approaching, devils hovering, God's juflice threatening ; canfl thou yet fleep ? and are thine eyes yet heavy ? behold, the hour is at hand, and thy foul raufl be delivered into the hands of thine enemies ;* Heavy eyes ! he Qeeps ftill, his care all day had caff him into fo dead a fleep this nighty that nothing can warn him until death a-wake him. That thief is mofl dangerotjs that comes at night, fuch a thief is death, a thief that Heals man; which then is mofl bufie, whilil we are mofl drowfie^ mofl fecure in fin : hark the fluggard that lulls himfelf in his fins, Tet a little more Jleep, a little more/lumber, is not his deJ}ru6lioH fiiddeit, and poverty coming on him like an armed man? Prov. vi. 11. Watch^ faith our Saviour, for ye knoiv not nvhen the 7nafter of the houfe cometh, at even, or at midnight, at the cock-cro-w, or in the morning, left coming fuddenly he Jhould find you Jleeping, Mark xiii. 35. Was not this the wretchednefs of the fooliih virgins ? How fwcetly could they flumber ? how foundly could they fleep until midnight ? They never awake, nor fo much as dream to buy oil for their lamps; imagine then how fearful are thofe fummons to thefe fouls: behold the bridegroom^ g9 ye out to meet him. Mat. xxv. 16. Sudden fears of all others are mofl dangerous: was it not a fearful waking to this rich man, when no fooner he opened his eyes, but he faw death's uglinefs afore his face i What a fight was this ? at his door enters the king of fear, accompanied with all his * bhorred horrors, and flinging dread : on his curtains he may read his fins, arrayed and armed in their griflieft forms, and with 2 their

their fierieft flings; about his bed are the powers of darkncTs, irnv prefenting to his view his damnable ftate, his deplorable mi-fery : what can he do that is thus befet withfuch a world ofwofulwork, and hcl-lilh rage ? His tongue faulters, his breath fhortens. his throat rattles, he would not watch, and now cannot refilt; the cry is made, the mid-night come, God founds deftru6\ion', and thus runs the proclamation, This night fodrowfie, thy foul muft be taken from thee.

■ 3. And yet more horrour ; it was a night of drowfinefs and fadnefs. How is he but fad, when he fees the night coming, and bis laft day decayil^ ? Read but the copy '.of this rich man's will, and fee how he deals all he hath about him; he bequeaths " bis garments to the moth, his gold toruft, his body to the grave, his foul to hell, his goods and lands he knows not to whom ; Ji'hofe jhall theje things be ? Here is the 'fnan that made fuch mirth all day, and row is be forced to leave all he hath this ■night. It is the fruit of merry lives to give fsd farewells. You that fport yourfelves, and fpoil others, that rob God in his mem-bers/and treafure up your own damnations; "will not death make forry hearts for your merry nights ? A night will come as fad as fadnefs in her fterneft looks, and then what a lot will befal you ? O that men are fuch crnel caitiffs to their own fouls ? Is this a life, think ye, fit for the fcrvants of our God, revelling: fwcaring, drinking, railing ? what other did thismi-fcr ? He would eat, and drink, and revel, and fmg, and then came fear as defolati-on; and his deftru£lion on a fudden as a "whiilwind. If this be our life, how fliould we efcape his death ? Alas for the filly tnirth that now we pleafure in ! you may be fure a night will come that muft pay for all, and then (hall your plcafures va-nilh, your griefs begin, and your numb« »-lefs fins (hke fo many envenomed flings) xun into your damned fouls, aad pieice

ARREST.

them through with everlafling forrow ; a-way with this fond, fooliili, fottiQi vanity ; The end of mirth is heavinefs ; feith Solomon, Prov. xiv. 13. What will the fons and daughters of pleafure do then ? all thofe fwcet delights fliall be as fcourges and fcorpions for your naked fouls. Then, though too late, will you lamentably cry out, IVhat hath pride profited us P or what profit hath the pomp of riches brought us P all thofe things are paffed away as a fm-dow, or as a poft that paffeth hy^ Wifd, v. 8. 9. Look on this man as he lies on his bed of death, here is neither fmile nor dimple ; All the daughters of Jiiufick are brought loiv, Ecclef. xii. 4. His voice is hoarfe, his lips pale, his cheeks wan, his noftrils run out, hisej'es (ink into his head, and all the parts and members of his body now lofe their office to adifl him ; is this the merry man that made fuch paflime ? Sweet God! what a change is this; Infitad of fweet fnell, tli^re is a ftench; infiead of a girdle^ a rent; inftead of well-fct hair^ baldnefs ; injiead of beauty^ burnings Ifa. iii. 24. Inflead of mirth, mourning and lamentation, -weeping and ivailing, and gnafping of teeth. Muft not fadnelsfeize on that foul which incurs this doom? Here is a malefa<flor ftands at bar, indicted by the name of fool, charged with the guilt of treafon, condemned by the judge of heaven, and this night, the faddeft that e-ver he faw, is that fearful execution, that his foul is taken.

4. And yet more horrour : it was a night of lin, and this doth incrcafe the forrow. Bow dear in the fight of the Lord is the ^ death of his faints, Pfa. cxvi. 13. and we may fay on the contrary, how abominable in the light of the Lord, is the death of the wicked ? Was not this a grief to betook thus tripping in his wickedncls? even now whilft he was bulily plotting his enfe and paftime, death fland^ at his door, and over-hears all his plots and proje(fls. It was a death to his foul to be took in his fin :

hear

D EATRs

Jiear how he roars and cries, ' O that I had lived fo virtuoudy as I fhould ; had I cm-graced the often infpirations of God's blef-itA Spirit; had I followed his laws, obeyed his commands, attended to his will, how fweet and plea fan t would they now be unto me? "VVo and alas that I had not forefeen this day, what have I done, but for a little pleafure, a fleeting vanity, loft a kingdom, purchafed damnation .■" O beloved ! what think ye of yourfelves whilft you hear this voice? You fit here as fenfe lek of this judgment, as the feats, the pil lars, the walls, the duft; nay, as the dead bodies themfelves on which you tread : but fuppofe, and it were a blelfed meditation, you that are fo frefh and frolick at this day, that fpend it merrily, ufe it profanely, fwearing, revelling, iinging, dancing; what if this night, while yoi'i are in your fin, the hand of death Ihould ar-reft you ? Could I fpeak with you on your death-beds, I am fure I Ihould find you in another cafe : how ? but forrowing, grieving, roaring, that your time were loii; and thefe words not heedcd/vvhile the time well ferved ? how would you te^r your hair, gnaih your teeth, bite your nails, feek all means poffibly to annihilate yourfelves ? and can nothing warn you before death feizeonyou? take heed, if you go on in iin, the next ftep is damnation. It was the apo-ftle's advice: Noxv it is high time to awake out of jleepyfor now is our falvation nearer than when ive believed, Ro. xiii. 11. If this wretched man had obferved the prefent time, how happy had he been this hour of his departure ? But as officers takemalefaclors, drinking or drabbing, fo is he neareft danger, when deepelt in the mire of pleafure. Look at thofe that are gone before us, and which of them thought their end fo near, while they lived fo merry ? I rauft needs tell you, ihei e is a fire, a worm, a fling, a darknefs, an hell provided for all wicked wretvhes, and there moft certainly muft you be tliis night, if you die this day in

ARKESr. 42^

your natural ftate of fin. 'Lord! that men (hould be fo ftraugely bewitched by the prince of the air, as for the momentary enjoyment of fome glorious miferies, bitier-fweet pleafures, heart-vexing riches, defperately and wilfully to abandon God, and to caft themfelves head-long into the jaws of Satan.' Such a prodigious madnefs-feized on this worldling, he fings, he re-veils, he dallies, then dies. Thusgreatefl evils arile out of greateft joys, as the ears with vehement founds, and the eyes with brighter objects; fo many by felicity have loft both their fenfe and being. Gallus (as Pliny, book vii. ch. 23. relates) dies ia the act of pleafure ; Ilhbofheth dies in the midft of fleep, 2 Sam. iv. 7. the Ifraelites die in their day of luft, Numbers xi. 33,. This worldling dies in that night of fin, e-ven then on a fudden his foul is taken.

5. And yet more horrour, it was anight of death, and this was the worft of all; the darknefs, drowfinefs^ fadnefs, fin, all were nothing to this, all nothing in themfelves, if death had not followed : this is that moft terrible of all terriblcs, as Ari-Itotle calls it; all fears, griefs, fufpicions, pains, as fo many fmall brooks, are fwal.- ■ lowed up, and drowned in this ocean of mifery. Now rich man ! what fayeft thou to thy barns, buildings, riches, lands ? Do thefe pleafure thee in this thy exfream and dying agony ? Thoulieft this night on thy departing bed, burdened with the heavy load of thy former trelpaffes ; pangs com.e fore and rtiarp upon thee, thy brealt pants, thy pulfe beats ihort,ihy breath itfeiffmells of earth and rotten nefs; whither wilt thou go for a little eafe or fuccour ? What help canft thou have m thy heaps of gold, or hoord of wealth? ihould we bring them to thy bed, as we read of one dying, * Commanded that his golden veflels and filver plate fhould be fet before him, whjcfi looking on, he prom.ifeJ to his foul, it fliould have them all, on condidon or his itay with him i but the remedy being filly,.

atlafl: moft defperatdy he commends it to the devil, feeing it would not ftay in his body, and Co gave up the ghoft.' Alas, thefc trifling treafures can no more deliver thee from the arreft of that inexorable fcr-jeant,than can an handful of dud. Wretched men f what fliail be your thoughts when you come to this miferable cafe ? Full fad end heavy thoughts, Lord, thou knoweft ; you may lie upon your beds, like wild bulls in a net, full of the fury of the Lord ; In the morning thou Jloalt Jay, Would God it were evening; and at even thou fl^alt fay, IVould God it were morning : for the fear of thine heart wherewith thou fhalt fear, and for the J^ht of thine eyes which ihmi (halt fee, Deut. xxviii. df. Here is the terrour of that night of death, when you may wifla with all your hearts, that you had never been born, if the Lord once let loofe the cords of your confcience, what account will you make of crowns, of poileffions ? all thefe will be fo far from healing the wound, that they will turn rather into fiery fcorpions, for your further torments. Now, now, now is the difmal lime of death, what will you do ? whither will you go ? to whom will you pray ? The angels are offended, and they will not guard you ; God is diflionoured, and he will not hear you ; only the devil had your fervice, and only hell mufl be your wages. Confider this ye that forget God, left ye be torn in pieces, and there be none to deliver yen, Pfalm 1. 22. It is cruel for ■ your fouls thus to fuffer, to be torn, and torn in pieces, and fo torn in pieces that none 7nay deliver you. Better this worldling had been a worm, a toad, an adder,any venomous creature, than fo to live, and thus to have died ; yet hither it is come, his ficknefs is remedilefs^ his riches com-fortlefs, his torments eafclefs, iViUhcmuft fuffer, and there is none to deliver, he is torn, torn in pieces, and none may deliver him. What need you more, now we are come to this period ? His glafs is run, his

AR REST,

fun is fet, his day is finiflied, and now this night, the very night of death, his foul is required, and is received of him.

Lo here, the difnal, dreadful, terrible time of this man's departure, it was in the night, a night ofdarknefs, drowfinefs, lad-nefs, fin, death, and dcftruftion.

Ufe I. Who will not provide each day againfl this fearful night ? Howfoever we pafs away our time in fin, we mufi of ne-ceffity, ere it be long, ly gafping for breath upon our dying-beds, there fhall we grapple hand to hand with the utmoft powers of death and darknefs: what (hould we do then, but fow our feed while the feed-time lafleih? we have yet a day, and how fliort this day is, God only knows: be fure the night cometh wherein none can work, John ix. 4. and then what a fearful time will come upon us ? I know there be feme that dream of doing good in another world, or at Icaft will defer it longer, till fome time hereafter; fuch vain hopes of future performances have undone many a foul : / mu/} work the work of him thai fent me, while it is day, faith our Saviour ; John ix. 4. The way-faring m.an travels not in darknefs, but while the day fhines on him,lhen he knows he is under the protection of the laws, the light of the fun, the bleffmg of heaven ; y^re there not twelve hours in the day P if any man walk in the day, he ftumblcth not, becaufe he feeth the light of the world ; but if a man walk in the night he Jiumbleth, becaiife there is no light in him, John xi. 9. Do good then, and lay hold of every fcafon which may get you to heaven. Let the whole courfe of your life be a confciona-ble preparative ngainlt death. Suppofe every day your laft, as if at night you (hould be called to account before that high and great tribunal: in a word what-foever you think, fpeak or do, fay thus with yourfclf, ' Would 1 .do thus, and thus, if I knew this night to be my lafi V Who

is

DEATHS ARREST.

431

is it would fin, if he thought at that in-ftant to go to judgment ?

Ufe 2. But if we negleft the day, be fure the night will conne to our condemnation : where be thofe wonders that fo dazled our eyes, while the day fhone on them ? Where is Abfalom's beauty, Jezabel's paint, Saul's perfonage; nay, where is this wretched worldling? he had a day to work out his own falvation, and that being loft, at laft came night, before he had gone two fteps towards heaven. 0 beloved! walk while ye have light, that ye may be the children of the lights John xii, 35. You may be fure the raeaneft foul that hath the work of grace upon it, death is to him no night, but the day-break of eternal brightnefs. This may make us in love with the sincerity of religion, this may make us to labour, and never ceafe labouring till we have gotten out of the ftate of nature into the ftate of grace. O that I could fay of every one of you, as Paul of the E-" phefians, Te were once darhnefs, but now are ye light in the Lord, Eph. v. 8. r<? were once carnal, but now are ye fpiritual; ye luere once unregenerate, but now are ye firji-fruits dedicated to God. * If it were thus with you, then, to your comfort, upon your dying beds you fhould meet with a glorious troup of blelfed angels, you flaould feel the glorious prefence of the fweeteft comforter, you ihould fee the glorious light of God's fhining countenance, you Ihould have a night, if it were night, turned all into a mid-day.' Now the Lord give you fuch a day, whenfoever you die ; through Chrift our Lord.

You have heard the time of death's ar-reft, this night. Now for the party we'll make a privy fearch, and if we ftir one Word, we (hall find him at next door, it is thy foul.J

Thy Soul.

THE party under nrreft, is the rich man's foul. No warranty could prevail, no riches fatisfie, no ihength refcue,

death now demands it, and there is none can redeem it, therefore this night they will have his foul.

Obferv. Every man hath a jewel better worth than a world, and the lofs of this is fo much more dear, by how much it is more precious. What profits it a man to gain a world, and to lofe his foul? (faid our Lord and Saviour) Matth. xvi. 26. Nay, what are a thou fa nd worlds when the foul is valued? Give me leave to open the cabinet, and you fhall fee the jewel that is ar-refted ; it is the foul.

The foul; what's that ? It is, faith Au-ftin, * a fubftance that is created, invifible, incorporeal, immortal, moft like to Cod, as bearing the image of its Creator.' Pleafe you that we illuftrate this defcription, and you fhall fee how every word fliews forth fome excellencies, as the glorious luftres of this glorious pearl the foul.

I. If you afk, what is the foul? '77j a fubftance. How fond were the opinion of fome philofophers ? Dicearchus would have it to be nothing \yox etprceterea nihil^ and how many of us are of this opinion ? Do not we live as if we had no fouls at all ? The Epicure is for his belly, the ambitious for his body, but who is he that provides for his foul ? Sure we imagine it to be nothing valuable, or, how fhould our eftimation of it be fo grofs and vile, to prefer the body, to negleft the foul ? There were other philofophers went a pace yet further, and they gave it a being, but what ? No better than an accident, that might live or die without death of the fobjeft ; thus Galen calls it, krafis hunio-rum, * a certain temper compoled of the elements, or nothing but the harmony of thofe humours in the body.* Is this the foul ? then of all creatures are men (fay we) Of all men are we (faith the apoftle) ?nDfi mi/erable, i Cor. xv. 19. moft un? happy. Look at beafts, and in this iefre(fV we and they are even ss one condition, Eccl. Ui. 19. xi. 3. Look at uees, and in

tVieir corruption you may fee the like con-flituiion both of us and them. Look at ftones, and by their didblution we niay argue the temper of comprfition in them alfo; Matth. xxvii. 51. If then our foul

D EATHs y^RREST.

thing whence it fprung) but that God fo fudains them by his glorious goodnefs,that as he gave the firfl being, fo he would continue that he gave, What have we, that we have not received? I Cor. iv. 7. Or to

were nothing but this krafis ; not only fpeak of the foul, what are we that God,

men, biit beafts, and plants, and fioncs, and metals have a foul ; far be it from your thoughts, whofe fouls are prized to be of more worth than a world, there being nothing in the world that may give a recompenfe for our fouls, Mat. xvi. 26. Others have gone a little further, and they fuppofe it to be a Subftance; but how ?

and God only hath not beflowed upon us ? our parents begot our bodies, God only gave our fouls; our bodies are buried a-gain in (jhe womb of our common mother, but our fouls return to God, as to their chiefert: good. So immaterial is the foul, that tieither will nor underftanding depends on the dying organ. What then is

only bodily and not fpiritual; fuch grofs the foul ? ' a nothing, an accident, a bo

■'.'. _..t <-i T^ i_/r _.-i.. ?_iM I . .1

conceits have man^idolaters of the Deity, as if this our image were of God's own fubftance, and this fubflance nothing elfe but a bodily being, y^ JpJfif (faith our Saviour) hath not flefh and bones, as you fee me have, Luke xxiv. 39. It is the body is the flefh, but the foul is the fpirit;

dy. a form only material ?' no, but on the contrary, * an ens, a fubflance, a fpirit, a form, a fubftantial being of itfelffubiifting.' But we!ll afcend a little higher, it is a Subftance created, not traduced, as fome would have it; I muft confefs the opinion was not a little flrong, that as our bodies,

the body you may fee and handle, but the fo our fouls were both propagated from foul is not feen, not handled : as the dif- our parents. Tertullian, and the fathers ciples then did err in fuppofing a fpirit of the weft, as Jerom witnefl:eth,were mofl: when they faw his body, no lefs is their on that lide: thereafon of this opinion was crior, in fuppofing a body where is only a fpirit. ' The worft foul (fays Au-ftin) is better than the beft of bodies.' * O precious foul, (faith Bernard) efpoufcd to thy God,, endued with his Spirit, re

bccaufe of original fin, which defiling the foul, as well as the body of each man fprung from Adam, they could fee no means how both were corrupted, except withal the foul were propagated. But are

deemed by his Son, what art thou, whofe not our fouls as the angels? and therefore

being is froiu heaven, to the flefti?' Others if our fouls, then may the angels beget

a-rain have palled this opinion, and they one another; nay, if this were true, what

call it a form ; but what > only material, foul were generated, but another were

not fubftantial, and fuch as are the fouls corrupted: for the rule is infallible,'There

of beads that die with their bodies, as be can be no generation without a tranfmu-

ing deduced from the matter of fome bo tation,' and fo would every foul be fubjea

dies pre-exiftent. It is not fo with the to corruption. Concerning that objcai-

fouls of men, which though for a while on of original fin (:f the foul were not

they are knit and united to^this houfe of traduced from the loins of Adam, how

clay, yet may they be feparated from it, then Ihould that fin be imputed to- our

and fubfift without it; this is that goodncfs fouls ?) * I muft confefs the queftion is in-

of God, that as our fouls are intellcaual, tricate, (to ufc the words of the learned

fo their being is perpetual, not but that AN'hittaker, in his borfk concerning origi-

our fouls might die (feeing every thing that nal fin) we fiiould rather believe it, than

is of nothing may return into the fame no enquire of it, and we may better enquire

DEATH'S ARREST,

of it than underftand it, and yet more eafily underftand it than exprefs it. But fo well as we can, we (hall untie the knot. Firll, then, * We fay it is a fallacy to di-■ vide foul and body, for not the foul without the body, nor the body without the foul, but the whole man finned in Adam, as the whole man is begot of Adam; fo foon therefore as the foul is conjoined to the body, and of the foul and body is confti-tuted whole man, that man being made now a member of Adam, is faid to fin with him, and to derive that fin from him. But for a further fatisfaftion, although the foul depend on God according to its fub-flance, yet it is created in that body which is produced of the parents: thus, in fome fort we may fay that the foul is begotten, non quoad ejft?itiam, /edquoad einai, as Ariftotle fays, God only gives the eflence, but to exift comes from the parents. What is the foul, but a form of the body ? and of what body but that'' which is organical, as being apt for the foul ? This aptnefs then whereby it is prepared for the form, being received from the parents, we may fay of the foul, that thus it is generated, as not beginning to fubfift before the body is prepared.' This is true in fome fort, though not properly. Confider then the excellency of man's foul, which is not born, but created, and how-foever now it is befotted with lin, yet was it then pure and undefiled, as the untouched virgin : how is it but pure, which the hands of God have made ? it was the devil that caufed fin, but all that.God made was good, and very good, Gen. i. 31. and fuch a foul hath every man. • It is created by God, infufed by his fpirit, of nothing fnade fomcthing, and what fomething,but an excellent work, befitting fuch an excellent workman V

3, And yet there be more flairs to a-fcend, it is. Thirdly, Invifible. ' Hath a-ny man feen God ? or, hath any man feen God's image, which is the foul, and lived V

Kk

433

Subftances ihat are more pure, aie lefs vi-fible. We fee but darkly through a glafs, nay, the befl eye upon earth looks but through a httice, a window, an obfcuring impediment, mortal eyes cannot behold immortal things; how then fhould this corruptible fight, fee a fpiritual fou! ? The objefl is too clear for our weak eyes, our eyes are but earthly, the foul of an heavenly nature. O divine Being! not only heavenly, but heaven itfelf: as God and maa met both in Ghrifl, fo. heaven and earth met both in man : would 3-ou fee this earth .' that is the body, Out of it xvafi thou taken, anditjto it muj} thou return, Gen.iv. 19. Would you fee this heaven? that is the foul. The Cod of heaven gave it, and to the God of heaven returns it, Eccl. xii. 7. The body is but a lump, but the foul is that breath of life : of earth came the body, of God was the foul; thus earth and heaven met in the creation, and the man was made a living foul. Gen. ii. 7. * the fan<flified foul is (as Bernard exprefies it) an heaven upon earth, where the fun is underflanding, the moon is faith, and the fiars gracious affedlions:' What heaven is in that body, which lives and moves by fuch a foul? Yetfo wonderful is God's mercy to mankind, that as reafon doth pofiTefs the foul, fo the foul muft polTefs this body. Here is that union of things vjfible, and invifible; as the light is fpiritual, incorruptible, indivifible, and fo united to the air, that df thefe two is made one, without confufion of either ; in like manner is the foul united to this body, one together, diltinguifhedafunder; jnly here's the difference, the light is mofi vifiblc, the foul is invifible, ftie is the breath of God, the beauty of man, the wonder of angels, the envy of devils, that immortal fplendor which never eye hath feen, never eye mull fee.

4. And yet we muft up another flep, it is, Fourthly, Incorporeal; as not feen with a mortal eye, fo neither clogced with a k " b6-

bodily (hape : I fay not but the foul hath a body for its organ, to which it is fo knit and tied, that they cannot be fevered without much foirow or ftrnggling ; yet is it not a body, but a fpirit dwelling in it; the body is an houfe, and the foul is an inhabitant ; every one knows the houfe is not the inhaSitant, and yet (O wonder !) there is no room in the houfe where the inhabitant lives not: would you pleafe to fee the rooms? ' The eye is her window, the head is her tower, the heart is her clofet, the mouth is her hall, the lungs her pre-fence-chamber, the fenfes her cinqueports, the common-fenfe the cuftom-houfe, the phantafie her mint, the memory her trea-iury, the lips are hft- two-leaved doors that ' ihut and open, and all thefe, and all the rcit, as the motions in a watch, are aCicd ' and moved by this fpring, the foul.' See here a compolition without confufion, the foul is in the body, yet it Is not bodily ; as in the greatcll world the earth is more jblid, the water lefs, the air yet leffer, the fire.leaft of all; fo in this little world of man, the meaner parts are of grolfer fub-ibnce, and the foul by how much more excellent, by fo much the more fplritual, and wholly withdrawn from all bodily being.

5, And yet a little higher, it is, Fifthly, Immortal. It was the error of many fa-thers,(flccording to Scaliger) ' That bodies and Ibulsmufi: both die till doomfday, and then the bodies being raifed, the fouls mufl: be revived.' Were this true, why then crys Stephen, Lord Jefus, receive my fpirit, A6ls vii. 19. Or why fhould Paul /'r-dijfohed, that he might be -^ith Chriji ? Phil. i. 23. Bleffed men are but men, and therefore no wonder if fubjeft to fome error. Others more abfolutcly deny the foul's immortality ; We are born, fay they, at all adventuresf and vje Jlnill be hereafter ^ as though we had never been; why fo? for the breath is a fmoke in our noflrils^ and the -words as a fparh raifed Qui of our

AR REST,

hearts, -which being extinguifhedy the body is turned into afh.'s, aud the fpirit vanipj-eth a<ifoft air, Wifd. i. 2, 3.' What, is the foul a fmoke ? and the fpirit no better than the foft vaniihing air? Wretched men! have you not read what is fpoken of God, faying, lam the Cod of Abraham, and the Cod of /- ^ faac, and the God of Jacob ? Now God, faith Chrift, is not the Cod of the dead, but of the living. Mat. xxii. 32. Abraham, Ifaac, Jacob, they are not dead then in the better part, their fouls, but pafTcd indeed from the valley of death, unto the land of the living. JVhofoever liveth and belicveth in me^ faith our Saviour, fhali never die, John xi. 26. Not die, againfl fome ; never die, againft others: what can.we more ? only live and believe in hira that redeemed us, ar>d be fure his promifes ihall never fail us; our fouls muft live, live for ever. Sweet foul, blelTed with the felicity of eternal life! here's a joy unfpeakable, that this foul now clogged with cares, vexations, griefs, paffions, Ihall one day enjoy thofe joys immortal, not for a day or two (tho' this were more than we can imagine) but through all eternity ; * There fhall be no defefl, nor end :' after millions of ages the foul mufl flill live in her happinefs ; it is not of a perifliing, but an everlafting fub-ftance.

6. And yet the perfeflion of the foul goes higher ; it is moft like to God. So fjrit tranfcends all earthly happinefs: * I cannot fay, but in fome fort all creatures have this likcnefs; every effefl hath at Icaft fome fimilitude with its caufe, but with a difference ; fome only have a being, as flones; others being and life, as plants; but man above all hath a being, life, and reafon, and therefore of all other moftlik^ unto his Creator.'

7. Can we any more? Yes, onc-flcp higher, and we are at the top of Jacob's ladder : The foul is not only like Cod, but the image of Cod. I'cannot deny, but there is fonae appearance of it in the outward

BEAT H's

ward man, and therefore the body, in fome meafure, partakes of this image of the Deity : it was man, and whole man that was corrupted by fin, and, by the law of contraries, it was man, and whole man that was beautified with this image. Pleafe you to look at the body, ' Is it not a little world, wherein every thing that God made was good ? as therefore all goodncfs comes from him, fo was he the pattern of all goodnefs, that being in him perfeftly, which only is in us partly.' This is that idea, whereby God is faid to be the exemplar of the world : man then in his body being as the world's map, what is he but that i-mage, in which the builder of the world is manifeft ? But if you look at the parts of his body, how often are they attributed, (tho' in a metaphor, yet in rcfemblance) to his Maker ? ' Our eyes are the image of his wifdom, our hands are the image of his power, our heart is the image of his knowledge, and our tongue the lively f-mage of his revealed will:' God therefore, before he made the body, faid. Let us make man in our image, Gen. i. 26. and what was the meaning, but that foul and body ftiould both bear the image of his majefty ? ' Be aftonilhed then, ye men of the earth, ifthisduft, this clay, this body of ours be fo glorious, what think ye of the foul, whole fubftance, faculties, qualities, dignities, every way reprefent God's omnipotent eflence ? Look on this glafs, and firft, for Subftance, Is the foul in vilible? why, fo is God ; A'b ?nan hathfeen God at any time, John i. 18. Is the foul incorporeal ? why fo is God ; ive ought not to think him like unto Jilver, gold, 07^ J}one graven ivith art, Afts xvii. 29. Is the foul immortal? why,fo is God; He is King of kings,and Lord of lords, luho only hath immortality, I Tim. vi, 16. Is the foul fpiritual? why, fo is God ; God is a Spirit, and they that Ivor flip hini, m^'ft iiorPoip him in fpirit, Joh. iv. 24. Is the ioul one eflence ^. why, fo is God; There is one God and Father of all,

Kk

ARREST. 43^

v)ho is above all,and thrd' aU,nnd in yok alU Eph. iv. 6. See here the lively imsge of God in every foul of mnn. But there is another chara(ner imprinted in every faculty, fo that not only the fubftance, but the powers of the foul bear this image in them: as there is one God, and three nerfons, fo there is one foul and three frcufties: the Father, Son, and holy Ghoft are but one God; the Underftanding, Will, and Memory are but one foul; the Father is not the Son, nor the Son the Ijoly Ghoft ; fo the vmderftanding is not the will, nor the will the memory : and yet the Father is God, the Son is God, and the holy Ghoft is God; fo the underftanding is the foul, the will is the foul, and the memory is the foul. I dare not fay but there is fome difference, * This trinity in ns, we rather fee it than believe it, but that trinity of perfons we more believe it than fee it:' (Auftin of the trinity :) howfoever then our foul is no proof of the Godhead, yet is it a true figii of that image of God in the foul. Nay, yet, (as if this ftamp were of a deeper im-prcffion) fee the dowry of God's fpoufe,^ and who wonders not at the qualities, and conditions with which the foul is arrayed ? The king's daughter is all glorious within^ her clothing is ofbroideredgold, Pfal. xlv. 13. What fay you to that heavenly knowledge infpired into us ? God, that created mzn, filled him -with knoivledge of underftanding, and fhexved them good and evU, Ec. xvii. 6. What fay you to thofe heavenly impreflions that are llampt upon us? fuch are the nevj man's marks, which after God is created in righteoufnefs and true holi-nefs, Eph. iv. 24, Thefe make the foul like God, and God loving to the foul; is it not clothed with righteoufnefs as with a garment? witnefs the integrity of Adam, in that fweet fubjeflion, his foul to the Lord, his afteftions to the foul, his body to the affeftions, the whole man to God as to the chiefeft good ; and as truth and mercy meet together, fo righteoufnefs and k 2 ho-

holincfs kifs each other : O blefled image ! hovv nearly doft thou refemble thy Creator ? He is tlie pattern of perfcflion, and we bear the image of that pattern, Be ye holy, for I am holy, i Pet. i. 15. And yet again, as if this pidure were of deeper dye, how like is the foul to its Creator in her full dominion over all the creatures ? Thou art beautiful, 0 my foul, as Tirzah, comely as Jernfakm, terrible as an army •with banners. Cant. vi. 3. What is it will not ftoop to this God's vice-gerent ? Beafts, and birds, and ferpents, and things of the tea are tamed^ and have been tamed of the nature of man, James iii, 7. What a thing is this foul ? (he cajp tame the wild, com--mand the proud, pull down the lofty, do what flie will by compounding, comparing, .contemplating, commanding. O excellent nature! that litteft on earth, canft reach to heaven, mayft dive to hell, nothing being able to refill thy power, fo long as thou art fubjeft to that power of God. Is ihis the foul? Lo, what is man that thou art 7ni)idful of him F thou haj} jnade him to have dorninicn in the works of thy hands, ihcu haft put all things in Jubje£lion under .his feet, Ffalm viii, 6.

O my foul, my foul! what can we fay of fuch a creature? To fum up all; fiie fs in nature a fubftance, created by God, i'.ivifible of men, incorporeal with angels, immortal through grace, mofl like to God in a way of ncarnefs, and bearing his i-magc in the glorious ftamp of her created likenefs.

Is this the darling of our Lord ? where then is the rich man that hath loft this pearl ? He that could tell his foul, Soiily thou hajl much goods laid -v^ for viany years, live at eafe, eat, drink and take thy ■paflime. Now on a fudden his foul is taken, and whofe fl.^all thofe things be which he hath provided ? The lofs of all lolles is the lofs of a foul^ without which, had we never fo much, we could truly enjoy nothing: what, truft then in your earthly

ARREST.

treafures? What ftay in fuch broken Aaves of reed ? One day yon fliall find them moft deceitful, leaving your naked fouls to the open rpge of wind and weather, to the fcourges and fcorpions of guiltinefs and fear : could you purchafe a monopoly of all ''le world, had you the gold of the weft, the treafures of the eaft, the fpices of the fonth, the pearls of the north, all is nothing to this incarnate angel, this invaluable Joul. O wretched worldling ! what haft thou done to undo thy foul? Was it a wedge of gold, an heap of filver, an hoard of pearl to which thou truftcft ? fee they are gone, and thy foul is required. Alas, poor foul ! whither muft it go ? To heaven ? to its Creator ? to God that gave it? No; there is another way for wandering finners ; Go ye into everlafling fire prepared for the devil and his angels, Mat, XXV. 41. Thither muft it go with heavinefs of heart into a kingdom of darknefs, a lake of burning, a prifon of horrible con-fufion of terrible tortures t O poor foul? what a mifery is this ? Darknefs, burning, confufion, torments, are thefe the welcomes of his foul to hell? A\'hat meant the rich man in his unhappy fore-caft ? He propounded to his foul a world of eafe, of pleafure, of paflime; it proves far o-iherwife. This other world is a world of torments, which, like infinite rivers of brimftone, feed upon his foul without eafe or end. What avails now his pompous pride at his doleful funerals? The news is founded, he is dead; friends muft lament him, palling peals ringfor him, an hear(e-cloth wraps him, a tomb-1tone lyes over him, all muft have mourning fuiis, and, may be, rejoicing hearts ; but all this while his foul is going to judgment, without one friend, or the leail acquaintance to !p.eak in his caufe : O that his foul were mortal^ and body and foul to be buried both together in one grave ! muit his body die,and his foul live? in what world or nation ? in what place or region ? it is another world,

anO'

DEATHS

another nation, where devils are companions, brimfione the fire, horror the language, and eternal death the foul's eternal life, never to be cured, and never mult be ended. * O my foul, faith Bernard, what a terrible day (hall that be, when thou ftialt leave this manfion, and enter into an unknown region ? who will deliver thee from thefe rampant lions ? who can defend thee from thofe helliCh raonfters?' God is in-cenfed, hell prepared, juftice threatened, only mercy mufl prevent, or the foul is damned. V4ew this rich man on his deathbed, the pain flioots through his head, and at lafl comes to his heart, anon death appears in his face, and fuddenly falls on to arreft his foul: is it death i what is it he demands? can his goods fatisfy? no, the world claims them : mufl his body go ? no, the worms claim that: what debt is this, which neither goods, nor body can dif-charge ?. Habeas am7nam ejus coram wa-bis : God's, warrant bids letch the foul * O miferable news! the foul committed fin, fin morgaged it to death, death now demands it; and what if he gain the world, he mufl: lofe his foul : This flight thy foul JhaIt be required of thee.

Ufe I. Anlmula vagula, blandula, faid dying Adrian ; * Pretty, little, wandering foul,whither goefl thou from me? wilt thou leave me alone, that cannot live without thee ?' O what conflicts fuffers the poor foul ? when this time is come, mufl the foul be gone ? help friends, pliyfick, plea-fure, riches; nay, take a world to reprive a foul; fo different are the thoughts of men dying from them living; now are they for their pleafure, or profit, the body or the world, but then nothing is e-ftermed but the foul: whai can we fay ? but if you mean your fouls nuiit be fa.ed, O then let thefe precious, dear, evcrlart-ing things breathed into your bodies for a fnort abode, fcorn to in^d on earth, or a-ny earthly things : it is mailer of a more heavenly metal, treafures of aa hightf tera-

ARREST. 437

per, riches of a nobler nature, that mufl

help your fouls. Do you think that ever any glorified foul, that now looks God almighcy in the face, and tramples under foot the fun and moon, is fo bewitched as was Achan with a wedge of gold ? No, it is only the communion of faints, the fo-ciety of angels, the fruition of the Deity, the depth of eternity which can only feed and fill the foul. So live then, as that when you die, your fouls may receive this blifs, and the Lord Jefus our Saviour receive all our fouls.

Ife 2. I mufl end, but gladly would I win afoul : ' If-the reward be fo great, as you know it, to recover a fick body, which for all that mufl die, of what reward is that cure to fave a foul, which mufl ever, ever live ?'0 fweet Jefus ! why fheddefc thou the mofl precious and warmefl blood of thine heart, but only to fave fouls .* Thou wafi: fcourged, buffeted, judged, condemned, hanged ; was all this for us ? and fnail we do nothing for ourfelves ? * What is it thou wouldfl have had, if thou couldfl wiih it good ? Not thy houfe, nor thy wife, nor thy children, nor thy goods, nor thy clothes, but no matter for thy foul: I befeech you, value not your fouls at a lefs price than your Jlioes : you can pleafe the fleih with delicates, which is naught but worms meat; but the foul pinea for want, which is a creature invifible, incorporeal, immortal, mofl like to God :' (Auil.) Are we thus careful of pelf, and fo carelefs of this pearl ? Certainly, * I cannot chufe but wonder, feeing the flreets peopled with men that follow fuits, run to courts, attend and wait on their coun-fellors for this cafe, and that cafe, this houfe, or that land; that not one of thefe, nor one of us all will ride,or run,or creep, or go to. have counfel for his foul !' I muflconfefs, I have fometimes dwelt on this meditation; and, beloved, let me fpeak homely to you; beourcounfellors in this town every week foUicitedby their clients ? and have we no.

clients.

DEATH'S ARREST.

clients In foul-cafes ? not one that will come to us with their cafes of confci-ence ? Sure you are either carelefs of your fouls, or belike you have no need of particular inflru<ftions : O let us not be fo forward for the world, and.fo backward for the foul ! yet, I pray miflake not; I invite y6u not for fees, as noble Terence, when he had petitioned for the Ghriftians, and faw it torn in pieces before his face, gathered up the pieces, and faid, * I have my reward ; I have not fued for gold, fil-ver, honour or pleafure, but a church:' So fay I,' In the midfi: of your negleft, I have not fued for your gold, or filver, for your houfes or lands, but for your precious fouls; and if^J cannot, or fhall not Avooe them to come to Chrifl, God raife up fome child of the bride-chamber which 'may do it better; if neither I, nor any o-ther can prevail, O then fear that fpcechof Eli's fons, ■ They hearkened not unto the voice 6f their father^ becaufe the Lord "Mould Jlay thenit i Sam. ii. 25. In fuch a cafe, Oh that my head ivere full of water, and mine eyes a fountain of tears, that J might weep day and night for your fins ! O that I could waftn your fouls with my tears from that filth of fm,wherewith they are befmeared and defiled ! O that for the falvation of your fouls, I might be made a facrifice unto death! but the Lord be praifcd, for your fouls and my foul Chrift Jefus hath died ; and if now we but repent Tis of our fins, and believe in our Saviour, if now we will but deny ourfelves and take up his crofs and follow him ; if now w'e will but turn xmto him, that he may turn bis loving-countenance unto us, if now we will but become new creatures, and ever hereafter walk in the holy path, the narrow way which leads unto heaven ; why, then may our fouls be faved.' This is'what we had need to care for, not fo much for the body as for the foul's good. To this purpofe, faith Hugo, * Why clothe we the body in filks, which muft rot in the grave,

and adorn not the foul wi;h faith and good works, which one day mufl appear before Cod and his angels.' O think of this day, this night, this hour of death, for then muft your fouls be taken from you.

Thus far you fee the rich man's arrefl: Cod enjoins it, death ferves it, the time was this night, and the party is, his foul: God give us grace to provide our fouls, that when death arrefls, we maybe ready, and then, O God, have thou mercy on our fouls.

Shall be required.^

THE original is apaitufi, They fhall require it: wherein you have, the feijeants, and the arrefl.

The ferjcants, They ,- and the arrefl it-felf, They require his fcul.

We'll firft take a view of the Serjeants.

They : who r not God, he knows not flnners, whatlliould he do with a drunken, profane, covetous, fenfual foul ? He that never fo much as thought on God in this life, will God accept of the commending of his foul to him at his death ? no, the Lord of heaven will none of it: he that forfook God, is juflly forfaken of God : fee thetrue weight of this balance, he would not receive God's grace into his foul, and God will not receive his gracelefs foul into heaven. But who then ^ will the angels take it ? No, they have nothing to do with the foul of a dying fmner ; the angels are only porters for the fouls of the jufl: poor Lazarus that could neither go, nor fit, nor fland for fores; it is he muft be carried on the wings of angels; but for this rich man, not the lowefl angel will do him poorefl fervice. Who then ? will the faints receive it ? no, they have no fuch commilTion to receive a foul: that blind opinion, which every one may blufh at, that* Saint Peter fl\ould be heaven's porter, and that none may go in, but to whom he will open :' if it be true, why may not a faint help a departing foul ? Away with this dreaming folly ! not Peter, nor Paul, nor all the

faints

DEATH'S ARREST,

faints of heaven have any fuch privilege ; if God will not hear us, what will our prayers do to faints ? Heaven is too far off, they cannot hear, or were it nearer they will not, cannot help. It is God miift fave us, or weperifli ever. Who then are the ferjeants ? not God, nor faints, nor angels : no, there is another crew, death and devils ftand in a readinefs, and they are the parties that arreft this prifoner.

Stay, what would death have ? the foul cannot die, and for the body, no matter who receives it. O yes ! there is a death of the foul, as well as of the body: I mean not fuch a death whereby it may be anni- * hilated, but a fecond death that (hall ever accompany it: this is a death of the foul, that will always keep it in death's pangs. But not to fpeak of this death, there is a-noiher death temporal, that fliall fever the foul and body each from other : thefe two twins that have lived together fince their firft efpoufal, thefe two lovely ones that^ were made, and met, and married by the hands of God, thefe two made one, till death them depart, and make them two again, now is their rueful rime of divorce: when death comes, he gives over the body to the grave, and arrefts the foul, to appear in prefence before God's high tribunal. Such a bailiff hath now laid hands on this rich man's foul, when he leafl: thought on't, death comes on a fudden, and arrefts his perfon. ' O wretched worldling ! who is this behind thee ? call wc t! lis God's ferjeants? What grim, ugly, monftrous vif-age is this v« fee ? have ever any of you fcen the griily pi«5lure of death before you > How was it but with hollow eyes, open fkull, grinning teeth, naked ribs, a few bones knit together with dry ftrings, as pre-fentrng to your eyes the moft deformed i-mage of a man in molds ? But what's that in his hands? an hour-glafs and a dart: the one exprcfT.ng the decreadngs of our life, and the other death's ftroke, that he gives us in our death. Such enriblems are

439

inoft fit to exprefs mortality : and imagine fuch a thing to arrcft this rich man, would it not terrific him; whilfl: looking back, death fuddenly claps him on his (houl-der, away he muft with this mefienger, all the gold and pearl of eafl: and weft cannot flay him one hour: now rich man, what avails all thy worldly pleafure ? HadJ} thou in thy hands the reins of all earthly kingdoms ; luert thou exalted as the eagle, and thy nefl fet among the fiars, Obad. i. 4. yet all this, and whatfoever elfe thou canft imagine, is not worth a button: where did that man dwell, or of what cloth was his garment, that was ever comforted by his goods, or greatnefs, in this lafl and forefl conflift ? See, worldling, death requires thy foul, no bribe will be taken, no intrea-ty will prevail, no riches refcue, nothing at all redeem death; death is impartial.'

But, O horror ! death is not all, fee yet more ferjeants; devils and dragons are a-bout thy bed, and thefe are they that will hurry away thy foul to hell. How ? Devils ; O worldling, flay thy foul, and never yield it! better to die a thoufand deaths^ than to leave itin their hands; but alas, thou can ft not choofe, thy laft hour is come, and here is neither hope nor help, nor place of any longer tarrying. See but the mi-fery of a miferable foul! what f]\all it doT whither (liall it flie from thefe damned furies ? would they take it and tear it into nothing, it were fomewhat tolerable : but to tear it in pieces, and never to make end of tearing, to give it torments without all patience or refiftancc; this is that load which it cannot bear, and yet, O extremity ! it ever, ever muft be born : think on this, O my foul! and whilH thou haft a minute's ftay in this body, call upon GoJ to prevent this arreft of devils; was it not think ye a terror to this rich man, when fo many hellhounds waited for his foul ? We read in the lives of the popes, of' one man, who being took away with a devil through the air, was laid fo to roar and yell, that many

D EA TH's

ny miles diAant hU noife was heard, to ma-rya man's trembling.' And if the loul had but the organs of a found, what a fhrcek Would it make, being feized on by a devil r witnefs the cries of many defperate fouls, when as yet they are fafe in their beds, h9w do they roar and rage ? how do they'call and cry, * Help, help us, fave us, deliver us from thefe fiends about us?' Thcfe are thofe evening wolves enraged with hellifti hunger, thefe are thofe ramping lions ever ready to devour our fouls ; thefe are thofe walkers up and down the earth, which are now come and entred into this rich man's lodging. JVherefocver the deadcarcafe is, thither, faith our Saviour, luill the eagles re/^, Mat. xxiv. 28. and whercfoever a damned foul is, thither with alacrity will thefe fpirirs come. O how they ' flie and flutter round about him ? what lires do they breathe, to enkindle them on his foul ? what claws do they open, to receive her at the parting ? and what afto-nilhment is that poor foul in, that perceives thefe ferjeants even ready to clafp her in their burning arms ? See, O cofmo-polite, what thy fin hath caufed ! luft hath iranfported thine eyes, blafphemy thy tongue,pride thy foot, opprefiion thy hand, covetoufnefs thy heart, and now de.'ith and devils, they are the ferjeants that require thy foul.

Ufe. Refleft thefe thoughts on your own fouls, and confider with yourfelves what may be your cafes; it may be as yet thou ilandeft upright without any changes, hitherto thou haft feen no days of forrow, but even 'wajhedthy fteps luith butter, and the rock hath poured thee out rivers of oil, Deut. xxxii. 13, 14- Alas ! was not this the cafe of this poor wretched worldling ? yet for all this, you fee a night came that paid for all ; and fo it may be with thee ; *~a day, an hour, a moment, fays Cafaubon, is enough to overturn the things that feem to have been founded, and rooted in adamant-,' who can tell whether this night, this

ARREST.

ftorm may fall upon thee ? Art thou not firangely nailed and glued unto fenfe? Art thou not Ihipidlyfenfclefsin fplritual things, that for pelf, vanity, dung, nothing, wiJt run headlong and wilfully intoeafelefs, endlefs and remedilefs torments ? Yet fuch is thy doing, if thou beeft a worldling, to get riches to thy body, and let death and devils have thy foul. O beloved, confider in time, and feeing you have fnch a terrible example fet before you, let this worldling be your warning.

We have done with the ferjeants, but what's their office ? to beg P to fue ? no, but to force, to require, thy foul is required.

How ? required ? is any fo bold to approach his gates, and make a forcible entry ? Yes, God hfith his fpecial bailiffs that will fear no colours, riches car.i.ot ranfom, cadles cannot keep, hollows cannot hide, hills nor their forts prote<ft: fits Herod on his throne ? there's a writ of remove, and the worms are his bailifTs ; is Dives at his table ? Death brings the Mittimus, and devils are his jailors; fits Lazarus at his gates? the king greets him well, we may fay, and angels are his keepers : poor, rich, good, bad, all mult be ferved at the king's fuit ; no place can privilege, no power fecure, no valour rcfcue, no liberty exempt; with a }ion crnittas propter aliquam libertatem, runs this warrant: O rich man ! what wilt thou now do? * The forrows of death com-pafs thee, and the floods of Belial make thee afraid.' A\ hat ? no friends to help ? no power to refcue, is there no other way but yield and die for it ? O mifery I enough to break an heart of brafs again : imagine that a prince a while polfelled fome royal city, where, if you walk the ftreets, you may fee peace flourifliing, wealth abounding, plcafure waiting, all his neighbours offering their fcrvice, and promiling to af-fift him in all his nteds and aflairs : if on a fuddcn this city were befieged by fbme deadly enemy, who coming, like a violent ftream, takes one hold after another, one

wall

BEA7R's

wall after another, one caRlc after another, and at laft drives this prince only to a little tower, and there lets on him ; what fear, anguilh and mifery would this prince be in ? If he looks about, his holds are taken, his men are (lain, his friends and neighbours now Hand aloof oit, and they begin to abandon him, were not this a woful plight trow you ? even fo it fares with a poor foul at the hour of her departure : the body, wherein Hie reigned hke a jolly princefs, then droops and languifhes: The keepers tremble, the Jirong men bow, the grinders ceaje, and they wax dark that look out at the windows, Eccl. xii. 3. no wonder, if fear be in the way, when the arms, the legs, the teeth, the eyes, as fo many walls wherein the foul was invironed, are now furprized and beaten to the ground : her lafl: refuge is the heart, and this is the little tower whither at laft fhe is driven : but what is (lie there fecure ? No, but moft fiercely aflailed with a thoufand enemies^ her dearelt friends, youth, and phylick, and other helps, which foothed her in prof-perity, do now abandon her: what will Ihe do ? the enemy will grant no truce, will make no league, but night and day affails the heart, which now like a turret flruck with thunder begins all to fliiver ? Here is the woful ftate of a wicked foul, God is her enemy, the devil her foe, angels hate her, the earth groans under her, hell gapes for her; the reafon of all, fin flruck the alarm, and death gives the battel ; it is but this night, a minute longer, and then will the raging enemy enter on her: Death is no beggar to intreat, no fuitor to wooe, no petitioner to afk, no follicitor to crouch and crave a favour : * She runs raging, ruling, charging, requiring.' Hark this man's arreft. Thy foul Jhall be required: it fliall ? Yes, the word is peremptory : what? be required? Yes, it comes with authority. Here's a fatal requiring, when the foul (hall be forced by unwilling ne-celfity, and devils by force hurry her to her

LI

ARREST, 441

endlefs fury. Adieu, poor foul! the writ is ferved, the goal prepared, the judgment paft, and death, the executioner, wUl delay no longer ; This night thy foul fmil kd required of thee.

U/e I. But to whom fpeak I ? Think of it, you miferable covetous, * that join houfe tohoufc, and call the lands after your own names:' You may trufl in your wealth, and boafi yourfelves in the multitude of your riches, but Jione of you can by any means redeein his brother, no, nor himfelf, Plal. xlix. 6, 7. When depth comes, I pray, what compofition with the Lord of heaven > could ever any buy out his damnation with his own coin : howfoever you live merrily, delicioufly, go richly; yet death will at lafl knock at your doors, and, notwithflanding all your wealth, honours, tearsand groans of your dearefl friends, win take you away ashisprifoners, to hisdark-efl dungeon. Your cafe is, as with a man, who lying fall afleep upon the edge of fome flcep, high rock, dreams merrily of crowns, kingdoms, poffeffions; but upon the fud-den, flarting for joy, he breaks his neck,. and tumbles into the bottom of fome violent fea: thus is your danger every hour, Satan makes you a bed, lulls you afleep, charms you into golden dreams, and you conceive you are wallowing in the fea of all worldly happinefs; at lall death comes, againfl which there is no reliftance, and then you are fuddenly fwallowed up of de-fpair, and drowned in that pit of eternal death and perdition.

I have read of fome, whom in fome fort we might parallel with this rich man concerning their fearful horrid departure out of this miferable world : yea I fuppofe the books are fo working, that any man who-foever he is, that would but read them, and ponder them in a ferious way, they would certainly work in him much matter of humiliation, and make him toflie iln, as the very fling of a fcorpion.

One of them I mean to fpeak of, was J an

an Englilhnian. Abbot that relates the ftory, tells indeed of two in one year that died thus uncomfortably ; the one fo many ways looking homewards, that he died miferably rich ; the other fo lafliing outward, that he died miferably poor, both of different ways of life, yet both of uncomfortable paflages out of the world. The one coming to his death's-bed, the Author reports of him, that ' fiifl the devil prefcnted himfclf unto him to be his phyfician, and after Chrifl: appeared to him fitting on the throne, condemning his unprofitable life, and bidding him fliift tor himfelf, for he would have nothing to do with him.' The other, of whom I ',;ncan to fpeak, a^if he would prevent Chrill, condemned himfelf to hell for ever ,'ind ever : * Ofaid he, th»t I might burn a long time in that fire, fo I might not burn ill hell, I have had, faid he, a little plea-inre, and now 1 muft go to the torments of hell for ever. Then praying to God <as he was prcfTed by others) to forgive liim his fins, and to have mercy upon him, he would add, but I know God will not do.it, I mud; go to hell for evermore.' "Wiiatfoever came between whiles, this was iheclofe, * I mull be burned in hell, I mufl to the furnace of hell, millions, and millions of ages.' The author of this ftory who was minifler of the place where he lived, ' went to him, offered him the comforts of thegofpcl, opened to him the promifes of the largeft fize, fhewed him that God was delighted to fave fouls, and not to deftroy ihem, and that his fwcet promifes were without exception of time, place, perfon, or fin, except that againft the holy Ghort, which he allured him too, was not committed by him : and what was tlie iffue ? All this could not fallen on him, but ftill he would anfwer, * Alas, it is too late, I muft be burned in hell.' That man of

ARREST,

God, the fliepherd of his foul, feeing hi-^ fonl in this danger, came to him again and again, and at laft fecluding the company, lie preffes him with tears in his eyes, not tocaft away that foul for which Chrifl died; he told him, that Chrifl rejected none that did not rejeft him : but for all this he could have no other anfwer, but * that he had call off Chrifl, and therefore muft go to hell.' The minifler replies, yet pray with me, faith he, that Chrili woiild come again ; there is yet an hour in the day, and if Chrifl; come, he can and will allift you to do a great deal of work on a fudden : no, he would not hear of that ; * Former coun-fels and prayers might have done me good, faid he, but now it is too late.'

O horrour, that ever any foul fliould fuffer thefe conflicflsfor fin ! but what fins were they ? * He was, faith the author, no fwearer, no whoremonger, no thief, no fcofferat religion, no perjured wretch, no willful liar ar all, only drunkennefs, and negledl of mens bodies, (for he was an apothecary) neglefl of prayer, God's word, and his facraments, fo awaked his trembling confcience, that he was forced to pafs this fearful doom upon his foul, ' I muft be burned in the furnace of hell, millions of millions of ages :' and at laft, the Lord knows, in idleneis of thought, and talk, he ended his miferable, miferable life. The other I mean to fpeak of was an Italian, under the jurifdicftion of Venice, called Francis Spira, who being cxcclfively covetous of money, and for fear of the world, having renoxmccd the truth, which before he profelTed, he thout^ht at laft he heard a direful voice fpeaking to him, * Thou wicked wretch, thou haft denied me, thou haft broken thy vow: hence, a-poftate, and bear with thee the fentcnceof thy eternal damnation :' * At this voice, he trembling and quaking, fell down in a

A relation of the fearful cllatc of Francis Spin.

f\^ con ;

DEATH'S ARREST.

fwoon ; and after recovering himfelf, he profcffed that he was captivated under the revenging hand of the great God of heaven, and that he heard continually that fearful fentence of Chrift now pafl on his foul. His friends, to comfort him, propounded many of God's promifes recorded in fciipture : ' Oh but my iin, faid he, is greater than the mercy of God :' Nay, an-Ivvered they. The mercy of God is above all (in ; God would have all men to be fa-ved : ' It is true, faid he, he would have all men that he hath ele<fled, to be faved : but he would not have reprobates to be faved, and I am one of that number :' After this, roaring out in bitternefs of fpirit, he faid, // is a fearful thing to fall into the hands of the living God. Thefe troubles of mind brought him to a diftemper of body, which the phylicians perceiving, they wilhed him to feek fome fpirituai comfort: thofe comforters come, and obferving the diftemper to arife from the fenfe and hor-" rour of hell-pains J they aflc him, whether he thought there were any worfe pains than what he endured ? he faid, ' He knew there were far worfe pains; yet do I de-fire nothing more, faid he, than that I may come to that place, where I may be fure to feel the word, and to be freed from fear of worfe to come.'

As on this manner he was fpeaking, he obferved (faith ray author) divers flies that came about him, and fome lighted on him ; whereat prefently remembring how Beelzebub iignifies the God of flies; * Behold, faid he, now alfo Beelzebub comes to his banquet, you fhall Ihortly fee my end, and in me an example to many of the juf-tice and judgment of God.' Then he began to reckon up what fearful dreams and vifions he was continually troubled withal, that he faw the devils come flocking into his chamber, and about his bed terrifying him with ftrange noifes ; and that thefe were not fancies, but that he faw them as really as the flanders-by; and that befides

LI

44:^

thefe outward terrors, he felt continually a racking torture of his mind, and a continual butchery of his confcience, being the very proper pangs of the damned wights in hell.

But of all the refl, mofl; defperate was that laA fpeech of his, when fnatching a knife (as intending to mifchief himfelf, but flopped by his friend) he roared with indignation, * I would I were above God, for I know he will have no mercy on me ;' and thus living a long while, he appeared at length a very perfe<5V anatomy, exprefTuig to the view nothing but linews, and bones>. vehemently raging for drink; ever pining, yet fearful to live long ; dreadful of hell, yet coveting death ; in a continual torment, yet his own tormentor ; confiuning himfelf with grief and horror, impatience and defpair, till at lafl he ended his miferable miferable life.

And now, beloved, if fuch be the departure of a finful foul, O who would live in fin, to come to fuch a departure! for my part, I dare not fay thefe parties, thus miferable in their own apprehenfions, are now among devils in hell: I find the authors themfelves incline to the right hand; befides, what am I, that I fliould fit in God's chair ? only this I fay, that their miferable deaths may very well give warning to us all; nor need you think much at mc for uttering thefe {terribilia) terrible frorics: for if fonietimes you did not hear of God's judgments againfl fin ; a day might come, that you would mofl of all cry out on the preacher : to this purpofe, we have a flory of a certain rich man, who lying on his death-bed, * My foul (faid he) I bequeath to the devil who owns it, my wife to the devil, who drew me to my ungodly life, and my chaplain to the devil, who flattered me in it.' I pray God I never hear of fuch a legacy from any of you : fure I had better to tell you aforchand to prevent it, than not telling you to feel it. And let this be for my apology in relating thefe flories. 1 2 U/e

Ufe %. But for a fecond ufe, give me leave, I pray you, to feparate the precious from the vile: now then to fweeten the thoughts of all true penitents, the fouls of faints are not required, but received. Rejoice then, ye righteous, that mourn in Sion ; what though a while ye fuffcr ? death is a goal-delivery to your fouls, not bringing in, but freeing out of thraldom. Here the good man finds Iharpell mifery, the e-vil man fweetcft felicity ; therefore it is juft, that there Ihould be a time of changing turns: the rich man's table Aood fuJi of dclitates, Lazarus lacks crumbs, but novj he is comforted and thou art tormented. Wo unto you that laugh, for you foall moun:, Luke vi. f*^. Blejfed are you that iftourn, for you fhall rejoice, Matth. v. 4. Idappy Lazarus! who from thy beggary and loathfomc fores wert carried by angels into Abraham's hofom : happy thief, who upon thy true repentance, and unfeigned prayer, wert received from the crofs into . rhe paradife of thy Saviour : happy are all they that fufter tribulation, death fhall ioofe their foul from bonds and fetters, and inftead of a bailiff to arrcif them, (hall be a porter to conducl them to the gates of heaven : there Ibalt thou tread on ferpents, trample on thine enemies, fing fweet trophies : were not this enough ? thy con-queft fliall be crowned by the hands of the Seraphims, triumphed with the found of angels, warbled by the qiiire of fpivits, confirmed by the King of kings, and Lord of holls. Happy foul! thou art not required by devils, but received by angels; and when we die, Lord Jefus, fend thine angels to receive our fouls.

You fee now death's arreff, and what remains further, fave to accept of fome bail ? but what bail, where you have the J<ing'scommandment from his own month ? This requiring is not of any other, but himfclf; of no furety, but of thee (faith God) muft thy foul be required.

ARREST,

Oftheel

ONce more, you fee, I have brought this rich man on the ffage, his doom is now at hand, and death, God's mefllen-gcr, fummons him to appear by requiring of his foul; but of whom is it required ? had he <';ny furcties to put in ? or was any bail fufficient to be taken for him ? no, he mull go himfelf, without all help or remedy, it was he that fmned, and it is he mufl pay for it; Of thee it is required.

How ? Of thee ? Sure death miflakes ; we can find thoufands more fit, none more fearful; there (lands a Saul, near him his armour-bearer, behold a Judas; fuch will outface death's fury; nay, rather than it fail in its office, they will nnt much que-flion to be their own death's-men : but this Of thee., who art at league with hell, in love with earth, at peace with all, is mofl terribly fearful.

Stay death ! there Hands a poor Lazarus at the gates, like Job on his dung-hill, his eyes blind, his ears deaf, his feet lame, his body flruck with boils, and \\\sfoul cheeping rather to be fir angled and die, than to be in his bones. Job vii. 15. Were not this a fit objedl for death's cruelty ? would he fpare the rich, he fliould be welcome to the poor : but death is inexorable, he muft not live, nor jhall the beggar beg his own death for another : Of thee it is required.

But death, yet flay thy hand, here's a better furety ; what needs death a prefs, when he may have volunteers? 'I'here flands an old man as ready for the grave, as the grave for him ; his face is furrowed, his hairs hoary, his back bowing, his hammes bending, and therefore no fong is fitter than old Simeon's, Lord, now letttfl thou thy fervant depart in peace, Lv;ke ii. 29. Youth is loath, but age is merry to depart from mifery : let death then take him that (lands neareft death's door: no, the old muft die, but the young may; he muft die foon, yet be fure thou ftialt not

live

D EylTHs

live long, Of thee it is required.

Cannot this ferve ? let death yet ftay his hand, there ftandsa fervant waiting at this rich man's beck, as if he would fpend his own life to favc his maker's, he can make a pageant of cringes, a£l a whole fpeech of flatteries, every part owes him fervice, feet to run, hands to work, head to crouch, and as the eyes of a maiden unto the hand of her miflrefs, fo the eyes of his fervants look unto the hands of their mafter: but where be thefe attendants when death comes ? was ever any mafter better than Chrill? Were ever any fervants truer than his apoftles ? yet fee their fidelity : muft their Saviour diei? One betrays him, another forfwears him, ail run from him, and leave him alone in the midfi: of all his enemies. What then is the truli of fervants ? the rich man may command, and go without, if death fhould require them, they would not; or if they fhould defire death, he v/ill not; his arreft; concerns not th^ fervants, it is for the mafter himfelF, he that commands others, now death commands him : Of thee it is required.

Will not all do ? Let death but ftay this once : there ftands a friend, that will lofe his own, to fave his life : Greater love than this hath no man, (faith our Saviourj John XV. 13.) when any man hejioixieth his life for his friends. Riches may perhaps procure fuch love, and getfome friend to an-fwer death's quarrel which he owes this man : Jonathan loves David, David Abfa-lom ; and fure it was a love indeed, when Jonathan preferves the life of David, and David widied a death to himfelf in the ftead of Abfalom, 2 Sam. xviii. 33. 0 my fon ylbfalom, would Cod I had died for thee; 0 Abfalom, my fon, my fon : But M'here be any friends fo refpeflive of this worldling ? He wants a Jonathan, a David ; upon a ftrift enquiry we find no friend, no father, no fon, neither heirs noraffigns to whom he may beftow his lands. But what if he had friends as near to himfelf as himfelf;

.4 R REST. 445

no man can die for another; or as the

Pfalmift, A'b man may deliver his brother, nor make agreement unto God for him : for it cofl more to redeem their fouls, fo that he muf} let that alone for ever, Pfalm xlix, 7, 8. Should tlie poor man beg, the old man pray, his fervants kneel, his friends ly at death's feet, and all thefe offer up alt their lives for this rich man's recovery, all were but vain ; it is thy foul is arrefted, and it is thy felf that muft yield it: Of theo it is required.

You fee there is no way but one with him : to conclude then, we'll bid him his farewel, this is the laft office we can do this rich man, and fo we'll leave him.

The hour is come, and the dawning of that dreadful day appeareth ; now he begins to wilTi that he had fome fpace, fome piece of time to repent him; and if he might obtain it, O what would he do ? or, what would he not do ? ' Relieve the weak, vl-fit the iick, feed the hungry, lodge the ftranger, clothe the naked, give half his goods to the poor, and if he had done any wrong, reftore it him again feven-fold :' But alas ! all is too late, the candle that but follows him, cannot light him to heaven; a fudJen death denies his fuic, and the increafing of his licknefs will give him no leifure to fulfill thofe duties: what cold fweats are thofe that feize upon him }^ his fenfes fail, his fpeech falters, his eyes fink, his breaft fwells, his feet die, his heart faints, fuch are the outvv^ard pangs: what then are the inward griefs ? if the body thus fuffers ; what cares and conflidls alflid the foul ? Had he the riches of Croefus, the empires of Alexander, the robes of Solomon, the fare of that rich man that lived deliciouQy every day : what could they do in the extremity of thefe pangs, * O rich man, thou couldft tell us of pulling down barns, and building greater ; but now i-magine the vait cope of heaven thy barn^ and that were large enough, and all the riches of the world thy grain, and that were

crop

crop enough • yet all thefe cannot buy a inimire of eafe, now tliat death will have thy body, hell thy foul. O dark dungeon of imprifoned men ! whofe help wilt thou crave ? whofe aid wilt thou afk ? what relcafe cinft thou expeft from fuch a prifon ? The difeafe i^ paft cure, the fickncfs wants remedy ; alas! what may recover ; now the heart-ftrings break afunder? Thy date expires, thy lafl breath goes, and now is thy foul and body required of thee.

I have hitherto with Nathan, beat Hnful DAvid on a Granger's coat. You muft give me leave to take off the mafk, and fliiew you your own faces in this glafs.

Ufe I. Believe tlipu, O man, who read-eft this, that fliortly there will be two holes where thine eyes now ftand, and then o-thers may take up thy fkuU, and fpeak of thee dead, as I have done to thee living : how foon I know not, this I am fure of, Thy time is appointed^ thy months are determined, thy days are numbred, thy very la ft hour is limited, Jobxiv. 5. 14. Pf. xc. 12. John xi. 9. And what follows, but that thy body ly cold at the root of the rocks, at the foot of the mountains ? Go then to the graves of thofe that are gone before us, and there fee; [See what ? See the lowly end of beauty, flrength, greatnefs, power! Where now are the haughty fons and daughters of pride ? are not their eyes wafted, their mouths corrupted, their bones fcattered ? where be thofe ruddy lips, lovely cheeks, fpark-ling eyes, comely nofe, hairy locks i are not all gone as a dream in the night, or as a fliadow in the morning ? Where are the once valiant atchievers of feats of ftrength ? Their power is gone; their nerves unbrac-

ARREST.

ed ; their bones difmembered, and fcattered

in the grave ? Are thefe the viri itmnortales, the immortal men, that braved it to the fkics, that thought thcmfelvesinvulnerable f, that carried dtfolation, terror, death, where'er they came; are thefe the mighty fons of fame, now reduced to bones and afhes ? Where now lies greatnefs i There in that lowly grave : all are now blended in one common mafs: there's nodiftinflion now: the fair, and ugly; the weak, and ftrong; the poor, and rich; the mean, and great; kings, and their fubjecls; conquerors, and the conquered ; all lie together, all are mingled into commoa duft. *J Alas ! that we neglect thefe thoughts, and fet our minds wholly upon the world and its vanities ! we are careful, fearful and immoderately painful to gee tranfitory riches, like children following butter-Hies; we run and toil, and perhaps mifs our purpofe : but if we catch them, what is it but a flic to befmear our hands.' Riches are but emptj', and yet be they what they will be, all at laft will be nothing. Saladine, that great Turk, after all his conquefts, gets his ihirt faftened to his fpear in manner of an enfign i this done, a prieft makes a proclamation ; ' This is all that Saladine carries away with him, of all the riches he hath gotten.' Shall a Turk lay thus, and do C;hriiHans forget their duties ? * Remember, yourfelves, ye fons of earth, of Adam, what is this earth you dote on.' Be fure you fliail have enough of it, when your mouths mult be filled and crammed with it, and (as your fouls defire, lo) at that day ftiall your bodies turn to It.' O that men are thus given to grafping greedinefs ! there is a gene-

• Wlicn I look upon the tombs of tlie great, (lays one) every moti-jn of envy dies in me ; when I read tlic epitaphs of the beautiful, every inordinate dcfirc goes out ; when I nuct with tlic grief of parents upon a tonib-flonc, my heart melts witli comp.iffion ; when I fee the tomb of the parents tlicmltlvcs, 1 corfider the vinity ot grieving for ihofc v\hom we mult quickly follow: when I (ce kings lyin^ by thofi who dcpofed them, when [ confid.r rival wits placed fide by fide, or the holy men that divided the world with their eoniclh and difpuies, I rcflcO with furrow and allonilhuicnt on the little competitions, fa<^i ns and debates of mankind. When I nad the fcvcral dates of the tombs, of fomc that died ycrtcrday, and fims fix himdred years ago, I confidcr that great day when wc fliall all of us be contemporaries, and make our appearance together.

•f That is, i/icapJilc of being ■wounded.

ration,

D E AT Hs All R E S T,

ration, and they are too common amongft us, that we may preach and preach (as they fay) our hearts out, yet will not they flir a foot further from the world, or an inch nearer unto God, but could we fpeak with them on their death-bed, when their confciences are awaked, then fhould we hear them yell out thofe complaints, What hath pride profited us ? or ivhat good hath riches -with our vaunting brought us ? ^V'i^d. V. 8. Aflure yourfelves, this day or this night will come, and imagine (I pray) that the ten, twenty, thirty, forty years or months, or days, or hours which you have yet to live, were at an end ; were you at this prefent ftretched on your beds ; wearied with flruggling againll your wearied pangs ; were your friends weeping, your phyficians parting, your children crying, your wives howling, and yourfelves lying mute and dumb in a mofl pitiful agony.

Beloved Chriftian ! whofoever thou art, flay a while, I pray thee, and pra^life this. meditation ! * Suppofe thou now feltcll the cramp of death wrefting thy heartilrings, and ready to make that ruful divorce betwixt thy body and thy foul; fuppofe thou liell now panting for breath, fwiming in a cold fatal fweat; fuppofe thy words were fled, thy tongue flruck dumb, thy foul amazed, thy fenfes frighted ; fuppofe thy feet beginning even to die, thy knees to wax cold and fliflF. thy noftrils to run out, thine eyes to fink into thy head, and ail the parts of the body to lofe their office to aflill: thee ; upon this fuppofal, lift up thy foul, and look about thee, (O, 1 can tell thee, if thou livell and die in fin) there would be no where any comfort, but a world of terror and perplexity: look upwards, there fliouldeft thou fee the terrible fword of God's jufticc threatning, look downwards, there (houldefl thou fee the grave in ex-pedtation ready gaping; look within thee, there fnouldeft thou feel the worm of con-fcience bitter gnawing : look without thee, there fliouldeft tliou fee good and evil an-

447

gels on both fides, waiting whether of them fhould have the prey: now alas! then would-eft thou fay, the foul to depart from the body were a thing intolerable, to continue ftill therein were a thing impoffible, and to defer this departure any longer, fuppo-fing this hour were thy laft hour, no phy-fick could prevail, it were a thing unavoidable : what then would thy poor foul do, thus invironed with fo many flraits V O fond fools of Adam's feed, that neglefl the time till this terrible paffage ! how much wouldft thou give, if thiis it were, for an hour's repentance? At what rate wouldefl thou value a day's contrition I M^orldsare worthlefs in refpeft of a little refpite, a fhort truce will feem more precious than the treafures of empires, nothing would then be fo much efieemed as a trice of time which before by months and years thou la-vifhly mifpent. Think on thy fins, nay, thou couldfl not chufe but think, Satan ■"would write them on the curtains of thy bed, and thy agalhed eyes would be forced to look upon them, there wouldeft thou fee thoufands committed, not one confef-fed, or thoroughly repented, then too late thou wouldefl begin to willi, * O had I led a better life, and were it to begin again O then would I fafl and, pray, how repent how live ! certainly, certainly, if thou go-efi on in fin, thus would be thy departure, thy carcafe lying cold among the flones of the pit, and thy foul, by the weight of fin irrecoverably finking into the bottom of that bottomlefs, burning lake.'

UJe 2. But to prevent this evil, take this ufe of advice for thy farewel: vvbilfl yet thy life lan:eth, whilfl; yet the Lord gives thee a gracious day of vifitation, ply, ply all thofe blclfed means of falvation, as prayer, and conference, and meditation, and fermons, and facraments, and faflings, and watching?, and patience-, and faith, and a good confcience; in a word, fo live, that when this day or night of death comes, ihou mayeft then Hand firm and fure: as yet

thou

DOOMS-DAY.

thou art in the way of a tranfitory life, as yet thou art not entred into the confines of eternity : if now therefore thou wilt walk in the holy path, if now thou wilt Hand out againd any fin whatfoever, if now thou wilt take on thee the yoke of our Saviour Ghrifl, if now thou wilt aflToci-atcthyftlf to that fe£l and brotherhood that is every where fpoken againft ; if now thou wilt direft thy words to the glorifying of God, and to give grace unto the hearers ; if now thou w ilt delight in the word, the v/ays, the faints, the fervices of God ; if now thou wilt never turn again unto folly, or to thy trade of fin, though Satan fet upon thee with his baits and allurements to detain thee in i^s bondage, but by one ' darling delight, one minion-fin : then I dare allure thee, dear, right dear -ivill he - thy death in the fight of the Lord, Pfalm cxxvi. 15. With joy and triumph wouldeft thou pais through all the terrors of death,

with finging and rejoicing would thy foul be received into thofe facred maniions a-bove. O happy foul, if this be thy cafe I O happy night or day, whenfocver the news comes, that then mufi: thy foul be taken from thee!

You may think it now high time, that v^'e bid this farewel-fvmeral text adieu. Then' for conclufion, let every word be thy warning. Left this be thy time, provide for this and every time; left the flight be dreadful, Do notfleep, as do others, but watch and be fober, i Thefl". v. 6. left thy foul fliould fufter, defire the fufterings of thy God to fatisiie ; left death require it of thee by force, ofter it up to God with a chearful devotion ; and \<:ii this of thee be fearful, who haft lived in fin, correct thefe courfes, amend thy ways, and the blefling of God be with thee all thy life, at the hour of death, now, henceforth, and for ever, y^ineu.

DO O M S - D A Y.

Matth. xvi. 27. Then Jlmll he reward every man according to his ivcrks.

TH E dependence of this text is limited in few lines, and that your eyes wander no further than this verfe, therein is kept a general affize ; the Judge, officers, prifoners ftand in array; the Judge is God, and the Son of man ; the officers, angels, and they are his angels; the prifoners, men, and becaufe of the goal-delivery, every man. If you will have all together, you have a Judge, his circuit, his habit, his attendants, his judgments: A Judge, the Son ofman\ his circuit, he fmil come i his habit, in the glory of his Father-^

his attendants, with his angels : what now remains, but the execution of juftice ? Then without more ado, fee the text, and you fee all; the fcales in his hand, our works in the fcales, the reward for our w orks, * of juft weight each to other ; Then fmllhe reivard every man according to his wcrks. The text gives us the proceeding of dooms-day, which is the lafl day, the laft feffions, the laft affize, that muft be kept on earth, or is decreed in heaven ; if you expe£l flieriffs or judges, plaintiffs or prifoners, all are in this verfe, fome in each

• Imean not an arithmct'cal, but a gtomttricnl weight; rewards, tfpccially of luavcn, arc notcqral according «»juftice, but prcporliunablc accord ng to pronDiic.

word.

DOOM

word. T^en is time's trumpet that proclaims their coming. He is the judge that examines all our lives. Reward is the doom,that proceeds from him in his throne. Man is the malefactor, every man ftands before him as a prifoner. Works are the indictments, and according to cur works mufl go the trial howfoever we have done, good or evil.

Give me yet leave, this judge fits oh trials as well as prifoners; it is an high court of appeal, where plaintiffs, counfel-lors, judges, all mufl: appear and ^nfwer. Would you learn the proceedings ? There is the term, then; the judge, />e: the fen-tence, Jhall reward; the parties, ei>ery wan; the trial itfelf, which you may find in all to be jufl: and legal, every man his reward according to his works.

We have opened the text, end now you fliall have the hearing. Then.']

THEN? AVhen ? the ahfwer is Ne»^ gative, and Politive. Firft, Negative, Then; not on a fudden, or, at leaft, not at this prefent. This life is no time to receive rewards, the rain and fun pleafure both the good and bad ; nay, oftentimes the bad fares beft, and God's own children are moft fiercely fined in the furnace of affliftion ; The earth is given into the hands of the wicked, faith Job, chap. ix. 24. but, If any man xv ill follow me, he mufi take up his crofs, faith our Saviour, Mat. xvi. 24. Joy and pleafure, and happinefs attend the ungodly, while God's poor fervants run thro' the thicket

S-DAT,

449

forae ifTue of time, and then rtiall wehave our rewards, when the Son of inan flm'l come in the glory of his Father, Let this admonifh us to have patience in all our expeftations: what is it to fufFcr a while, an inch of time, confidering the reward is great indeed, everlafting in durance ? Refl in the Lord, faith David, and wait pati-ently for him : fret not thy/elf for him. who profpereth in his way, Pfalm xxxvii. 10, II. And will you know the reafon ? For yet a little while, and the wicked fmil not be; but the meek fhall inherit the earth, and fhall delight themfelves in the abundance of peace, Pfalm xxxvii. 10, 11. So they fhall indeed, if only they will expeft a little time ; not now, but then ; ftay yet a little while, and be fure anon the reward fliall be given.

2. But to anfwer pofitively, x\-\\%then\% no other than dooms-day, and when that fliall be, will be known bert by. Conjectures, and Signs. We will begin with the former.

I. Some would have It in the year 6000, from the beginning of the world; this was the fen tence olf Elias, fay the Jews, whofe prophecy thus runs, ' Two thoufand years before the law, two thou-fand years under the law, and two thoufand years under the gofpel;' how untrue this founds, any one may guefs that con-fiders ; in the firfl: number he fails, becaufe it was too little; in the fecond number he errs, becaufe it was too much ; and if E-lias fay amifs for the time now pafi, how fliould we believe him for that yet to come?

of briars and brambles to the kingdom of Others, befides teftimony, produce reafon

That as God was creating the world fix days, fo he mufl be a governing it fix thoufand years ; here's a feeming proportion, but upon vihat reafon ? Every day, fay they, mufl be a thoufand years with man, becaufe a thoujandyears are but as one day with God, Pfalm xc. 4. It were too frivolous a pains to repeat any more, or to anfwer thefe : ' Is not this faciilege, to

heaven : but, Shall not the Judge of all the earth do right? Gen. xviii. 25^. A time fliall come when both thefe mufl have their change : Mark the upright, and behold the jufl', for the end of that man is peace; but the tranfgrcffors fhall be de-Jiroyed together, and the end of the wicked fhall be cut off, Pfal. xxxvii. 37, 38. The e5c.-6l of things is befl known to us in

M m m

brealc

break into God's place, and pry into his fanftuary ?* (fays Salvian.) Why fliould we prefume to know more than God would have us? Look at the apoftles, were tiiey not God's fecretaries ? Look at the angels, are they not God's heralds ? Look at Chrift himftlf, is he not the Son of God ? and yet, as he is the Son of man.he fpenks of all, Of that day and hour knoweth no vian, no angel, neither the Son, hut the Father only, Mark xiii. 32. 'It is not for ns to feek, where the Lord hath not a tongue to (peak.' A\'hyniould we know more than other men, than all men, than angels, than Chrift himfclf, who (as man) was either ignorant of it, or, at leaA, had no commiflion to ^-eal it. It is not for you to know the times and fcafons, which the Father hath put in his own power, A£ts i. 7. It is a better ufe which our Saviour makes, Take heed, watch, and pray -, for ye know not when the time is, Mark xiii. 33. v^s a thief in the night, i ThelT". v. 2. ib isdoomS'day, it comes fuddenlj', it will come Ihortly : would you needs know when ? Why then when you leail imagine fuch a matter, then when worldly honours profit nothing, then when kindred and acquaintance fail, then when the world fliall be fet on fire, then, then he fl)all re-•ward every man according to his works.

But, 2. If conjectures fail, the ligns are certain ; Thomas Aquinas tells us that Je-rom reports of fifteen miracles for fifteen days, which he writes to have found in the Hebrews annals, and immediately mull precede the Judge's coming. ' The firft day, (faith he) the fea fliall fwcU, and lift up her wavesjatleafl:, fifteen cubits above the height of the highcft hills. The fecond day, unlike to the former, the fea Chall ebb again, and the waves be fallen till they fcnrce be fcen. The third day, the fea raufl return to its ancient courfe, and fo abide that day as it was before. The fourth day (ca-monffers (hall appear above the fea, whole bellowing roars fhall fill the air with cries, which

-Dyl r,

God alone underflands, and men fhall tremble at. The fifth day, all the fowls of the air (hall f^ock together, and meeting in the fields, fliall there chatter, and ftarve for fear of the approaching times. The fixth day, floods of fire flTall rife up againfl the firmament, which kindling at the falling fun, fhall run like a lightning to the rifing morn. The feventhday all fkrs and planets fliall fhoot out fiery comets. 1 he eighth day, there fliall be a general earthquake, and the motion fo violent, that the ground fhall hop, and the living-creatures not fland on their feet that walk on the tottering floors. The ninth day, trees fhnll fvveat blood. The tenth day, all the Hones of the earth fliall war together, and with a thundering noife break one upon another. The eleventh day, all buildings fhall be ruined, and all the hills and mountains melt into dufl and powder. The twelfth day, all beafls of the field ihall come fVoin their woods and dens, and fo abfiaining from their food, fliall roar and bellow up and down the plains. The thirteenth day, all graves fhall be open, from the riling up of the fun, unto the going down of the fame. The fourteenth day, all men jhall come abroad, and fuch a diftraction feizc on their heavy hearts, that they fiiall lofe the fptech and volubility of their tongues. And the fifteenth (which is the h'A day) the living men Ihall die, and the dead Ihall live again, all above earth be chonged,and thofe in their graves be raifed and recovered.'

I will not fay thcfe things are certain (I leave you to the Author that recites them) but, if any whit true, why, blcllcd Lord ! what a day of appearance fhall this be ? I know nor, faith one, what others may think of it, but ' for myftlf it makes nic tremble to confider it:' it is a day of anger and wrath, a day of trouble and hca-vinefs, a day of ohfcurity and darknejs, a dny of clouds and blacknejs, a day of the trumpet and alarm againjl the Jlrong ci-

tieSf

DOOM

ties, and agabij} the high towers, Zeph. i. 15. (Ghryfoftom, Homil. 77. on Matt.) I will but run through the figns, as we find them in God's writ, and then fee if your hearts will fail for fear.

Then (hall the fun be darkenerl,Mat.XKiv. 29. Can nature fland and fufPer a general ecllpfe? WhenChrift died the fun could difcolour its beauty, and fuit itfelfin black toits Maker's condition; and now man dies, the fun is clad again in mourning-robes. Alas ! what can it do but mourn i God lives, but mankind dies : tho' he was the Greator,yet we are the creatures for whom it was created : * When the housholder dies, (fays Ghryfofl:. on Matt, xxiv.) the family grieves:' were all eyes dry, here is the eye of the world weeps itfelf blind to fee this diiTolution : is man bereft of com-palfion, for whom the fun itfelf undergoes this paffion ? Think on thofe times, when darknefs that maybe felt fhall fpread over all the earth ; how fliould plants bu£^ wither ? or, hearts of the field but wafte ? how fliould men but die, when they flum-bleat noon-day? Their eyes fliall fail them, the light forfake them ; miferable men ! the fun Ihall not fliine on ihem, becaufe God will judge them. But this is not all.

Then /hall the moon not give her light, Matth. xxiv. 29. As the day and night are both alike with God, fo the day and night {hall be alike with man ; the fun will not lend it luftre, nor can the moon borrow any more light: but what ftrange war makes this confufion of nature ? The fun Ihall look black ; and the moon be turned into blood, Joel ii, 31. Here is a new moon, and fuch a change as before was never feent there is no increafe, no full, no wane, but all the light is at once extinguifhed : unhappy creatures that depend upon her influence ! how fliould they live, when Ihe herfclf wades in blood ? God made thele ' lights for figns, and for feafons, for days, and for years:' but now figns arc out, feafons part, days are done, years aboliflied ;

M

The angel hath f-cocrn by him that liveth for ever and ever, that time fhall be n^ longer. Rev. x. 6. Who will not believe that hears this facred oath ? was it a man ? No, an angel: did he fay it ? No, he fwore it: How ? by himfelf ? No, it was by him that lives for ever and ever: jnd what ? that time mufl be little ? Nay, it mufl be no longer, Time Jlrall be no more. How (hzW it be no more ? The fun is disfigured, the moon difrobed, both eclipfed. But this is not all.

Then (hall thejlars be (haken : the powers of heaven shall move, and the lamps of heaven ftiall tremble; thefe were God's threats againfl the Babylonians, Ifaiah xiii. 10. For the Jlars of heaven, and the planets thereof Jimll not give their light. Againfl the Egyptians, Ezek. xxxii. 7. / will cover the heaven, and make the flan dark over thee : Againfl all his enemies, Joeliii. 15. The (iin and moon f jail be dark' ened, (but not they alone, for) and the Jlars themfelves f>all withdraw theirfjin' ing: but what fpeak we of darknefs, or the flats not ftaining .^ they fliall not only dim, but down. In thofe days, faith our Saviour, Mark xiii. 15. after that tribii^ lation the fun and moon fhall darken, and the far s of heaven fall fall: How fall? ' So thick (fay expofitors) that the firmament fliall feem to be without ail manner of light. I cannot fay thefe figns fliall be real; whether it is by fubtratflion of tl^eir light, or the conceit of brain-troubled iln-ners,or the fall of fome inflamed vapours, or the apoftafie of fome enlightened per-fons : for certain, to fpeak literally, there fhall be fome change in the whole order of nature: Sun and moon, Jlars and planets, all mufl: lofe their lights, and by all likelihood, it is the glory of the judge that will dazle thofe candles: neither is this all. Then (hall the elements melt : The fire fhall fall down from heaven, the air turn itfelf into vapours, the fea fwcll above all clouds, the earth be full of yawning clefts, m m 2 and

3nd violent tremblings, 2 Peter ili. i8. A fire, fliall firft ufher the judge, and fuch a fire as Hiall have the property of all fires: that lire in its fphere, this fire on earlh, the fearful fire which torments in hell, all Ihall meet in one, and according to their feve-ral qualities, produce their feveral effefts: * The jiifl: fhall be refined by one ; the wicked Ihall be tormented by another ; the earth be confumed by a third :' There is no creature but it mufl be fuel for this fire; as the firfl world was deflroyed with •water, to quench the heat of their luft ; fo mufl this be deftroyed with fire, to warm the cold of our charity. But not the fire alone.

Then JJoall the am breed 'wonders : what '-(hall be feen but lightnings, whirl-winds, corufcations, blazing-fi:ars, liafhing thun--ders ? Here a comet runs rovmd in a circuit, there a crown compalTeth that comet; near them a fiery dragon fumes in flames, every where appears a (hooting fire, as if all above us were nothing but inflamed air. Yet not the air alone.

Thtn Jhall the waters roar^ Luke xxl. 25. Rivers fliall wax dry ; the fea froth and foam, and fume : thofe that dwell near fhall wonder at the fwelling tides; others afar off fliall tremble at the roaring noife: what threats are thofe which the furges murmur ? >Var is proclaimed by , noife,fet on by blafls, continued by ftorms, the floods and tides fhall run over all the plains, the fea and waves fliall mount up to the very fkics ; now would they war with heaven, then overwhelm the earth, anon will they fink to hell; and thus Ihall they rove and rage, as if they would threaten all the world with a fecond inundation. Nay yet again.

Then fhall the earth be Jhaken in divers places (faith Matthew, ch. xxiv. 7.) in all places (faitli Joel, chap. i. Jo.) for all the earth Jlmll trtmblebtjore him. Here is an earih-quake indeed ; not fbme part of the land, by reafon of fome cloiilered wind,

S^D A r.

but the rocks, mountains, caflles, cities; fome countries fhall remove, others be ruined : thus all the earth fhall be as a fwallowing gulf, that all things here fitu-atcd, may be then devoured. VV^hatcan I more ?

Then fhall plants ceafe their growth, beafls want their fenfe, men lo!e thtir reafon : were this but little, you may wonder more.

The Sybils could affirm, That nature Jhould both ceafe and change her being ; the trees inflead of growth fhall fwcat out blood, the beafls fliall bellow up and down the fields, then want their fenfe. Men fhould have disfigured faces, aflonilhed hearts, affrighted looks; then lofe their reafon: nay, what marvel then, if at the world's end, they be at their wits end ? O fearful figns, enough to move flinty flones! if this be the term, what is the fuit, the bill, the doom, the execution .' A trump fliall fummon, death will arrefl, God mufl have appearance, and then is the day : then Jl:all he reward every tnan according to his works.

What a chaos is here, when the world mull be thus turned topfie turvie .'* The fun, the moon, the liars ; come yet a little lower, the fire, the air, the fea, the earth ; nay, trees, and bealls, and men, all mufl be out of order in the whole courfc of nature.

U/e I. "Who can read or hear this prognoftication of dooms-day, and not wonder at the figns which (hall hang over our heads ? We fee by experiences when any outragious florm happens on fea, or land, how wonderfully men are difmaid, how flrangely afloniflied : now then,when the heavens, the earth, the fea, the air fliall be wholly diflcmpered and dilbrder-ed; when the fun ll)all threaten with mourning, the moon wiih blood, the ftars with their falling; yea, when all the heavens (h.Tll (brink and pafs away as a paper IcioU, who then dares eat, or drink, or

fleep,

D O O

fleep, or take a minute's reft ? Be fure thefe days {hall come, and the figns fliall pafs: j^wake ye drunkards, and weep, alt ye drinkers of nvine, becaufe of the new tvine ; for it Jhall be pulled from your mouths. Gird yourfelves, and lament ye priefis, howl ye minifters of the altar : alas ! for the day, for the day of the Lord is at hand, and as defiru6iion from the Almighty, fhall it comey Joel i. 5. xiii. 15. What are ye infenfible of thefe figns ? The impi ifoned thief fears at the news of the aflize : and is the finner fo impudent that he fears nothing ? The day fhall come when the men of earth fhall fear, and be fnll of fear ; e-very fign fhall breed a wonder, and every fight fliall breed a wondrous tenour; men fhall hide themfelves in the caves of heafls, and the hearts feek to fave themfelves in the houfes of men : where then fhall the wicked ftand when all the world fliall be thus in uprore ?

Uje 2. Yet a word for us all, we have all warning, and we had beft to provide ;*" yet the weather is fair; we may frame an ark to fave us from the fiood ; yet are the angels at the gates of Sodom; yet is Jonas in the ftrcets of Nineveh, yet the prophet wooes, 0 Judah, how fhall lintreat thee ? Hofea vi. 4. yet the apoftle prays, nay, We pray you in Chriffsjiead, that ye will be reconciled unto God, 2 Cor. v. 20, 1o conclude, yet the bridegroom flays the virgin's leifure; Lord that they would make fpeed, feeing the joys of heaven tarry for them. This term is at hand, and is it not time to petition the judge of heaven ? What a dangerous courfe is it never to call to mind that time of times, until we fee the earth flaming, the heavens melting, the judgment haltening, the judge with all his angels coming in the clouds, to denounce the laft doom upon all fiefh, which fhall be unto fome wo, wo, when they fhall call to the mountains to cover them, and for fliame of their fins hide themfelves (if it were polfible) in hell-fire :

M S-D ^ r. 453

if we have any fear, this fhould move fear ; if we have any care, this fhould move us all to be careful indeed. We have not two fouls that we may hazard one, neither have we two lives that we may truft to a-nother, but as thy laft day leaves thee, fo will this dooms-day find thee. Who would not but accept of the fatherly fore-warning of Chrift our Saviour ? See you not now many figns, as the heralds and forerunners of his glorious coming ? The a-bounding of iniquity, the waxing cold of charity, the rifing of nation again/} nation, Mat. xxiv. 7. 12. Was there everlefs love ? was there ever more hatred ? where is that Jonathan that loves David as his own foul f nay, where is not that Joab, that can embrace freely, but carries a malicious heart toward Abner ? fure we are near the end indeed, when charity is grown thus cold. You then that would have the comfort of the day, take thefe figns for warnings, provide for him who hath thus long waited for you ; and /eeing you look for fuch things, be diligent that ye may be found of him in peace, without fpot, and blamelefs, 2 Pet. iii. 24. Who would endanger their fouls for a little fin ? Bufie clients heed nothing but their caufe, and . if you would recover heaven, be fure that ye mark this term. The time draws on, now the writes are out, anon comes the judge, and then is the day. Then he fhall reward every man according to his works. You fee the term, and now you may expert to view the Judge: the term is then, the Judge is he. Stay a while, and the next time you fliall fee him in his judgment-feat. He.']

E ? Who ? If you look at the foregoing words, you may fee who lie is. The Son of man flmll come in the glo- ' ry of his Father, and i' is he ihatfhiiH reward us according to our works This ti tie of the Sou of man, denotes unto us the humiUtyofthe Son of God; whet is the fon of man, but «ian I and this tells us

how

H

how humble he was for us, that being God ■was made man, or the Son of man, which isallone, according to that, Pfalm viii. 4. IVhat is man that thou art mindful of himy or thefon of man that thou vifitejl him ?

It is X.\Vitfiod is the judge of all, Heb.xii. 23, and yet it is as true, this God is man, A6ls xvi. 31. Cod (faith Paul) will Judge the "World, but it is by that man ivhom he hath ordained. God hath the power, but Cod as man hath only the commiflion. He (who is God) hath given him authority to execute judgment, and would you know the reafon ? it is only bccaufe /»<? is the Son of man, John v. 27. In a word, God fhall judge, the whole trinity by prefcription, Chrift only in execution : the Father ' judgeth, but by the Son ; or, as the cvan-gclifl: John, The Father judgeth no w.an, • hut hath committed all judgment to the Son, John v. 22.

But becaufe, as man, there appears in him a double form, as humbled, as glorified; we'll difcufs thefe queflions which refolve all doubts.

I. AVhether Chrifl:, as man, or, 2. AVhether man as glorified, fliall appear unto" us, when he will reward us?

To the firft, we fay, That only as 7nan he will appear our judge, who as rnan appeared when himfilf was judged; what better reafon to exprefs the benefit of our r redemption, than fo to judge us as he did redeem us ? Was he not man that fuffei^ed, died, and M'as buried ? and is he not man that one day fliall come to judge both the quick and the dead? 'He that came obfcurc-ly to be judged by the unjufl, fliall then anpear openly to judge all thejuft:' fays /i'irtin,in his book of the city of God. The ^ fame man, who is God and man, (hall be our judge in his human nature, by his divine povicr. Thus we fay, God, who is the Ancient of days, hath the power original ; bur man, who is the Son of God, hath the power traduced; and therefore, faith Daniel, One like the Son of man ca^uc with

-DAT.

the clouds of heaven, and cami to the An-cient of days, and they brought him near before him, and there was given him dominion, and glory, and a kingdom, Dan. vii. 13, 14.

Ufe. Confider this ye that are going to the bar: what a fight will this be to the faithlefs Jews, ftubborn Gentiles, wicked Chriftians, when every eye fhall fee him, and they alfo who pierced him. Rev. i. 7. ' This is the man ((hall they fay) that was crucified for us, and again crucified by us:' Why, alas ! every fin is a crofs, every oath is a fpear, and when that day is come, you muft behold the man whom thus you do crucify by your daily fins. Sure this will be a fearful fight! where is the bloody fwearer that can tear his wounds, and heart, and blood, and all I at this day of doom * thofe wounds (hall appear, that heart be vifible, that body and blood be feen both of good and bad,' and then fiiall thai fearful voice proceed from his throne, ' Ihis was the heart thou piercedft, -thefe are the wounds thou razedlf, and this is the blood thou fpilledff:'- here is the fearful judgment, when thou that art the mur-therer fhall fee the flain man fit thy judge : what favour canft thou expeclat his hands whom thou hafi fo vilely abufed by thy daily fins ? Be fure, the Son of man will cctne, as it is written of him, but wo unto that man by whom the Son of man is betrayed; it had been good for that man if he had not been born, Matth, xxvi. 24.

To the fecond queflion we anfwer. That as Ghvifi fliall appear in *lie form of man, fo this man (hall appear in a glorious form : he that is a Mediator between God and man, mull both interceed for man to God, and communicate thofe things which are of God to man : to this pur-pole, both thefe cflices are agrceabl-e to him, in that he participates of both extremes ; he is man to abide the judgments \\\\c from God , he is'God to convey all his benefits unto man : as then, in his firfi

coinin".

D O O M

COmlng, he pleafed God by taking the infii-mities of man upon him; fo in his lecord coming will he judge us men, by appearing in that glory which he derives from God. But look about you, who is this judge arrayed in fuch a majefty ? J fire devours before hirn, and behind him a fiame burns «/>, en every fide the people tremble, and all faces fhall gather black-jiefs, Eccl. ii. 3, 6. Here is a change indeed, he that was in a cratch, now iits on a throne; then Chrift flood like a Lamb before Pilate, now Pilate flands like a ma-lefaftor before Chrift; he that was once made the footflool of his enemies, mufl now judge till he hath made all his enemies his footjiool, Pfalm ex. i. Where fliall they run ? and how fhall they feek the clefts of the rocks, and hollow places ? The glory of his majefty kindles a flame, while the heaven and earth fioall fiy from the pre fence of this judge. 0 ye heavens, ivhy do ye flee away ? what have ye done ? why are ye afraid? Rev. xxi, 17, It is the majefty of the judge that will amaze the innocent, the greatnefs of whofe indignation, will be able to ftrike all the heavens with terror and admiration : when the fea is outragious and tempeftuous, he that ftands on the fliore will be (truck into a kind of fear ; or, when the father goes like a lion about his houfe, in punilliing his bond'flave, the innocent fon ftands in great fear and trouble; and how then (hall the wicked- tremble, when the very heavens (hall be afraid ? * If the goodly cedars of Lebanon be (haken, what (liall become of the tender twigs of the defert ? if the fturdy rams ftoop and tremble, how will the bleating lambs cry,and run away V and, if the juft and righteous fcarcely be faved, ivhere fliall the ungodly and finner appear? I Pet. iv. 18. rhe mountains and heavens fhall melt before the Loid; and what Ao-ny hearts have we, that for all this are nothing at all yet moved ? But, may be, I prevent your expe(ftati-

s-D^r. _ 455

on, if here be a judge, where is the guard? Behold him coming from above with great power and glory : would you know his habit ? He is clothed with majefty: feek you the colour ? 'Tis the brightnefs of his Father : would you view his attendants ? They are an hoft of angels: look you for the guard '• They are a troop of (hining cherubims; nay, yet fee a longer train, a further company, the fouls of faints de-fcend from their imperial feats, and attend the Lamb with great gbry, and glorious majefty : never was any judge lord of fuch a circuit; his footftool are the clouds, his leat the rain-bow, his juftices faints, his officers angels, and the archangel's trump proclaims a filence, whilft a juft fentence comes from his mouth on all the world. Thus are the alTizes begun to be folemniz-ed; The thrones^ as Daniel faw in his vi-llon, were fet up, and the Ancicfji of days fate down, his garments white asfnoxv^ and the hair of his head like pure wool, his throne like the fiery flamey and his wheels as burning fire^ Dan. vii. 9. This is the judge, whofe coming is fo fearful, u(l:iered by a fiery flood, apparelled in fnowy white, carried in his circuit oiT burning wheels, and attended with the number of thoufand thoufands. O ye Jews, behold the man whom before ye crucified hke a raalefaflor, behold him in his throne, whom you iaid, his difciples had ftollen by night out of his grave: behold him in his majefty, whom you would not deign to look upon in his humility; the bafer you ef-teemed his weaknels, the heavier muft you find and feel his mightinefs. The Son of man appears, and the kindreds of tl".e earth muft mourn ; fuch aflioutof fury follows ^i the fight of his majeffy, that the vaults fliall echo, the hills refound, the earth ftiake, the heavens change thfir fltuation, and all be turned to a confufion; then_ fhall the wicked weep and wail, and yet their tears not ferve their turn, their lins paft betray them, their iliameprefent condemns

D 0 O M S^D ^ r.

demns them, and their torment to come confounds them ; thus fball they bewail their miferablehap, their unfortunatebirth, and their curled end: 0 fearful Judge, terrible as an army with banners, Cant. vi. 4, ^. turn away thine eyes from us, which overcorhe the proudeft potentates : the kings of the earth fliall be aflonifhed, and the nations of the ifles fliall fear from far : every eye fliall fee Him whom they have pierced, and tremble at the prefence of his light. Conceive the guilty prifoner coming to his trial, will not the red robes of his Judge make his heart bleed for his blood-(hed? doth not thatfcarlet cloth prefent a monftrous hue b^re his eyes ? O then ! what fight is this, when the man flain, fits in the judgment-feat, the rofi^ wounds of our Saviour ftill bleeding, as it were, in the prifoners prefence ? Thefe are the wounds, * not as tokens of infirmity, but victory, and thefe now (hall appear (as A-quinas thinks) not as if he mufi fuffer, but to fliew us he hath fuifered.' See here an object fullofglory,fplendor, majefl:y,excellen-cy,and this is He, the Man, the Judge, the Re-warder of every man according to his works.

The Judge we have fet in his throne, and before we appear, let us praftife our repentance, that we anfwer the better.

i/fe I. Think but, O Tinner, what (ball be thy reward, when thou fliialt meet this judge; the adulterer for a while may flatter beauty, the fwearer grace his words with oaths, the drunkard kifs his cups, and drink his bodies health, till he bring his foul to ruin : but remember for all thefe things Cod will bring thee to judgment, Eccl. xi. p. Cold comfort in the end : the adulterer fliall fatisfie his luff, when he lies on a bed of fire, all hugged and embraced with thofe flames; the fwearer Ihall have enough of wounds and blood, when devils torture his body, and rack his foul in hell; the drunkard Ihall have plenty of his cups when fcalding lead Ihall be poured down his throat, and his breath draw

flames of fires inflead of air; as is thy fin, fois thenatureof ihy punifliment; thejuft judge (hall give juff meafure, and the balance of his wrath poize in a jufl proportion.

Ufe 2. Yet I will not difcomfort you who are the judge's deareft favourites: now is the day if you are God's fervants, that Satan fhall be trod under your feet, and you with your Lord and mafler Chriff, fhall be carried into the holiefl: of holies. You may remember how all the men of God in their greatefl anguifhes here below, have fetcht comfort by the eye of faith at this mountain : Job rejoiced being caft on the dung-hill, that his Redeemer lived, and that he Jhould fee him at the laft day fland on the earth : John longed and cried, ComCt Lord Jefus, come quickly -, and had we the fame precious faith, we have the fame precious promifes : why then are we not ra-viibed at the remembrance of thefe things? certainly there is an happy faith, wherefo-ever it fliall be found, that fhall not be a-fliamed at that day : Now therefore, little children, abide in him, that when he Jlmll appear, we may have confidence, i John ii. i8. Confidence? what elfe ? I will fee you again (faith our Saviour judge) and your heart fhall rejoice, and your joy no man taketh from you, John xvi. 22. O blefl^ed mercy, that lb triumphs againft judgment; our hearts muft joy, our joys endure, and all this occafioned by the fight of our Saviour ; for He fhall reward every man according to his works.

W e have prepared the judge for fen tence: he hath rid his circuit in the clouds, and made the rainbow his chair of flate, for his judgment-feat ; his flierifls are the faints, that now rife from the dufl to meet their judge, whom long they have expected : the lummons is fent out by a fliout from heaven; the cry no fooner made, but the graves flie open, and the dead a-rife : flay a while till ready them ; you have feen the judge, and now we prepare the judged. He, is the judge) every man, the

judged:

DOOM S-D-yi r.

judged : and he fliall reward every man according to his works.

Every man."]

THE perfons to be judged, are a world of men, all men of the world, good and bad, eleft and reprobates, but in a different manner : To give you a full view of them, I muft lead your attentions orderly thro' thefe paflages; there mud be a citation, refurreflion, collc^ion, feparati-foUow me in thefe paths, and you

457

the King of heaven ; it /ha]J t'emove the center, and tear the bowels of the earth, open the graves of all the dead, and fetch their fouls from heaven or hell, to rc-unitc them to their bodies. A dreadful furn^ mons to the wicked, whom this fuddeii noife will no lefs aftoniih than confound; the dark pitchy walls of that infernal pit of hell, fhall be fliaken with the fhout, when the dreadful foul fliall leave its place

— • r - ' - y •- of terror, and once more re-enter into her

may fee both the men and their difference, (linking carrion, to receive a greater con-before they come to their judgments. demnation : what^terror will this be to the I. There is a fumroons, and every man wicked wretch: what woful falutations will muft hear it: it is performed by a iliouc there be between that body and foul, which from heaven,and the voice ofthelafl trump: living together in the height of iniquity the clangor of this trump could ever found mufl now be re-united to enjoy the fulnefs in Jerom's t^x%y_Arife, ye dead, and come of their mifcry ? The voice of Chrift is

on

to judgment. The clangor of this trump will found in all mens ears, it will wake the dead out of their droufie fleep, and change the living from their mortal ftate

powerful, The dead fiall hear his voice, and they fiall come forth, they that have done goody unto the refurreSiion of life, and they that have done evil, unto the re-

viiang.- M'^ *.....5 ..v.... ..V,.....X ■"■""-i ""« '•'^'-y '/>'"< nave aone evi

make devils tremble, and the whole world furre£iion of condemnation.

fliake with terror : * A terrible voice, ' a You hear the fummons, and the next Is

trumpet fliall found that fliall fliake the your appearance ; death the goaler brines

world, rend the rocks, break the moun all his prifoners from the grave, and they

tains, diflblve the bonds of death, burft muft ftand and appear before the Judo^e of

down the gates of hell, and unite all fpirits heaven. '^

to their own bodies.' Chryfoft. on Cor. What fay you to this trump, that can make the whole univerfe to tremble ? no fooner fliall it found, but ' the earth fliall fliake, the mountains flap like rams, and the little hills like young flieep :' It fliall pierce the waters, and fetch from the bottom of the fea the dufl: of Adam's feed ; it fliall tear

the rocky tombs of earthly princes, and .^^^.„^. .„ ^.,^. v.v.,„ucicic make their haughty minds to floop before kiel's dry bones ihall live

N n n

The fummons is given, and every man mufl: appear: death muft now give back all their fpoils, and reflore again all that flic hath took from the world f. What a ghaflly fight will this be, to fee all the fepulchres open, to fee dead men rife out of their graves, and the fcattered duf^ to flie on the wings of the wind, till it meet together in one compad^ed body % > £ze-

'' ' ' ' ' thus faith the

Lord.

Lo ! a mighty trump, one half conceai'd In clouds, one half to mortal eye reveal'J, Shall pour a dreadful note : the piercing call, Shjll rattle in the center (.f the ball; Tn' extended circuit of creation thake, The living die with fear, the d:ad awake.

T^.is eciioing voice now rends the yielding air, ' For judgment, judgment, (6ns of men, prepare!'

Earth (hakes anew, f hear her groans profound, ■ And hell through all her trembling realms refounJ.

f Now man awakes, and from his filcntbed. Where he has (lept for agts, lifts his head"; Shakes o(f the (lumber of ten tlioufand vrars, And on the borders of new worlds appears.

I Now monuments prove faithful to their truff And render back their long committed dufl. '

Now

D 0 O M S-D A r.

Lord, Ixvilllayjine'ws upon you, and make flefh proio upon you ; and cover you -with fkirjy and put breath in you, and you (hall 'knovj that 1 am the Lord, Ezek. xxxvii. 7.

there be any reliques of our afhes, the wind may fcattcr them, the blafts divide them, our feet trample them, the beafls digcft them, the vermin devour them ; if nothing,

This duft of ours (hall be devoured of yet time will eonfume them. But for all

worms, confumed by ferpents, which crawl this, Cod is as able to raife us from the

and fprin-g from the marrow of our bones: duO, as to create us of the duft ; not one

look in adead man's grave, and fee what you duft of this clny fliall pcrilh, though feat-

fmd; but duft, and worms, and bones, and tered, divided, trampled, devoured, con-

fkuUs, putrified flefh. an houfe full of ftench fumed, it fhall be gathered, recovered, re-

and vermin : behold then the power of God vived, refined, and raifed; and as one duft

Almighty, out of this grave and duft of ftiallnotbeloft of one man, fo neither ftiall

the earth ; from thefc chambers of death one man be loft of all the world : this is

and darknefs, fliall arife the bodies of the that general day that fliall congregate all,

burled, the graves will flie open, and the they shall come from the four winds and

corners of the world, to make an univer-fal appearance ; all the children of Adam shall then meet together, yea all the kindreds of the earth Jljall meet together, and

dead go out; not ^ hair, not a duft, not

'abone fhallbe denied, but whatfoever holds their duft (hall yield their bodies: I Jaw

■the dead, faith ]o\\n,fmnll and great Ji and

before God; and the fea gave up the dead mourn ; Jffemble yourfelves, and come,

which were in if, and death and hell deli all ye heathen, to the valley of Jehofhcphat,

vcred up the dead which were in them, and for there will I fit to judge all the heathen,

they were judged every man according to Joel iii. 11, 12.

iheir works, Rev. xx. 12, 13. What a won The fummonsare founded, thedead"rai-

derful fight will this be, to fee the fea and fed, and yet to give you a fuller view of

bo-

carth bring forth in all parts fuch variety of the parties, fee how God the Judge n o fee fo many forts of people and fends his mefPengers, to fetch the living i

bodies; to

jutions to come together ? Huge armies, innumerable, as the caterpillars of Egypt, all fliall arife, and every one appear before the Lord's tribunal : worms and corruption cannot hinder the refurreftion : he that faid to Corruption, thou art my father, and to the worm, thou art my fifhr and mother, faid alfo, / know that my Redeemer liveth, and mine eyes fhall behold him. O good God, how wonderful is thy power ! this flefli of ours fliall turn to duft, be

eaten of worms, eonfume to nothing ; if flie to the Judge, as a bird to her neft and

young

dies to his court.

3. He fhall fend his angels, faith our Saviour, and they fhall gather together his elect from the four winds, from one end cf heaven to another. Mat. xxiv. 31. True it is, all shall be gathered, yet with a difference ; fome with a fwift pace flie to the throne, where is the hope of their deliverance ; others draw and pull back, while the angels hale them to the judgment feat; * the righteous have nimble Iwift bodies, that

Now charncis rattle; fcattcr'd limbs, and all The various bones obfcquious to the call, .Seifniov'd advance; the neck perhaps to meet Tlie diftant iicad, the diflant Ic^s tlic feet. Dreadful to view ; fee through the du(ky Iky Iragrwcnls of bodici in coiifuCqn fly,

To di(ta!it rcj;ions j urneyin;' there to claim Dtfrted members, and complcat the frame. Kot all at once, nor in like manner rife : Some lift witli pain their fli>»' unwilling eyes, Shrink backward from the terror of the ligl t» And blcfs the grave, a:id call for laliiiig night.

Other?

DOOM

yonng ones; but the wicked have their bodies bkck and heavy, they cannot flie, but flag in the air, and the angels do not bear, but drag them to the judgment-feat; how can this chufe but fear the wicked, when like malefaflors they are brought before the wrathful Judge ? as they were born or buried, fo muft they rife again naked and miferable ; what a shame is this ? and yet the more horrible, in that their na-kednefs shall be covered with a filthy black-nefs; needs muft defperate fears feize on the foul, when it is again united to her body, transformed to fuch an ugly form : is this the body fed with delights and de-licates ? Is this the flesh pampered with eafe and luft ? is this the face mafl<ed from the wind and fun ? are thefe the hands decked with rings and diamonds ? how become thefe fo fwarthy horrible, which before were fo fair and amiable ? this is the change of the wicked, when through for-row and confufion they shall cry to the-rocks, Cover our nakedne/s, and to the hills, hide our uglinefs ; nay rather than appear. Let the infernal furies tear and tatter us into a thoufandpieces. Look your beauties, beloved, in this glafs: fuch is the end of this world's glory, fo vain the plea-fure of this body. Now is the end of all things come, and what remains, but a fea of fears and miferies rushing on them ? before shall the angels drag them, behind shall the black crew follow them, within shall their confciences torture them, and without shall hot flames of fire fume, and fry, and furioufly torment them; fear within, and fire without: but worfe than all, a Judge above all, thither mufl:theygo, angels usher them, devils attend them, the

crier hath called them, the angel's trump hath fummoned them, and now they muft appear.

We have brought all together, now we rauft part them afunder, the sheep fliall be put on the right hand, and the goats on the left, as every man hath been qualified.

Two travellers go together, feed together, lie together, fleep together, but in the morning their ways part afunder : thus the flieep and goats eat together, drink together, fleep together, rot together, but at this day there Ihall be a feparation ; Let them grow together, corn and tares, until the harveft, Matth. xiii. 30. This world is the floor; fan while you will, there will be fome chaif; love peace like lambs, there will be fome goats to trouble; the fiieep and goats live both together in one fold, the world; lie both together in one cote, the grave : the world is a common inn, which entertains all manner of pafl~engers : the <- rod-way to death, is the king's high-way free for all travellers: after the pafl^age of this weary day, death hath provided a large bed to lay all in, the grave : all live together, and all lie together; all reft together, and all rot together : but when this night is paft, and the lafl: day is fprung, then is the woful feparation ; fome turn on the right, and thofe are the bleffed ; others on the left hand, and thofe are the curfed. Here is the beginning of woes, when the wicked fhall curfe, and howl like the fiends of hell; * O Lord, punifh me here, (faith Auflin devoutly) rack me in pieces, cut me in fhreds, burn me in fire, fo that I may be there placed at thy right hand :' Bleffed are they that have a place amongfl thofe ele6l flieep; what now remains but

Others, whofc long attempted virtue flood FixM as a rock, -apd broke the rulhing flood, Whofe firm rtfolvc, nor beauty could melt down, ■Nor raging tyrants from their pofture frown ; Such ill this day of horrors Ihall be feen To face the tliuiidcrs with a j;od-likc mien;

The planets drop, their thoughts are fix'd above The centre fhakes, their htrarts difdain to move : An earth difTolving, and a heav'n thrown v.idc, A yawning gulph, and fiends on evory fide, Serene they view, ioipatient of delay. And bids the dawn of everlalliiig day. N n n 2

their

their doom, which is a lot that mufl: be-fal' every man ? For he fhall reward (not one, or fome, but every one) every man according to his works.

The Tummons are given, the dead are raifed, the priToners conducted to the bar, and thd (hcep and goats fevered afunder each from other.

U/e 1. And now fee the parties thus fummoned, raifed, gathered,fevered : is not here a world of men to be judged all in one day ? Multitudes, multitudes in the valley ofdecijion.for the day of the Lord is iienr in the valley of decifion, Joel iii. 14. Blelfed God ! what a multitude fliall ftand before thee ? all^tongucs, all nations, all people of the earth rtiall appear at once ; •all we (hall then behold each fon of Adam, . nnd Adam pur grand-father fliall then fee all his poflerity. Confider this, high and low, rich and poor, one with another, (jod is no accepter of perfons. Hark, O beggar, petitions are out of date, and yet thou needed not fear, thou rtialt have juf-lice ; this day all caufes fliall be heard, and thou, though a poor one, mufl: appear with cJthers to receive thy fentence. Hark, O farmer, now are thy lives and Icafes together finiflied ; this day is the new harvcft of thy judge, who gathers his wheat into his gcirner, and burns up the chaff in fire unquenchable, Matth. iii. 12. ]No boon, no bribe, no prayers, no tears can avail ihy foul; but as thou hafl: done, fo art ihou fentenced at the firft appearing. Hark, O land-lord, where is thy purchafe to thee and thy heirs for ever ? This day makes an end of all, and happy were thy foul, if thou hadft no better land than a barren rock, to cover and flicker thee from the judge's prefcnce. Hark, O captain, vain now is the hope of man to be faved by the multitude of an hoft; hadft thou command of all the armies on earth and hell, ■yet couldfl; thou not refift the armies of heaven : fee the trump founds, and the alarm fummons thee, tbou mull appear.

S-D A r.

Hark, O prince, what is the crown and fcepter againft thunder ? the greainefs of man, when it comes to encounter with God, is weaknefs and vaniry. Hark, all the world, From him that fitteth upon the glorious throne, unto him that is beneath in earth and afhes : from him that is clothed in blue /ilk, and iveareth a crown, even to him that is clothed infhnple linen, Eccluf. xl. 3, 4. all mufl appear before him, the beggar, farmer, landlord, captain, king, and prince, and every man (when that day is come) fliall receive his reward according to his works.

Ufe 2. But, O here is the mifery, every man mufl appear, but every man will not think on it? would you know the flgn of that man which this day fliall be blelftd ? It is he, and only he that again and again thinks on this day, that Jerom-Iike, meditates on this fummons, and refurrefVion, and colledlion, and feparation. Examine then yourfelves by this rule: ' Is your mind often carried to thefe obje<fls ? foar you on high with the wings of faith, and a found eye to this hill ? W^hy then, you are right birds, truly bred, and not of the baflard brood V I pray you mark it, every crofs, and difgrace, and flander, and dif-countenance, lofs of goods, difeafe of body, or whatfoever calamity, if you are the children of God, and deflined to ilt at the right hand of our Saviour, they will ever and anon be carrying your minds to thofe objcfts of dooms-day. And if you can but fay, that experimentally you find this true in yourfelves; if ordinarily in your miferies, or other times, you think on this time of refrefliing, then be of good comfort, for you are of the bride's company, and fliall enter into the marriage chamber to abide there for ever. But if you are deflituie of thefe kind of motions^ O then flrive for thefe properties that are the inlcparable breathings and movings of an holy heart, lound mind and bleflcd per-foQ J every day meditate that every man

fliali

DOOM

fhall appear one day, and receive his reward according to iiis works.

You fee how we have followed the caufe, and well near brought it to a final ftn-tence; the term is difcovcred, the judge revealed, the prifoners prepared, and the next time we (hall bring them to tbr bar, to receive their rewards. This time depart in peace, and the God of peace keep your fouls fpotlefs without fin, that you may be well prepared for the day of judgment. Accorditig to his works.']

WE have brought the prifoners to their trial, and now to go on, how Ihould this trial be ? I anfwer : not by faith, but works; by faith we are juftified, by works we are judged : faith only caufeth, but works only manifefl that we are juft indeed. Here then is the trial, that every foul of man muft undergo that day. "Works are the matter that mufl: be iiril enquired of; and is there any wicked man to receive his fentence ? let him never hopd^ to be faved by another's fupererogating; the matter of enquiring is not aliena, but fua\ * net another'Sjbut his own works.' Or is there any good man on whom the fmil-ing judge is ready to pronounce a bleifed doom ? Let him never boaft of meriting heaven by his juft defervings; fee the reward given, not propter, but facundmn, (as Gregory tells us) * not for his works, as if they were the caufe, but according to his works, as being the beft wunefs of his inward righteoufnels.'

But the better to acquaint you with this trial, there be two points, of which efpe-cially we are to make enquiry, (i.) HovV all men's works (hall be manifeil to us? (2,) How all men's works ihall be examined by God ?

I. Of the manifeftation of every man's work. John fpeaketh, And Ifaw the dead fmall and great f}and before God, and the books were openrdy and another book was o-pi'ned\ which is the hook of life, and the dead were judged out of thofe things, which

S'DAY, 461

were written in the books, accordinsy to their works, Rev. xx. 12. God is faid to have books, not properly, but figuratively ; all things are as certain and manifeft to him, as if he had regiflers in heaven to-keep records of them. Remember this, O forgetful; you may commit, add, multiply your fins, and yet run on fcore till they are grown fo many, that they are out of memory; but God keeps them in a regi-fler, and not one fhall be forgotten ; there is a book and books, and when all the dead fliall fiand before God to receive their fentence, then muif thefe books be opened, viz. (i.) the book of God's memory, (2.) the book of man's confcience, (3.) the book of eternal life.

There is a book of God's memory, and' herein are all the a<fl:s and monuments of all men whatfoever enrolled and regldred ; A book of remembrance luas written before God, for them, that feared the Lord and. thought upon his name, Mai. iii. 16. This is th.)t which manifefls all fecreis, whether mental or a£lual; this is that which, reveals all doings, whether good or evil. In thefe records are found at large Abel's fa-crifice, Gain's murther, Abfalom's rebel-lion, David's devotion, the Jews' cruelty, the prophets innocency, good men's intentions, and the finner's a£lions; nothing fliall be hid when this book is opened, foi* all may run and read it, fland and hear it. How fond are we that imagine heaven's eye (fuch is this book) to be ihut upon us ? Do we not fee many run to corners to commit their fins I there can they fay, Let us take our fill of love until the morning, for darknejs hath covered us, and who feeth us P who knoweth «j, Prov. vii. 18. llaiah xxix. 15. But are not the angels of God about you ? We are a fpeSiacle to the angels, faith the apollle, i Cor. iv. 9. I ara. fure we muft be fo to both, to angels, and to men, and to all the world: O do not that before the angels of God, yea before the God of angels, which you %\'0uld iliame to do

in the fight and pre fence of an ei man ! alas! mufl; our thoughts be known, and fliall not dark corner fins be revealed ? rnuft every word and fyllable we fpeak be writ and recorded in God's memorable book, and muft not ill deeds, ill demeanours, ill works of darknefs be difclofed at that day ? Yes, C<fd Jhall bring every work into judgment, luith every fecret thing, be it good or evil, Eccl. xli. 14. A Vail, ye wicked, and tremble in afionilhment. Now your clofet fins muft be difclofed, your private faults laid open, God keeps the account-book of every fin, every tranfgrelTi-on: Imprimis, for adultery; Ite7n, for envy, blafphemy, oaths, drunkennefs, violence, murther, ^d every fin, from the beginning to this time, from our birth to our burial,the total fum, eternal death and damnation : this is the note of accounts, wherein are all thy oifcnccs written, the debt is death, the pay perdition, which fury pays over to deftrudtion.

But there is another book, that ftiailgive a more full, I cannot fay, but a more fearful evidence thaq the former, which is, tJje^ book of every man's tonfcience : fome call it the book of tefiimony, which every man ftill bears about him. There is within us a book and fecretary, the book is confcience, and the fecretary is our foul; whatfoever we do is known to the foul, and writ in our book of confcience : there is no man can fo much as commit one fin, but his foul, that is privy to the fa<ft, will write it in this book. In what a woful cafe will thy heart then be ? in what ftrange terror and trembling muft it ftand poffeft, when this muft be opened, and thy fins revealed ? ' It is now perhaps a book ftiut \ip and fcaled, but in the day of judgment It fliall be opened ;' and if once opened, what Ihall be the evidence that it will bring forth ? There is a private fefllons to be held in the breaft of every condemned fin-ner ; the memory is recorder, grief an ac-cufer, truth is the law, damnation the

MS^DA r.

rthly judgment, hell the prifon, devils the jay-lors, and confcience both witnefs and judge to pafs fentenceon thee. What hopes he at the general alTize, whofe confcience hath condemned him before he"appear? Look well to thy life, thou beareft about thee a bock of teftimony, which though for a time it be fliut till it be full fraught with accufations, yet then, at the day of doom, it muft be opened, when thou fhalt read, and weep and read every period, ftop with £ figh, every word be enough to break thy heart, and every fyllable reveal fome fecret, thy own confcience upon the matter, being both witnefs, judge, accufer, and condemner.

But yet there is another book we read of, and that is the hook of life. Herein are written all the names of God's eleft, from the beginning of the world till the end thereof: thefe are the golden leaves; this is that precious book of heaven, wherein if we are regiftred, rot> all the powers of hell, or death, or devils fiiall blot us out again'. Here is the glory of each devout foldier of our Saviour; how many have fpent their lives, fpilt their blood, run upon fudden deaths to gain a perpetual name ? and yet for all their doings, many of thefe are dead and gone, and their memories peiilhed with them ; only Chrift's foldier hath immortal fame ; he, and only he is writ in that book that muft never perifh. Come hither ye ambitious ! your names may be writ in chronicles, yet loft; writ in durable marble, yet perilh ; w rit in a monument equal to a ColoITus, yet be ignominious. O were you but writ in this book of life, your names fliould never die, never fuffer any ignominy ! it is an axiom moft true, * They that are written in the eternal leaves of heaven, fliall never be wrapped in the cloudy flieets of darknefs.' Here then is the joy of faints, at that day of doom this book iliall be opened, and all the cle6l whom God hath ordained to lalvation, ftiali fee it, read it, hear it, and

greatly

DOOM

greaily rejoice at it. The difciples cafting out devils, return with miracles in their mouths ; 0 Lord, fay they, even devils are fuhje£ito us through thy name. True, faith Chrift, 1 faw Satan as lightning fall from heaven', notwitbranding in this rejoice not, that the fpirits are fithjeSl unto you, but rather rejoice becaufe your names are luritten if* heaven, Luke x. 20. And well may the faints rejoice,that have their names written in God's book, they (hall fee them, to their comfort, writ in letters of gold, penned with the Almighty's finger, in-graven with a pen of a diamond : thus will this book give in the evidence, and accordingly will the judge proceed to fen-tence.

Ufe I. Confider (thou that readeft) what books one day muft be let before thee ; a time will come when every thought of thy heart, every word of thy moi h, every glance of thy eye, every moment of thy time, every office thou haft born, every company thou haft ufed, every fermon fhou haft heard, every action thou haft done, and every omilhon of any duty or good deed thou haft left undoae, fliail be feen in thcfe books at the fii ft opening of them; thy conlcience fna'l then be fud-denly, clearly, and univerfally enlarged with extraordinary light to look upon all thy life at once ; God's memory fnall then fhine forth, and Hew itfelf, when all men looking on it as a reflefting-glafs, they shall behold all the paftages of their mif-fpent lives from their births to their burials. Where is the wicked and deceitful man ? wilt thou yet commit thy vil-lanies, treacheries, robberies, murders, de-

bates, and impieties ? Let me tell thee (if fo) to thy heart's grief, all thy fecret fins, and clofet-villanies, that no eye ever lookt upon, but that which is a thoufand times brighter than the fun, shall be difclofed and laid open before angels, men, and devils, and thou shalt then and there be horribly, univerfally, and everlaftingly ashamed: never therefore go about to commit any fin, becaufe it is midnight, or that the doors are lockt upon thee ; fuppofe it be concealed, and ly hid in as great darknefs as it was committed, till dooms-day again, yet then shall it out with a witnefs, and be as legible in thy fore-head as if it were writ with the brighteft ftars, or the moft gliftering fun-beam upon a wall of chry-Ibl.

Ufe 2. As you mean the good of your fouls, amend your lives, call yourfelves to account while it is called to day, fearch and examine all your thoughts, words and '' deeds, and proftrating yourfelves before God, with broken and bleeding affections, pray, and fue that your names may be written in heaven, in that book of life. This will be the joy of your hearts, the peace of your fouls, the reft of your minds; yea, how glad will you then be to have % all thefe books laid open ? By this means, I fpeak it to the comfort of all true-hearted Chriftians, shall your obedience and repentance, and faith, and love, and zeal, and patience, ebc. come to light, and be known. God is not unrighteous to forget your works of labour and love. No, all muft out, efpecially at that day when the books shall be open, our works manifefted, and as we have done, fo muft we be rewarded,

\ It is aqiicflion, whether the fins of God's people (hall be manifcfled at that day? Some fay the^ fhall be mani-fcllcd, not foi their ignominy or '.oniulion, tut only that the goodnefs and grace of God may be niade the niort illuflrious ; and for this the) urge, M^tth. xi'. 36. x Cor. v. 10. Rtv. xx. li. Others lay, thc\ Ihall not be maniftllcJ ; (i.) Bccaulc Chvift in his fentcnce only enumcraics the g^od works t'.^ey had done, but t'kcs no notice of their fins. (1.) Becaufe this agrees beft with tholc exprtffions, That God biotteth out our fins, aid that l(>,y arc thrown into the b'>t'oii) of the fa. (3.) Ikcaufe Chriil is (heir bridegroom, friend, advoc.itc, and. how ill would it become onj of fuch relations to acciile or lay open ihtir fais J W hicli of tb-.fc opinions is trutlt is hard to fi.', Hcb. vi. i(S. r

fov

DOOM

for then he shall reward every man according to his works.

The books are opened, and now arc tlie matters to be examined : there is firft, a view; and then a trial.

2. The law book whereby we are tried, contains three leaves. Nature, the law, and the gofpel'. the Gentiles muft be tried by the hrft, the unbelieving Jews and Gentiles by the fecond, and the faithful Jews and Gentiles by the lafl:. Thofe that con-fefs no God by nature, mull be judged by the law of nature: thofe that confefs a God, no Chrift, muft be judged by the law of God without the merits of Chrifl:; thofe that confefs God^the Father, and believe in God the Son, shall be judged by the gof-pel, which reconcileth us to God the Father by the merits of Chrift. Atheifts, by the law of nature; infidels, by the law of God, Chriftians by the gofpel of our Saviour Chrift. To the ftatutes of the former, who can anfwer ? Our hope is in the latter, we appeal to the gofpel, and by the gofpel we shall have our trial; They that have finned ivithout the laiv, Jloall perifb lOithout the law ; and they that have Jin-ned under the law, fhall be judged by the law. But God /hall judge the fecrets of all hearts {o^zW our hearts) by Jefus Chrift, according to yny gofpel, Rom. ii. 12, 16. Ufe. Let this then forewarn us what we

S-D A r.

are diiliurthened of them ; whereas there would go with us to judgment an huge kenntl of lufts, an army of vain words, a legion of evil deeds; faith inflantly dif-chargeth them all, and kneeling down to Jefus Chrift, befeecheth him to anfv/er for them all, howfoever committed. O then makewemuch of faith ! but not of fuch a faith neither as goes alone without works; it is nothing at this judgment to fay, I have believed, and not well lived; the gofpel requires both faith to believej and obedience to work ; not only to repent and believe the gofpel, Mark i. 15. but to obey from the heart that form ofdo6irine, Rom. vi. 17. True indeed, thou mayeft be faved for thy faith, not for thy works; but for fuch a faith as is without works thou (hale never be faved ; we fay therefore works are disjoined from the aft of juftifying, not from the ;-erfon juftified ; heaven is given to us for Chrift's merits, but we muft ihew him the fair copy of our lives. O then, let this move us to abound in knowledge, and faith, and repentance, and love, and zeal, and clothing, and feeding, and lodging the poor members of Chrift Jefus, and howfoever all thefe can merit nothing at God's hands, yet will he crown his own gifts, and reward them in his mercy. Say then, Doji thou relieve a poor member ofChriJi Jefus? Dof} thou give a cup of cold water to a have' to do : * It is the gofpel will either prophet in the name of a prophet ? ]\Iattb

throughly juftifie thee, or extreamly con <lemn thee.' The Spirit Poall convince the ivorld of f.n, faith Chrift ; and why fo ? but becaufe they believe not on me, John xvi. 9. There is no fin, but infidelity; no righteoufnefs, but faith : not that a-dultciy, intemperance, malice are no fins; but if unfaithfulnefs remain not, all thefe fiiis are pardoned, and fo they are as if they were no fins indeed. How quick a riddance true repenting faith makes with cur fins ? They are too heavy for our fhoulders, and wc cannot bear them ; faith only turns them over unto Chrift, and we

X. 42. Chrift doth promiie thee of his truth, he will not let thee lofe thy reward : certainly he \\\\\ not, fo thy woiks be done in faiih : why, this is the covenant, the glad tidings, the gofpel, to live, and believe well. O let not that which is a word of comfort to us be a bill of indift-mcnt againft us \ albtit in our juflification we may fay. Be it unto us according to our faith ; yet, in our retribution, it rs faid, as you have it before you in this text read unto you. Then he (Imllrevjard tvery man (for manifeftation of his faith) according to his works.

A lit-

D 0 0 M

A little to recall otirfelves; the prifoners are tried, the verdift is brought in, the in-didmentis found, and tlie judge now fits on life and death, even ready with fpark-ling eyes to pronounce his fentence. This we muft defer a while, and the next time you fliall hear what you have long expefted. The Lord grant us an happy iflue, that when this day is come, the Sentence may be for us, and we may be faved to our endlefs comfort.

Shall reward.']

WHat affize is this that affords each circumftance of each prifoner's trial? The time is thetty the Judge is he, the prifoners men, the evidence works, which no foouer given in, but the fentence follows, which is, To reward every man according to his works.

This reward is nothing in efFeft but a retaliation ; if we live well here, God will then crown his own gifts \ (Auflin in his book, of grace) but if we fin, without repentance we may not efcape without punishment. There is a God that fits'and fees, and anon will reward us.

But to unfold this reward, there lies in it, a doom, and execution. God fpeaks it in the firfl, effects it in the fecond : he gives it in our doom, and we receive it in the execution.

The doom is of two forts, according to , the parties tha^t receive it. One is an ab-folution, which is the doom of faints ; the other is a condemnation, which is the doom of reprobates : there is a reward on the right hand beftowed on thebleffed, and an heavy judgment which falls on the left hand upon the heads of the wicked.

To begin with that in our meditation, which our Saviour begins with in a61ion : Imagine what a blelfed day this will be to the godly, when ftandmg on the right hand of the judge, they shall hear the heavenly mufick of their happy fentence. Come ye hlejjcd of my Father, inherit the kingdom prepared j or you from the beginning of the

Oo

S-DAT, 465

world, Matth. xxv. 34.

In which gracious Ipeech, we may 00-fcrve four gradations, i. A gentle invitation, ^(??wd'. 2. A fweet benediiSiion, je bleffed of my Father. 3. Heaven's poflef-fion, inherit the kingdom, 4. A glorious ordination to felicity, prepared for you from the beginning of the world.

I. You have, Comd. It is the fweetvoice of Chrift inviting the faints before, and now giving their welcome to his heavenly Canaan : he hath called often. Come, all that labour i come, all that travel, Matth, xi, 28. The Spirit and the bride fay, come; and let him that heareth fay. Come ; and let him that is athirfl come, Rev. xxii. 17. Thus he calls all men to his grace, but only the eleft to his glory. Now he delires every man to come, but the righteous alone shall have this welcome. O how leaps that foul with joy, that hears this voice of her fweet Saviour ! All the mufick of angels cannot fo ravish the mind, as this voice of our Saviour glads the foul: now are the gates of heaven open, and the Judge, who is mafler of the feall, bids the guefls come and welcome.

But who are they ? Te bleffed of my Fa- . ther. A word able to make them blelFed, when pronounced. Down on your knees rebellious fons; and fo long as you live on earth, beg, pray, fue for the blefTmg of your Father in heaven. They that are God's fervants, are no lefs his fons ; therefore every morn, night and noon, afk blefTmg boldly, and God will beRow it liberally. The firft fermon that ever Chrift preached was full of bleffing, Matthew v. Bleffed are the poor in fpirit. Bleffed are they that mourn. Bleffed are the meek. Blefjed are the merciful. And as he began, fo he concludes. Come, ye bleffed, ye bleffed of my Father.

Mufl they come ? For what ? To inherit

the kingdom. Of all tenures inheritance is

beft, of all inheritances a kingdom is mofl

excellent: but that all shall inherit, and

that there is no fcantling, this is heaven's wonder, and the angels blifs. An heavenly inheritance fure, that is ' continued without fucceffion, divided without diminution, common without envj', for ever happy, and without all mifery.' This is the inheritance of the jufl-, the poflefiion whereof makes every faint no lefs glorious than a king. Kings are they indeed, whofe dominions are not limited nor their borders bounded, nor their people numbred, nor the time of their reign prefcribed. iS«c/6 ghrious things are Jpoken of theCy 0 thou city of Cod.

Is this your inheritance ? But upon^vhat light? It \s prepared for you from the beginning of the ivorld. Had the Lord fuch care to providrfor his children before they were ? IIow may his fons triumph born to fuch dignity ? God will fo afcertain their falvation, that he hath prepared it for them from before the foundation of the world. •O blelled fouls, if you be God's fervants! though a while you fuifcr forrow and tribulation, yet here is the hope of faints, // is your father's good pie a fure to give yo{i the kingdom, Luke xii. 32. Heaven is prepared of old, there is the place of God's maiefty, and there the faints of God shall receive the crown, the reward of victory.

Ufe. I cannot exprefs what this joy affords to the one half of it. Come ble/fed fouls bathed in repenting tears: here is a fentcnce able to revive the dead, much more the afflicted. Are you now forrow-ing for your fins? Leave it a while, and meditate with me on this enfuing melody. * Hear, yonder a quire of angels, a fong of 2ion, an heavenly confort founding to the Judge whileft he is pronotmcing of thy fentence.' Blelfed fouls! how pant you dances at the uttering of each fyllable ? Come^ faith our Saviour, and if he but fay come^ joy, happinefs, glory, felicity, all come on heaps into the indeared foul. Ye blejfed, faith our Saviour, and if he but fay bUffedy the angels, archangels, che-

s Dy^r,

rubims, feraphims, all joy at the enjoying of this blefTed company. Inherit the kingdom, faith our Saviour, and if he but fay inherit, crowns, fcepters, garlands, diadems, all thefe are the inheritance of God's adopted children. Prepared for you, faith our Saviour, and if he but fay, prepared, the love, mercy, eleftion, com-paflion of our Lord will shine forth to the foul to her everlafting comfort. O ravishing voice! / charge you, 0 daughters of Jerufalem, if you find my "well-beloved, that you tell him I am Jick of love. Cant. v. 8. What elfe? You that are ood's fervants are no lefs his fpoufe, your foul is the bride, and when the day is come (this day of doom) God give you joy, the joy of heaven for ever and ever.

But I muft turn to the left hand, and shew you another crew prepared for another fentence.

And what terrible fentence will that be, which at firft hearing will make all ears glow and tingle ? His lips, faith the prophet, are full of indignation, and his tongue like a coi/uming fire, Ifa. xxx. 27. What a fire fo hot as that fiery fentence, Depart, ye curfed, into everlafiing fire,prepared for the devil and his angels ? Mat. XXV, 41. Here is every particular full of horror, gradually inhancing their judgment. I. A grievous refulal, depart. 2. The lofs of falvation, yrcw we. 3. That deferved maledi(5\ion, ye curfed. 4. The horrour of pains, into everLaJiing fre. 5. The preordinance of their torments, prepared for the devil and his angels.

Firft, They vr\\\i^ depart-, thisTcems nothing to the wicked now ; depart ? Why, they are contented to be gone, much more delight have they in fin, than in God's ler-vice. But as when a gracious prince o-pening his long locked up treafury, bids in fome to receive, but others to depart, this mufl: needs be a ditgraceful vexation : fo when the glory of heaven, and ihofe invaluable treafures fliall be opened, and

dealt:

DOOM

dealt about to the faithful, what horror will it be to the reprobates to be caft off with a depart P No (hare accrues to them, no not fo much as one glimpfe of glory mufl chear their dejeclcd countenances, but as ill-meriting followers they are thruft from the gates with this watch-word to be gone, depart.

But whence ? There is the lofs, from me, and if from me, then from all that is mine, my mercy, my glory, my falvation. Here is an univerfal fpoil of all things, of God in whom is all goodnefs, of the faints in whom is all folace, of the angels in whom is all happinefs, of heaven, wherein all pleafures live ever and ever. ' "Whither, O Lord, fliall the curfed go that depart from thee ? Into what heaven fiiall they arrive ? What mafter fliall they ferve?' Is it thought fo great a punifliment to be ba-niftied from our native foil ? What then is this to be bani(hed from Almighty God? And whither but into a place of horrour t to whom ? but to a curfed crew of howling reprobates. Depart from me.

Who are they ? Te curfed. Ghrifl: hath before invited you with bleffings, but thefe refufed, now take you the curfe to your defpite: The wicked man, faith the prophet, as he hath loved curjing, fo let it come unto him, Pfalm cix. i 7. Hath he loved it ? let him take his love : As he hath clothed himfelfivith curJing, as -with a garment J fo let it come into his bowels^ like -water, and like oil into his bones, Pfal. cix, 18. No fooner our Saviour curfed the fig-tree, but leaves and boughs, body and root, all wither away, and never any more fruit grows thereon: and thus ftiall the wicked have a curfe, like the ax -which put to the root of the tree^ fjall heiv it doivny and be caji into the fire. Go, ye curfed, Matth, iii. 10.

But whither mufl they go ? into ever-lafling fire : O wiiat a bed is this for delicate and dainty perfons ? no feathers, but fire, no friends, but furies, no eafe, but fet-

O o

ters, no light, but fmoak, no chimes nor clock to pafs away the night, biit timelefs eternity. A fire ? intolerable : a fire burning, never dying ? O immortal pains! IVJjich of you, faith the prophet, is able to dicell in the burning fire ? "who can endure the everlafiing fames P Ifaiah xxxiii. 14. Ic fhall not be quenched night nor day, the fmoak thereof fliall go up evermore : The pile is fire, and much wood, and the breath of the Lord like a river of brimftone kindles itf Ifa. XXX. 33. What torment, what calamity can be compared with the fhadow of this ? the wicked mull be crowded together like brick in a fiery furnace : there is no fervant to fan cold air on their tormented parts, not fo much as a cjem, where the leafl puff of wind might enter in to cool them; it is a fire, an everlafiing fire.

For whom ? prepared for the devil and his angels ; heavy company for diflreffed fouls: the ferpent's policy could not efcape hell, nor can the craft of our age fo deal with this ferpent, as thereby to prevent this fire: it was fure prepared for feme, as fome have prepared themfelves for it; burning in luft, in malice, in revenge, until themfelves, their luft, malice, revenge, and all burn together in hell. Tophet is prepared of old, Ifa.xxx. 33. whither that day-ftar is fallen from heaven, and a black crew of angels guard him round in that lake of hell : there mufl: thefe howling reprobates keep their refidence ; the lafl: kn-tence that never is recalled, is now pronounced : what ? Go ; who ? Te curfed; whither? into everlafiing fire; To what company ? to a crew of devils and their angels. O take heed that ye live in God's fear ! left that leaving his fervice he give you this reward, depart ye curfed.

Ufe. And is not this worthy your meditation ? Confider, I pray you, what fear« ful tremblings feize on their fouls that have their fentence for eternal flames? ' Ifa Lord have mercy on thee, Take him away 02. jay.

DOOMS'D^r.

jaylor,' will caufe fuch fliedding of tears, foWiog of arms, and wringing of hands, what will this fentence do, Go ye curfedy &c. O which way will they turn ? or how will they efcape the Almighty's wrath ? to go backward is impoflible, to go forwards intolerable ; whofe help will they crave ? God is their judge, heaven their foe, the faints deride them, angels hate them, all creatures cry for vengeance on them. Good Lord ! what a world of mifery hath feized on thefe miferable fouls ? their executioners are devils, the dungeon hell, the earth fland open, and the cruel furnace ready boiling to receive them : into what a Ihaking fit of dilijaftions will thefe ter-• rors drive them \ every part (hall bear a part in this doleful ditty, * eyes weep, ■ hands wring, breafls beat, hearts ake, voices cry, horror, dread, terror, confufion are lively equipages of this tragic fcene.' Mow, O man of earth ! what will all thy wealth avail thee ? what can all thy plea-lures profit thee ? one drop of water to cool thy fiery tongue in hell, is more worth than a world of treafures; all the gold and precious flones the world afl^brds, will not buy one bottle of water ; all thy golden gods, and filver plates cannot prevail one dram of comfort; but rather as they were thy banc on earth, fo they will aggravate thy pain in hell. Who pities not the vilefl creature, to fee it fufFer torments, and no way to releafe it \ Who then will rot pity this end of the wicked, when they muft fuffer, and fuffer, yet never feel eafe of pain, nor end of torments ? A fentence not to be revoked, yet unfufFerably to be endured ; torment on torment, anguifli on anguifli, fire upon fire, and though a river, nay a fea of tears drop from their eyes, yet cannot one fpark be quenched : The ivorm never dies, the fire never goes Duty Mark ix. 44. Co ye into everlaJHng fire, not piled of confuming wood, or the black moulds turning to white ashes, but kindled by the judge's breath, of pitch

and fulphur : rivers of boiling brimflone run from everlaOing fprings: in thefe hot baths was that Dives dived, when thofe fiery words came flaming from his mouth as fpitting fire: Let Lazarus dip the tip of his finger in "water to cool my tongue, Luke xvi. 24. Alas! what should a drop of water do on a finger, when rivers cannot quench the tip of his tongue ? He lies on a bed of never-dying flames, where brimflone is the fuel, devils the kindlers, the breath of an offended God the bellows, and hell the furnace, where body and foul muft ever lie and fry in fcorching torments. O let the heat of thefe flames quench the heat of our fin: if once the fentence pafs, there is no reprive to be hoped for ; this is the lall day of doom, when our fins muft be revealed, our reward proportioned, and as we have done, fo we muft be fentenced : for then he fimll reward every man according to his works.

Thus you have heard the fentence of the juft and wicked : and now is the Judge riling from his glorious feat: the faints that were invited guard him along, and the fentenced priloners are delivered to the jaylors to be bound in burning fteel and iron, the reward of execution.

The fentence being paft in all prefcribed order, the execution muft needs follow: but as there is a double fentence, fo a double retribution: i. For the wicked, who immediately after the fentence shall be chafed into hell, the execution being fpeedily and fearfully done upon them, with all horror and hafte by the angels. O what a shriek of horror will be heard ? what woes and lamentations will be uttered, when devils and reprobates, and all the damned crew of hell shall be driven into hell, whereinto they shall be thruft with violence, never to return again .' How def-perate is their cafe, when none will comfort them ? The faints deride them, angels mock them, their own friends fcolf them, devils hate ihem, the earth groans under

them.

DOOMS-DAT.

them, and hell will fwallow them. Down without any farewel at all

they go howling, and shrieking, and gnashing their teeth, the elTeft of a moft impatient fury. The world leaves them, the earth forfakes them, hell entertains them, there muft they live and die, and yet not live nor die, but dying live, and living die ; death in life, life in death, miferable ever. If the drowning of the old world, fwallowing up of Korah and his accomplices, burning up of Sodom with brimftone,wcre attended with fuch terrors and hideous out-cries, how infinitely tranfcendent to all poffibility of conceit, expreflion or belief, will the confufions and tremblings of that red-dread-fiery day be? It is not a few, but many; not many only, but all the wicked of the earth, being many mil-lions of men, shall be dragged down, with all the devils of hell to torments without end, or eaie, and part imagination; then to fpeak it again, that I may the deeper imprint it on your minds and memories.*^ fure there was horrible shrieking, when thofe five filthy cities firfl felt fire and brimfione drop drown upon their heads : when thofe rebels faw the ground cleave afunder, and themfelves and all theirs go doivn quick into the pity Numb. xvi. 33. when all the fons and daughters of Adam found the Hood riling, and ready to o-verfiow them all at once. But the moft horrid cry that ever was heard, or ever shall be heard in heaven or in earth, in this world, or in the world to come, will be then when all the forlorn, condemned reprobates, upon fentence given, shall be violently, and unrefiftably haled down to hell; neither shall any tears, or prayers, or promifes, or fuits, or cries, or yellings, or caUing upon rocks and mountains; or wishes never to have been, or now to be made nothing, be then heard, or prevail in their behalf; nay, yet more to increale their torments, there is not one in earth or heaven that will ipeak one word in their behalf: but, without mercy, without;( Hay,

469

they shall be immediately and irrecoverably cafl: down into the bottomlefs pit ofeafelefs, endlefs, and remedilefs torments. * Oh ! what then will be the gnawings of the never-dying worm \ what rage of guilty confciences ? what furious defpair I what horror of mind ? what difira<flions and fears .^ what tearing their hair, and gnashing of teeth ? In a word, what wailing, weeping, rearing, yelling, filling heaven, and earth, and hell? O mil'erable caitiffs, catcht and wrapt in the fnares of Satan I' What need we more ? This is the Judge's charge, the sheriff's commiifion, the finners execution. Take them away, caj} them into utter darknefs, there (hall be weeping andgnafh-ing of teeth. A darknefs indeed, that muft ever be debarred from the fight of heaven : no fun-shine ever peeps within thofe walls, no light, no fire, no candle; alas ! nothing is there but clouds and darknefs, thick fmoak and fiery fulphur; and fuch is the portion of finners, the reward of the wicked.

Ufe. "What faith or fear have the wicked, that go dancing and leaping to this fire, as it were to a banquet ? or, like Solomon's fool, that runneth, and Jwijtly runneth to the Jiocks ? Prov. vii. 22. Is this our pleafure, to fin a while, and burn for ever ? for one fmall fpark of filly joy, to fuffer univerfal and perpetual pains : Who buys at fo dear a rate ? Feary and the pity and the fnare are upon iheey 0 inhabitant of the earth ; and he that fleethjrom the noife of the fear /hall fall into the pit ; and he that cometh up out of the pit Jhall be taken in the fnare ; for ths luindoivs jrom on high are open, and the foundations of the earth dofhake-y the earth is utterly broken down, the earth is clean diffolvedy the earth is moved exceedingly^ the earth fhall reel to and fro like a drunken man, and fhall be removed like a tent, and the iniquity thereof fJjall be htavy upon it, fo that it Jhall jail J and rife no more, Ifa.

xxiv.

D O O M S^DA r.

i3C. O miferable fear to the wic- they march along,

470

xxiv. 17

ked ! if the earth fall, how shall the fin-ner ftand ? Nay, * They -hall be gathered together as prifoners in the pit, and shall be shut up in the prifon, never more to be vifitcd, relealed, or comforted.' Be forewarned then, O beloved, left you alfo come into this place of torment, Luke xvi. 28. It is a fearful prifon, and God give VIS grace, fo to arraign, judge, cafV, and condemn ourfelveshere, that wemayefcape this execution of the damned hereafter.

I have no will to end with terror : then to fweeten your thoughts with the joy of faints, look upwards, and you may fee a bleffed-company.

After the wick^ are caft down into hell, Chrift, and the blefled faints afcend into heaven. From the tribunal-feat of judgment Chrift shall arife, and with all the glorious company of heaven, march towards the heaven of heavens. O what comely march is this ? what fongs of triumph are ■ here fung and warbled ? The voice of thy watch-rnen Jhall be heard, they flmll lift up their voice, and fhout together, for they Jhall fee' eye to eye, vjhen the Lord foall bring again Sion, Ifaiah lii. 8. Here is a victory indeed, the foldiers in arrayed order both marching and triumphing : Chrift leads the way, the cherubims attend, the feraphims burn in love, angels, arch-angels, principalities, powers, patriarchs, prophets, priefts, evangelifls, martyrs, profef-fors, and confelforsof God's law and gof-pel, following attend the Judge and King of glory, finging with melody, as never ear hath heard, shining with majefty, as never eye hath feen, rejoicing without mea-fure, as never heart conceived. O blefled train of foldiers, goodly troop of captains! each one doth bear a palm of viiflory in his hand, each one muft wear a crown of glory on his head; the church militant is now triumphant, with a final overthrow have they conquered devils, and now mufl they enjoy God, life, and heaven ; and thus as

hcsven opens unto them : O infinite joy i Tell me, O my foul, what an happy hour will that be, when thou shalr enter into the gates of heaven, when the bleded Trinity shall gladly entertain thee, nnd with a loell done good and faithful fcrvant, bid thee. Come and enter into thy Mafter's joy ; Matth. XXV. 21. When all the angels and archangels shall falute thee, when cherubims and feraphims shall come to meet thee, when all the powers of heaven shall congratulate thy coming, and joy for thy arrival at the port of peace ? Here is the end of the godly, the fruits of his end, the reward itfelf. What can I fay r But live in God's fear, and the Lord reward you ; nay, he will fo, if you live fo; for Then he Jlmll reward every ynan according to his •works.

And now this fermon done, you fee the court is diffolved : flay but to receive a writ of review, and you shall hear in a word all the news of this affize, from the beginning to the ending.

What a itrange affize was this, where evei*y circumflance was to the wicked fo terribly fearful ? The term full of horror, the Judge full of majefly, the prifoners full of anguish, the trial full of fear, the doom full of grief to the wicked, as of comfort to the eleft. Seeing therefore that all thefe things are thus, ivhat manner of perfons ought ye to be in holy converfation andgodlinefs F 2 Pet, iii. i r. A word of judgment could make Jeremiah weep, jufl Job be afraid, Felix to tremble ; and cannot this ufual found of the hammers a little moUifie our flony hearts ? Hoiv is the gold beco7ne drofs, and the filver iron F .If. i. 2 2. We have run over reafon, and tread upon confcicnce, and fling by counfcl, and go by the word, and polt to death j but will you remember, that/or all thcfe things you mufl come to judgment, Ecd. xi. 19. Be fure there is a term for your appearance, Then,- there is a Judge that will fit

up-

D O O M S-D ^r.

upon us, He; there is a band of prifoners. Every man-y there is a bill of indiftment framed, according to our works. And laft of all, there is a fentence, after which follows the execution, the reward due to usy

• O thou! vvhofc balance docs the mountains weigh,

• Whofe will tlie wild tumultuous ftas obey,

• Wliofe breuth can turn thofe watry worlds to flame,

• That flame to tempeft, and that tcmpeft tame;

• Earth's meaneft fon, with tren.bling proftratc falls,

• And on the plenty of thy goodneis calls.

• Ah ! give the winds all part offence to fwecp,

• To fcatter wide, or bury in the deep:

• Thy pow'r, my weaknefs may I ever fee, « And wholly dedicate my (bul to thee.

' Reign o'er my will; my pafllons ebb and fiow

• At thy command, nor human motive know!

• If anger boil, let anger be my praifc,

• And fin the graceful indignation raife.

' My love be warm to fiiccour the diftrcfs'd,

• And lift the burden from the foul opprcfs'd.

• Oh may my underftanding ever read

• This glorious volume, which thy wii^om made!

• Who decks the maiden ijjring with fiowry pride ?

• Who calls forth fummer, like a fparkling bride? ^

• Who joys the mother autumn's bed to crown.'

• And bids old winter lay her honours down ? ' Not the great Ottoman, or greater Czar,

' Not Europe's arbiter of peace and war.

• May fca and land, and earth and heav'n be join'd,

• To bring tli'eternal Author to my mind !

• When oceans roar, or awful thunders rolJ,

• May thoughts of thy dread vengeance fiiake my foul; ' W"hen earth's in bloom, or planets proudly (hine,

' Adore, my heart, the ^'ajefty D.viriC.

' Thro' every fcene of life, or peace, or war, ' Plenty, or want, thy glory be my care !

• Shine we in arms ? or fing beneath our vine ? ' Thine is the vintage, and ihe conquefl thine:

• Tliy pleafure points the fliaft, and bends the bow;

• The clufter blalts, or bids it richly flow :

• 'Tis thou that lead'ft our pij*'rJul armies forth,

• And giv'ft Great George thy l(:eptre o'tr the north.

47i

which then he will gjve us: only, now be-ftow on us thefe graces of thy Spirit, and then, O Lord, reward us according to our works. Amen.

' Grant I may ever at the morning-ray

• Open with pray'r the confecrated day ;

• Tune thy great praife, and bid my {bulari/e»

• And with the mounting fun afccnd the fliics: ' As that advances, let my zeal improve,

• And glow with ardour of conlhmmate love;

• Nor ceale at eve, but with the fetting fun ' My endlefs worfhip fliall be ftill begun.

• And oh ! permit the gloom of folemn night ' To facred thought may forcibly invite.

• Whe.n this world's fnut, and awful planets rife,

• Call on our minds, and rai/e them to the fkies j

• Compofe our fouls with a le(s dazzling fight,

• And ihew all nature in a milder light;

• How every boiftrous thought in calms fuhfidej!

• How the fmooth'dfpirit into goodncfs glides L

• O how divine ! to tread the milky way,

' To the bright palace of the Lord of day;

• His court admire, or for his favour fiae,

• Or leagues of friendfliip with his faints renew;

• Picas'd to look down, and fee the world aflcep, ' While I long vigils to its Founder keep!

• Canft thou not fhake the centre ? oh controul,

• Subdue by force the rebel in my foul:

• Thou, who canft ftitl jhe raging of the flood, ' Reftrain the various tumults of my blood ;

' Teach me with equal firmnefs to fuftain ' Alluring pleafure, and aflaulting pain.

• O may 1 pant for tiee in each defire !

• And witkrtrong faith foment the holy fire!

• Stretch out my Ibulin hope, and grafp the priz^ « Which in eierniiy's deep bofom lies !

• At the great day of recompence behold,

• Devoid of fear, the fatal biX)k unfold !

' Then wafted upward to the blifsful feat,

• From age to age my grateful fong repeat;

• My light, my life, my God, my Saviour, fec^

• And rival angels in ths praifc of thcc.'

HELLS HORROR,

Matth. xiii. 30. Bind them in bundles to burn their^

THIS text is the harvel of tares, and here is i. The fowing, ver. 25. 2. *The that you may know the hulbandry, coming u^^ v. 2.6. 3. The overfeers of it,

V. vj\

H E L Us HORROR,

4. Their Intent to wf^^//, v. 28. is firft tiie efficient, BirJ;

V. 27.

5. The fufFerance of its growth till the bar-vefi, V. 29. 6. The barvefi itftlf^ v. 30. Or, yet to give you the parable in a more ample wife, here is a man foivs good jted in his field, and the enemy wbilji his fer-vants ftetp,fows tares among/} the luheat: the feeding done, and the fertile foil made fruitful by lieaven's fliowers, the blade of the corn fprings up, and the tares appear in their kind amongft: them. Thofe heavenly angels, who are God's Rewards of this field, pitching their watchful eyes about, tirfi: fee, then run to their mafter with this meflage, Majler, foivedfi thou not good feed in thy field P f>'4^ -whence then hath it tares ? God, whofe all-knowing wifdom can refolvc all doubts, tells them exprefly, An enemy hath done this : an enemy Aire ; yea, as Peter calls him, a devouring enemy, I Pet. V. 8. Such is the fruit ilfuing from fo bad an author. Yet fee the fedu-lous care of God's holy fervants, they will not fpare to root up what envy fows, and with a willing obedience expeft only his commands, IVilt thou that we go and gather them up ? Nay, fee the Almighty dif-parkling a while his beams of mercy ; all muft ftay till the harvefl, and then goes forth his royal command to the reapers : Gather ye together firft the tares, and bind them in bundles to hum them.

But methinks, 1 hear you fay to me as the difciples to our Saviour, Declare unto us this parable, v. 36. for the doing of which I fhall place before you a field, the ivorld; the reapers, angels ; the houQiold-cr, Cod: good men, as corn; the wicked, as tares ; the harvell that muft gather all, is the end of the world, and then are the reapers enjoyncd this heavy taflc. Separate the bad from the good, and cafl them into hell-fire to burn them.

See here the miferable condition of impenitent fouls, each circumllance aggravates their torment ; and that ye may in this text view a ferics of the caufes, here

w

the material, them ; the formal, in bundles; the final, to burn them. Every word like fo many links, makes up this fiery chain of torment. Bind; heavy doom to be fettered in hell-fire! them ; miferable fouls to be captivated in thofe bands ! in bundles ; cruel anguidi to be crowded in throng heaps! to burn them: intolerable heats to be fcorched, bliftered, burned ! and yet fee here at once, this heavy, miferable, cruel, intolerable doom fall on the wicked: the command is out, what ? Bind; whom ? them ; how ? in bundles ; for what ? to burn them. Not a word, but it fpeaks horror to the damned, either binding or bundling, or burning ; Bind them in bundles to burn them.

The work you fee, is ordered ; now we put in our fickle : only God profper our labour, till we have done the harvell. Them.l E will begin firft with the fubje^l, that you may know of whom it is fpoken, Bind them : Them ? "Whom ? If you will view the precedent words, the text tells you they are tares; gather ye firft the tares, and bind them. In God's field there is corn and cockle, and as for the one there is provided a barn, fo for the other there is nothing better than binding and burning.

The Greek word calls them Xixania, tares ; the Hebrews call'them Hadul, thif-ids or thorns ; and both are apt exprcf-fions of the matter in hand : what are tares for? but to be gathered, bound, and burned, faith our Saviour : and what are thorns for? but lohc rejected, curfed, and burned, faith the apofilc, Heb. vi. 8. Such is the penalty of this weed of the earth (for they are neither better) that as men deal with tliorns, who firft cut them up with bills, then lay them up to wither; and, lalUy, burn them in the furnace; fo God deals with tares, he weeds them, binds them, burns them ; not a tare efcapes the fire, but all come to combuftion.

But,

H E L Us

But, only to follow the original, they are called, Ta xizania, tares ; and that of a double derivation ; the firfl: is, Xizani-on quaji Jitanion^ para to ton fiton Jinein, becaufe they hurt the corn wherewith they are joined ; the fecond is, Xizanon quaJi to fito izainon, becaufe they initiate, alfo-ciate, and fo unite themfelves with the corn, as if they were the very fame. To begin with the lad.

AVe all come together to the church, and amongft us are tares and wheat, good and bad ; in all companies there will be evil intruders, Satan among the angels, Saul among the prophets, Judas among the apoftles, Demas among the profeffors, yet who can difcern the tares, but God alone who knows our hearts I Hypocrites can work dillimulation in a web, and this fo cunningly is platted, that no difference is difcerned : fuch are hot meteors in the air, which (lioot and fliew like Itars, b\i,t are indeed nothing lefs: your eyes may be fixed on heaven, your ears all liftening to this fermon, yet, as I condemn none, fo I never knew but darnel hath been in God's field. The church Ghrifl; calls a net, an houfCf a floor, a field: a net that takes fish good and bad ; an houfe that harbours vef-fels of wrath and honour ; z floor thereon is poured wheat and chaff; a field, wherein is fowed corn and cockle: thus good and bad feed are a while as that trea-fitre hid in the field, Matth. xiii. 44. Which cannot be difcovered : But is there not a God that fearchsth both the heart and the

HORROR. 473

but then, Gather the tares and hiud them

reins? Be not deceived, Gal. vi. 7. Ye deceivers of the world. Cod is not mocked-, it is not a falfe heart with « fair look, it is not a mere shew of religion God will accept: filly tares, hide clofe your fins in the darkeft furrows, or mount up your heads araon^grt the mod flourishing wheat, yet know there is a fan that -will purge the floor, Matth, xiii. 12. You would grow, and you shall grow till the harvefl', God fullers that feed till the fruit grows ripe,

I

(wicked diffemblers) bind ihem in bundles to burn them.

2dly, M the tares are hypocritical, fo are they hurtful; they feem at unity, but are at enmity with the wheat about them : and thefe tares are either hereticks, as mod Fathersunderftoodthem,orany//w;frwho-foever, that is a child of the wicked one, as our Saviour did expound them.

I. They are hereticks \ wicked tares indeed: and that you'may know who are thefe: airefis is a choice or election, at firft a good word in philofophy, taken for a right form of learning ; but now in divinity it is a word of difgiace, and intends a flubborn deviadon from the received truth. This infection (like the tares) firfl begins xvhilcs men ficep, the pafiors negligence gives way unto it. and becaufe°of its little feed, or fmall beginning, it is never heeded, or regarded, till die whole houfe be infected ; thus popery crept up in the dark, like a thief putting out the lights, that he might rob the houfe more fecurely ; and as it began with a little, fo it went on by degrees, till an univerfa! a-poftacy was (as it were) over the face of the world. Auflin faith of Arius his herc-fie, ' It was at firfl but a little fpark,' but it fpread fo at laft, that ' the flame of it finged the whole world :' fo the pope rofe by degrees, firfl above bishops, then above patriarchs, then above councils, then above kings, then above fcriptures, even fo the apoftle fpeaks of antichrifl. He hath exalted hinifelf above all that is called God, 2 Thef ii. 4, Herefie creeps in at a little hole, like a plague that comes in at the windows; and then propagates itfclf beyond all meafure -: O that thefe tares were weeded, that Ifhmael were cart out of doors, fo that Sarah and her fon If^ac might live in quiet and peace; or if they mull grow until the harvef}, what reinains ; bur, / hejeech you, brethren, mark them who caufe divifions and ofl^encts contra-PP rv

H E L Us HORROR.

ry\ to t}js^doS}ri?ie that ye have learned; and I will jay to the reapers, gather ye fir ft avoid them, Rom. xvi. 17.

But as hereticks, fo all reprobates what-foever are the tares here fpoken of, they are offenders on all hands, both in docflrine and converfation : and thus our Saviour irterpr&ts, The good feed are the children cf the kingdotn, but the tares are the children of the luicked ont\, Ver '38

the tares : here is that woful reparation between true Chriftians, and the profane wretches of this world. It is begun at death, and then muft they part till the day of doom ; but when that comes, there mufl be a final reparation ; He fhalljit upon the throne of his g^ory, and before him fhall be gathered all nations, and he Jhall

And moH; fitly are the reprobates called feparate them one from another, as a fhep-

taresy in rerpe6l of their intrufion here ; And feparation hereafter.

I. As the tares grow amongfl corn, fo the wicked all their life a(Ibciate themfelves with the godly ; the church (faith Auflin) is full both of wlT%at and chaiF: ' I avoid the chalFleft I become chaff, but I keep the floor, lell 1 become nothing.' What elfe? in this life the belt company is not free from the intrufion of tares, therefore cries David, Wo is me that I am conftrained to dxuell with Mefech, and to have my habi-.tation among the tents of Kedar, Pf. cxx. 4. No greater difcomfort, than to cohabit with the wicked : are they not pricks in our eyes, and thorns in our fides ? Num. xxxiii. 55. Yea, they are thorns indeed, liiiih the Lord to Ezekiel, Lo, the thorns and briars are with thee, and thou doeji dwell among fcorpions, Ezek. ii. 6. Sure ■we had no need of fecurity, that are thus compart with enemies, the briars may Icratcii us, the thorns prick us, the fcorpions fling us, we can hardly fo elcape, but fbme of thefe will hurt us, a good man \\ ith ill company, is like a living man bound to a dead corpfe, and (may I appeal to yourfelves) is the living likely to revive the dead ? or the dead more likely to fuf-focatc the living ? O ye children of the kingdom, blcfs you while you live ; lo, the tares are among you like wolves a-mongft lambs; be wife then in your carriage, and fave yourfelves, your own fouls.

2. As the tares, fo reprobates fhall one day be fcparated from the wheat, the good: In tj:e time oj harvcj} (faith our Saviour)

herd divideth his floetp from the goats. Mat. XXV. 32. Here is a feparation indeed, not for a day, or a year, but for timelefs e-ternity. Lo a vaft and immeafurable gulf betwixt heaven and hell, fo as that Abraham tells the rich man, 7hey that would pafs from hence to you cannot, neither can they pafs to us, that would come from thence^ Luke xvi. 26. 1 his is that endlefs divorce of the wheat and tares, this is that unpaf-fable difiance'tuixt heaven and hell, thro' all eternity. O miferabie tares! what a lofshath befallen you? Now you live with the wheat, and you overtop them, trouble them, vex them with your fociety ; but hereafter you muff Ihake hands for ever ; for the wheat muj} be gathered into God's, barn, his kingdom, whilft the mi.rtrable tares are gathered by angels, and bound up in bundles for the burning.

Lo here a world of tares, and that I may give you them in a map, what are they but hypocrites, hereticks, reprj,bates; all children whofoever,that have Satan to their father, for of them is this fpoken.

1 he proverb is, ill we(ds grow apace, nay they are fo common, that it is hard to let the foot befides them. Look into your hea V, you fons and daughters of Adam, are not your furrows full of cockle and darnel ? The earth (faith the phi-lofopher) is now an own mother to weeds, but a flepmother to good herbs; man of his own inclination is apt to produce weeds and tares, but ere he can bring forth herbs and graces, God tr.ulf take pains with him indeed. No hulbandman fo labours his

grounds.

H E L Us HORROR.

475

grounds, as God doth our hearts; happy earth that yields him an expefted harveft; and that ovir parts may be herein, what fhall we fay unto thee, O thou Preferver of men ? j^ivake, 0 north ivitrd,- and come^ thou /outh, bloiv upon my garden, that the fpices thereof may flow cut, yea let nry he-loved come into his garden, and eat his pleafant fruits. Cant. iv. i6.

And yet again, that I may weed the tares amongfi us, confider with yourfelves. you that go on in your fins, will you run upon ruin, and can we fay nothing to keep. you out of the fire ? O fweet Saviour! what didlt thou endure for us, that we might efcape this durance ? and yet we are fecure, and care not, vilifying that blood that was of more value than a world. Think of it, you that are in the blade, ere the harveft come : no man defires to purchafe land, that will bring forth nothing but weeds; and Ihall God buy fo bafe a ground,^ that will be no better, at fo ineftimable a price, as the incorruptible blood of his only Son .' O ye weeds of the earth, turn yourfelves, or be ye turned into wheat; call, and fue, and cry for the mercy of God in Chrift: our Saviour; yea again and again,beg of your Jefus, that he may root up your weeds, and plant in you his graces, that like good corn you may fruftify here, and when the harveft comes, you may be gathered into his barn, and remain in his kingdom.

Thus far you fee the prifoners, the next point is the chains wherewith thefe prifoners are bound; but of that hereafter. Remember in the mean time the tares, and as good feed bring ye forth good fruit, fome thirty, fome fixty, fome an hundred fold, that when the reaping comes, we may be ready for the barn, and then. Lord Jefus, come when thou wilt, even, Lord Jefus, come quickly. Amtn. Bind.'\

THE malefactor, whofe hands are pinioned, legs chained, feet corded, may lie relUefs in his thoughts, eafelefs in

all parts; the wicked arf caft into a prifolt under lock and bolts, where the devil isjay • lor, hell the prifon, and the bolts fuch o-ther as burning fteel and iron. See here a jaylor, goal, and manacles, all which are provided for the damned : and hecaufe of their relation each to other, give me leave to produce them in their order.

The tares muft be bound, and for the executing of this doom, the Judge here delivers them over to the jayloi : jaylor ? whom? Good and bad angels; for both thefe are the executioners of God's direful fentence.

I. The good angels, fo faith our Saviour, The reapers are the angels, v. 39. And he "willfay unto the reapers, ver. 30. Gather ye flrji the tares, and bitid thtnt up in bundles. They which are all mercy to the good, are here the executioners of God's judgments on the wicked. Thus was Sodom deftroyed by an angel, Gen. xix. The army of Sennacherib was o-verthrown by an angel, 2 Kings xix. Seventy thoufand men of Ifrael were ftruck with p^ftilence by an angel, 2 Sam, xxiv. Blafphemous Herod was fmitten by an angel, Aiftsxii. 23. Yea the tares themfelves muft be gathered by angels, who will bind them in heaps like faggots, and caft them into hell-fire to burn them.

How fearful is it to fill into the hands of God's hoft ? No power can refift, no policy prevail, all the ftratagems of war are but folly to God's wifdom ; then into what motes and atoms fliall the proudeft duft of finfulman be torn ? Wiiat, dares he ftruggle againft heaven ? See God and angels are become his enemies, and whofe help fliould he have, when heaven itfelf makes war ? Mountains and rocks are no defence againft God : fl:iiclds and fpears cannot keep the tares: no, God hath his warriours that will pluck, and tear, and torture reprobates: the angels are his reapers, that muft gather the tares, and bind them in bundles to burn thtm. p 2 But.

^yi^) H E L L's

But 2^/y, good nnd bad angels both join in this office to bind the tares : if there be any difference, it is in this, the good angels begin, and the bad continue to make the binding everlafting. Here is a jaylor indeed, and if you would fee him in his form, you may take the defcription from that great Leviathan,/?)/ his tteefings a light doth JJjine, and his eyes are like the eye-iids of the 7nor)iing, out of his mouth go burning lamps, and /parks of fire leap out; out of his nojlrils goeth fmoak as out of a fccthing pot or cauldron ; his breath kind-leth coals, and a fiame goeth out of his mouth, Jobxli. i8, 19,20, 21. What an u<ily devil is this, whom God only myfli-, caily defcribes witti fuch terrible Ihapes ? Bis neefing (iames, his eyes fl:are,his mouth . llioots fire, his noftrils fmoak, his very breath fets all a burning round about him. Such a J;iyIor hath God prepared forhell-prifoners. As God hath fettered him, fo he lays fetters on them, revenging his own malice on his fcUow-fufFerers. The devil fir-fl: tempts and then he fetters tares : while men live on earth, he lays fnarcs for fouls : thus he prepared flatterers for PvC-hoboam, liars for Ahab,concubines for Solomon, forcerers for Pharaoh, witches for Saul, wine for Benhadad, gold for Achan, a fliip for Jonas, and a rope for Haman : but he that makes gins, and nets, and fnares on earth, makes bolts, and hammers, and whips in hell: thus he hath prepared darkncfs for Herod, a fire for Dives, plagues for Pilate, brimflone for Judas, fnares for Demas, and fiery fetters for all reprobate tares: what need poor fouls any farther fetters, whom the devil once (liuts within his den, dare you live in fuch a neft among fpeckled poifons. There ? ferpents girdle the loins, and cockatrices kill wich their eyes, and drngons fpit fire from their mouths, and wolves all devour mens fouls, and lions roar for the prey, and vipers (ling and Arike with their tails: O fearful

HORROR.

jaylors! what ftrange kind of furies live in hell!

You fee the jaylor, now turn your eves from fo bad a fpeffacle, and let us view the den where this monflcr lies.

The Hebrews call it Sheol, a great ditch or dungeon : the Greeks Zophos, even darknels itfelf; the Latins In fern us, a place under ground : all agree it is a dungeon under earth, containing thefe two properties ; Deepnefs, and Darknefs.

1. It is deep : as heaven is high, lo (moft probaT^le it is) that hell is deep. John calls it, a botto7nlels pit, Rev. ix, i. .As if reprobates were always falling, yet never could find bottom where to refl; or how-foever this be a metaphor, yet without queflion, heaven and hell are as oppolite as maybe : and whether the center be the ' place of torment, or (as Keeker thinks) all the gulfs of the lea, and hollows of the earth, as being more capable to contain the damned,' I leave it to the fchools; as for the pulpit, I think this prayer more fit, ' Lord,lhew tis what it is,but never where.'

2. The deepnefs is yoaked with darknefs ; fuch a dungeon fits the tares, they committed works of darknefs, and are caji into utter darknefs ; a darknefs that may be felt, thick clouds that may be handled, damps and miffs that Urike at their hearts with fenfible griefs. This is that bottomlefs pit in the heart of the earth ; there Ihines no fun, nomoon,no liars; there is no light of candle, torch or taper; (bine the Inn never fo fair, it is Hill night there; the dungeon is dark, and this makes the place more fad, more uncomfortable. Let Poets feign of Tantalus' tortures, Prometheus' vultures, Ixion's wheel, and Charon's rowing, thefe come far Hiort to exprefs the pains of thofe that rage in hell; there plagues have no eafe, cries have no help, time has no end, place no redemption; i( is the dark prifon where the tares are chained, and the wicked bound in fetters of fire and darknefs. Gould men have a

fight

. H EL Vs

fight of hell while they live on earth, I doubt not their hearts would tremble in their bofoms; yet view it in a way of meditation, and fee what you find ? * Are there not wonderful engines, fharp and fore inftruments of revenge; fiery brim-ftone, pitchy fulphur, red hot chains, flaming whips, fcorching darknefs ?' Will you any more ? * The worm is immortal, cold intolerable, ftench endurable, fire unquenchable, darknefs palpable : this is that prifon of the damned, then whofe eyes dare behold fuch amazing objedts ? But if not fee, yet lillen with your ears; is there any charm in hell to conjure away devils, or to ravish fouls ? What mufic alibrds the place, but roaring, and crying, and howling? Curfing, their hymns; wailing, their tunes; blafphemies, their ditties; lachry-mae, their notes; lamentations, their fongs; ftireeching, their ftrains; thefe are their evening and morning fongs; Moab shall cry againft Moab, one againfl another, all a-' gainft God. O fearful prifon ! what torments have the tares that ly here fettered ? Their feet are chained in the liocks, and the iron pierceth their fouls; it is a dungeon where the light never shined, but the walls are as black as pitch, the vaults are fmoked as chimneys, the roof as dark as hell, nay, the dungeon is hell, where the tares ly bound and fettered.' Think of this goal, ye offenders of God's law and majefty; the angels fee our doings, the Judge now expetSls our returning, the tares grow till the harvefl, and, if they flill offend, death apprehends them, God will judge them, thejaylor take them, hell imprilon them, there are they bound. You hear the evidence brought in, and the fen-tence gone out, Take them, bind them, bind them in bundles, and burn them.

And if this be the jaylor's goal, what then be the bonds or chains ?

The angels who kept not their fir ft e-ftate (faith Jude) Gcd hath referved in e-verlajiing chains, Jude 6. And, Cod/par'

HORROR, ^^yy

ed not the ang Is that finned, faith Peter, but cajl them dovjn to hell, and delivered them into chains of darknefs, 2 Pet. ii. 4. Thus Chrift doomed hirn that had not on his wedding-garment, Bind him hand and foot, Matth. xiii. 22. and what may thefe chains and bonds infinuate, but that the tares are tied to their torments ? Might they but remove from place to place, this would afford fomeeafe; might they but flir a foot, or turn about, or have any little motion to refresh their tormented parts, this would yield fome comfort: but here is an univerfal binding, hand and foot, body and foul, all muflbe bound with ever-lafting chains. The reprobates are packt and crowded together, like bricks in a fiery furnace, having not fo much as a chink where any wind may enter in to cool them. * O ye that live in the finful wealth of this world, conflder but this one punishment of hell, and be afraid ! if a man, enjoying " quiet of mind, and health of body, shall ly chained on a foft down-bed for a month, or a year, how would he abide it? But this is nothing : if a man should ly fick of a fever, fwoln in a dropfie, pained with the gout, and though it were for the recovery of his health, without any turning, toffmg, ftirring, this were a great torture fure, and a queflion it were, whether the difeafe or the phyfick were more intolerable ? Witnefs> poor patients, who change their licies, wish other beds, feek other rooms, and all thefe shifts but to mitigate their pains: how wretched then are the tares bound in chains ? They are not irj health, nor bound for a month, nor fIck of a fever, nor ly for a year, their pain is grievous, their bonds heavy, their torments durable, their reftlefs refl eternal. The worm shall gnaw their (pirit, the fire tortiu-e their fiesh ; were thci'e nothing, yet fmall lorrows grow great with continuance ; the fire shall torture, yet never ceafe; worms gnaw theheartj. yet never gnaw in funder the firings: wretched fouls

are

H E L L's

are bound indeed, whofe bonds are never out of date : a feven years prenticeship would ere long.expire, but what are feven years to a world of ages ? The reprobates muft ferve years, ages, even to a million of millions, and yet are never free: O bondage not to be uttered, yet muft be endured! is it not a bedlam-fury, that muft have fuch bonds? a little to exprefs their torments by our fuffcrings, which yet are nothing, nothing in comparifon : what means thefe chains, and whips, and links, and fcourges ? Iron chains, whips of fteel, fiery links, knotty fcourges ? Furies (hake their bolts to affrighten fouls, the irons ftrike thfotigh their ears, and the hooked engines tear their bowels, as if the torment of tares were the delight of devils.' Here is a prifon indeed, where is nothing heard but yells, and groans, and fudden cries; the fire flakes not, the worm dies not, the chains loofe not, the links wear not, revenge tires not, but for ever are the torments frefl:i, and the fetters on fire, as they came firfl from the forge.

Whata flrange kind of torture falls upon the wicked? they are bound to fiery pillars, and devils lafh at them with their fiery whips : is there any part of man e-fcapes free in fuch a fray ? * The flefh fhall fry, the blood boil, the veins be fcorched, the finews racked, ferpents (liall eat the body, furies tear the foul;' this is that woful plight of tares, which lie bound in hell. Ihe lick man at fea may go from his fliip to his boat, and from his boat to his riiip again ; the fick man in his bed may tumble from his right fide to his left, and from his left to his right again ; only the tares are tied hand and foot, bound limb and joint; their feet walk not, their fingers move not, their eyes mufi: no more wander as before; lo, all is bound. 0 thefe manacles that rot thefiefh, and pierce the Inward pArts ! O unwatchable torments, yet moft fit for tares ! fin made them furious, hell muft tame their phrenlie; the

HORROR,

Judge thus commands, and the executioners niufl difpatch ; fetter them, fire them. Bind them in bundles to burn them.

1 have led you through the dungeon, let this fight ferve for a terror that you never come nearer : to that purpofe, for exhortation, confider.

Alas! all hangs on life, there's but a twine-thread betwixt the foul of a firmer, and the fcorching flames; who then would fo live, as to run his foul into hazard ? The Judge threatens us, devils hate us, the bonds expeft us, it is only our con-fcienccs mufi clear us, or condemn us. Search then thy ways, and fiir up thy remembrance to her items : haft thou dishonoured God, blafphcmed his name, decayed his image, fubduing thy foul to fin, that was created for heaven ? Repent thefe courfes, afk God forgivenefs, and he will turn away thy punishments. I know your fins are grievous, and my foul grieves at the knowledge; many evils have poffeffed too many, drunkennefs, and oaths, and malice, and revenge, are not thefe guefts entertained into all houfes ? Banish them your hearts, that the king of glory may come in : As I live, faith the Lord, Idefire not the death of the wicked, but that ihe ivicked turn from his ivay and live, Ezek. xxxiii. II. Would God beftow mercy ? and should we rcfufe his bounty ? as you love heaven, your fouls, yourfelves, leave your fins.

Ufe 2. And then, here is a word of con-folation, the penitent needs not fear hell, God's fervantis freed from bonds : yea, if lue love him who hiith frf} loved us, Eph. ' V. 2. all the chains and pains of hell can neither hold, nor hurt us.

Ufe 3. O then yc fons of Adam (fufier a reproof) what do ye, that ye do not repent you of your fins ? is it not a madnefs above admiration, that men, who are rea-fonable creatures, having eyes in their Heads, hearts in their bodies, undcrftanding like the angels, and confciences capable of

un-

H E L L's HORROR,

unfpea^'ble liorrour, never will be war-. ned, until the fire of that infernal lake fla'h and flame about their ears ? Let the angel'-- blufn, heaven and earth be amazed, and all thecrearures (land aftonifhed at it. I r in fure a time will come, when the tares (li ili feel, what now they mayjuftly fear; you hear enough, fuch weeds muft be bound, thus flrait isthe Lord's command ; Bind them ht bundles to burn them.

But all is not done, chains have their links, and we muft bring all together. Sinners are coupled in hell as tares in bundles; but of thefe when we next meet; in the mean while let this we have heard, bind us all to our duties, thai we hear attentively, remember carefully, pra^ife confcionably, that fo God may reward accordingly, and at laft: crown us with his glory. The tares muft be bound up in bundles ; but. Lord, make us free in heaven, to fit with Abraham, Ifaac and Jacob in ihy Xazarus might only warn his brethren of

A79

horror muft accompany for ever ? The tares muft be gathered, and bundled, and the more bundles, the more and more nii-feries: company yields no comfort in hell-fire ; nay, what greater difcomfort than to fee thy friends in flames, thy fellows in torments, the fiends with flam'ng whips, revenging each others malice on thyfelf and enemy ? It was the rich man's laft petition, when he had fo many repulfes for his own eafe, to make one fuit for his living brethren ; he knew their company would increafe his torment; to prevent which he cries out, I pray thee, father A' brahafn, that thou vjouldfi fend Lazarus to my father's hou/e, for I have five brethren, that he may teftifie unto them, left they alfo come into this place of torment, Luke xvi- 27, 28. Why, it may be God will hear him for them, efpecially making fuch a reafonable requeft as this was, that

T

blefTed kingdom.

In bundles.'\ HE command is out: what.'' hind; whom? them; how? in bundles. The tares muft on heaps, which gives us a double obfervation ; General, and Special.

In the general it intimates thefe two points ; the gathering of the weed, and its fevering from the wheat; both are bound in bundles, but the wheat by itfelf, and the tares by themf^lves; as at that doom, when all the world muft be gathered, and levered, fome ftand at the right hand, others at the left : fo at this execution, fome are for the fire, and others for the b.un ; they are bandied together, yet according to the diJerence of the feveral pat'.ies, each from tht= other.

I. Oblerv The tares muft together: Wo is me, ('.aiih David) that I am con-ftrained to dwell with Mefech, Pfalm cxx. 4. And if David think it woful to converfe with his living enemies, then what punifli-ment have the wicked, whom the devil and damned, the black angeb and everiafting

future judgment; no, but to teach you, if you fell your fouls to fin, to leave a rich pofterity on earth,you (ball not only your-felves, without all remorfe and pity, be damned in hell; but your pofterity fball be a torment to vou whilft they live, and a greater torment, if they come to you when they are dead. To converfe wiih devils is fearful, but altogether to accompany each other, is a plague fit for tares : in this life they flourifticd amongft the wheat. Let them grow both, together, corn and tares until the harvejt. But the har-vcft come, God will now feparaie them both afunder, and as in heaven there are none but faints, 10 in htll there are none but reprobates : to encteafe this torment, as they grow together, fo all their conference is to curie each other: Moab iliali cry againft Moab, father againff (on, fon a-gainll father; what conuoirin ihis company? The devil that was autror of fuch mifchiefs. appears in moft giifly forms, his angels, tHe black guard of heil, torture poor fouls iu fiamcs : there live fwearers

V'itii

H E L Vs H O R R O R.

•with their flaming tongues, ufurers with takm hands, drunkards with fcorched throats, all thefe tares like fiery faggots burning together in hell-flames; this is the firft punilhment, all the tares muft meet, they are bundled together.

Obfcrv. 2. As the tares mufl: together, fo they mull: together by themfelves; thus are they bundled, and fevered ; bundled all together, but from the wheat all afun-dtr.

Hell is called damnation,becaufe it brings heaven's lofs ; and this by confent of moll: divines, is the moft horrible part of hell:

bitter, faying to his father, Haft thou not rtjerved one blejfing for me al/o ? Gene/is xxvii. 31. Imagine then, when the wheat mufl: have the bleffing, how will the tares (figured in Efau) roar and cry, and yell and howl again ? ?.nd yet notwithfl:anding this unfpeakable rage, all the tears of hell shall never be fufficient to bewail the lofs of heaven. Hence breeds that worm that is always gnawing at the confcience; A worm, faith our Saviour, that dies Jiotj IMark ix. 44. It shdll lie day and night, biting and gnawing, and feeding upon the bowels of the damned perfons. O the flings

fo Bafil, ' To be alienated or feparated of this worm ! no fooner shall the damned from the prefenc^of God, his faints and an- confider the caufe of their mifery, to wit, gels, is far more grievous than the pain of the mifpending of their time, the greatnefs hell.' So Chryfoflom, ' The pain of hell of their fin, the many opporiunies lofl^, is intolerable indeed; yet a ihoufand hells when they might have gotten heaven for a are nothing to the lofs of that mofl glori- tear, or a figh, or groan from a penitent ous kingdom.' So Bernard, ' It is a pain heart; but this worm, or remorfc, shall far furpafung all the tortures in hell, not at every confideration give them a deadly to fee God, and thofejoys immortal, which bite, and then shall they roar it out,- * Mi-are prepared for his children." O then what ferable wretch, what have I done? I had hells are in hell, when befides the pains of a time to have wrought out the falvation fenfe, there is a pain of lofs, the lofs of of my foul, many a powerful fearching God, lofs of faints, lofs of angels, lofs of fermon have I heard, any one pnfi^age heaven, lofs of that beatifical vifion of the whereof (had I not wickedly and uilfully moft fovereign good, our ever-blefled Ma- forfook mine own mercy) might have been ker ? Confider with yourfelves, if at the vinto me the beginning of the new birth ; parting of the foul and body there be fuch but thofe golden days are gone, and for pangs and gripes, and ftings, and forrows: want of a little forrow, a little repentance.

what grief then will it be, to be fevered for ever from the higheft and fupremeft good ? Suppofe your bodies, as fome martyrs have been uled, fliould be torn in fun • der, and that wild horfes, driven contrary

ways, fliould rack and pull your arms and me into as many pieces as there are motes iegs,'and heart and bowels, one piece from in the fun, rip up my breaft, dig into my

a little faith, now am I burning in hell-fire: O precious time! O days, months, years, how are ye vanished, that you will never come again ? And have I thus mi-fcrably undone myfelf ? Come furies, tear

another, what an horrible kind of death would this be, think you ? and yet a thou-fand rcntingsof this member from that, or of the foul from the body, are infinirtly Icfs than this one feparation of the foul from God. When Jacob got the blefling from his brother Klhu, it is laid in the

bowels, pull out my heart, leave me not an hair on my head, but let all burn in thefe flames, till I moulder into nothing.' O madnefs of men, that never tliink on this all the days of jour vilitation! and then when the bottomlefs pit hath shut herfelf upon you, thus will this worm

text, that he roared with a great cry and gnaw your heart with unconceivable grief.

Be

H EL Us

Be amazed, O ye heavens! tremble thou earth 1 let all creatures fland aftonhhed, whilft the tares are thus fentenced, Bundle them, and burn them.

Thus far of the word in general: but if we look on it with a more narrow eye, it gives to our hands this fpecial obferva-tion.

Obferv. The tares mufl: have chains proportionable to their fins: Bind them in bundles^ faith my text, not in one, but in many faggots, an adulterer with an adul-trefs, a drunkard with a drunkard, a traitor with a traitor. As there be feveral fins, fo feveral bundles, all are punifhed in the fame fire, but all are not puniflied in the fame degree; fomc have heavier chains, and fome have lighter,but all in jufl: weight and meafure. The proud fhall be trod under foot, the glutton fuiTer inefiimable hunger, the drunkard feel a burning thirfi, the covetous pine in wants, the adulterer ly with ferpents, dragons, fcorpions. Give me leave to bind thefe in bundles, and fo leave them for the fire ; they are ^rfi bundled, then burned.

I. Where is lady Pride and her followers ? fee. them piled for the furnace : you that jet with your cauls and bracelets, tyres and tablets, rings and jewels, and changeable fuits, Ifa. iii. Think but what a change will come, when all you (like birds of a feather) muft together, to be bound in bundles. "What then will your pride avail, or your riches profit, or your gold do good, or your treafureshelp,whenyoumuflbeconfirained to vomit tip again your riches, the increafe of your houfe departing a-way, and a fire not blown utterly confiiining you and them. Job xxvi. 26. The rich man in the gof-pel could for a time go richly, fare fump-tuoufly, and that not only on fabbaths or holy-days, but, as the text, every day; yet, no fooner had death feized on his body, but he was fain to alter both his fuit and diet ; hear him how he begs for water, that had plenty of wines j and fee him.

HORROR. 431

that was clothed in purple, now apparel led in another fuit, yet of the fame colour too, even in purple flames: O that his de" licate morfels muft want a drop of water* and that his fine apparel mufi: cofl him fo dear, as the high price of his foul! why, rich man, is it come to this ? The time was,, that purple and fine linen was thy ufual apparel, that banquets of fumptu-ous diflies were thy ordinary fare; but now, not the pooreft beggar, even Lazarus himfelf, that would change eftate with thee: change, faid 1 ? No; Remember, faith old Abraham, that thou in thy life-time re^ ceivedft thy good thingsy and like-wife Lazarus evil things ; but novj he is comfort-edy and thou art tormentedy Luke xvi. 25. 2. But there are other bundles ; where is gluttony and her furfeiters ? Do we not fee how the earth is plowed, the fea furrowed, and all to furniOi one epicure's table ? Sevile fends fruit, Canary fugars, Moluques fpices, Egypt balfamum. Candy oils, Spain fweet meats, France wine ; our own land cannot fatisfie, but foreign kingdoms and countries mufi: needs be facrifi-ced to our belly-gods: but what dainties have fuch Nabals when they come to hell ? There is a black banquet prepared for devils and reprobates : the firfi di(]\ is weeping, the fecond, gnafhing of teeth, and what mirth is there where thefe two cour-fes muft laft all the feaft ? The lazy friar fweating at his long meats and meals, Heu quantum patimur, cries he, * Alas, hov\r much do we fufFer which are friars !' but alas, how much muft you fufier at this fup-per, where the meat is poifon, the atten-dants, furies; the mufick, groans; and time without end, the fauce of every difh ? See here the provifion for the damned, their chains loofe not, their fire cools not, their worm dies not, their woe ends nor, fuch gall and vinegar imbitters every mor-fel. God hath proportioned thispunifliment for thefe (heaves, they are fent from lur-feits to an empty dungeon, that fent away q • beg-

beggars empfy from their doors.

H O R R O R,

lets of boiling lead run down his throat;

3. But more bundles yet, where is as the pleafure, fo the pain; he was com-

Drunkennefs with her rioters ? Lo.they are forted, and is tormented.

trodden underfoot, faith the prophet, they ivhofe tables are full of vomit and filthi-nefs, Ifa. xxviii. 3. are now driven to that fcarcir/and want, that not a cup of wine, nor a drop of water can be got in all hell for them. Sin muft have its punifhment in a jufl: proportion ; the tongue of that rich man that had turned down fc many tuns of wine, cannot procure one drop of water in hel] to cool it: in his tongue he finned, in his tongue he is tormented ; fiery heats breed a fcorching thirfl, yet, becaufe he denied Lazaru%a crumb of bread, Lazarus muft not bring him a drop of water: How? a drop of water? alas! what are ten thoufarid rivers, or the whole fea of water unto that infinite world of fire? Here is a poor fuit indeed, what begs he but a cup of water, an handful of water, • a drop of water ; nay, were it but a wet finger to cool the tip of bis fcorched tongue? Hearken, ye drunkards, and fear thefe flames that one day mufl parch your tongues. Here you may recreate your-felves, by fleep, when you have too much, or by idle company when you would have more, but hereafter you ^yA\ find no means to qualify thefe pains; fleep there is none, though it be nothing but an ever-lafting night; friends there be none, tho' all could profefs their everlafling loves; you may indeed commerce with fome company, but who arc they, fave devils and reprobates, (miferable comforters !) in the fame condemnation ? Who is not (ober, that knows what portion niufl befal thefe reprobates? Their mouths &x'^ as duft, their tongues red as fire, their throats parcht as cotIj, all their bowels clung together ^s the burning parchment. He that fovjs iniquity jhail reap vanity ; the drun-kard, that abufeth lo much wine, miift there want a little water, his tongue fliall cleave to the r©c<f of his mouth, and gob-

4. And yet more bundles, where is Co-vetoufnefs and her gripers ! O the iron age we live in ! was there ever lefs love ? ever more difiembling ? The covetous hoardeth, holdeth, opprefleth, or, it may be, puts out to ufury, but never without fureties, pledges, m.orgages, bills or bonds; think of tliofe bonds, ye covetous, that muft bind you in bundles; had you then ten thoufand worlds, and were they all compofed of pureft gold, and brim-ful of richeft; jewels, yet would you cad them all at the foot of fome Lazarus, for one drop of water, or one puif of wind to cool any part or piece of your tormented members. See the cruel tfFeft of fin; he that hath no pity fball not be pitied; no. He floall have judgment -without mercy, that hathJhtxvedno mercy, ]zm. ii. 13. Thus to pay the covetous in his own coin, coffers and chells fhall be brought before him, there fiiail devils ring him a peal of his damned coin, of pounds, of fliillings, of pence, thefe accounts fball found through his ears: and to fatisfy his heart, melted gold fliall be poured down his throat; yea, he (ball be fcrved 100 with his meat in plate, and plate and meat all boil together to his loathed (upper; thus hath Cod fatisficd him that could never Jatisfy himfclf, his gold now wants no weight, his filver is not (carce, mountains and loads are prepared for him to his greater torments.

5. Yet again more bundles, where is adultery with her minions? Lo, ugly fiends do embrace them, and the furies of hell be as their bolbm concubines. I have read fomewhere (but I will not deliver it as a truth) that a voluptuous man dying and going to this place of torment, he was. there faluted in thisfeaj-ful manner: ' Firfl, Lucifer commands to fetcii him a chair, and forthwith an iron chair and red hot

with

H E L L's H

with fparkling fire was brought, and he fet thereon ; this done, Lucifer commands again to fetch him drink, and a drink of melted lead was brought in a cup, which they ftraightway pouring into his open mouth, anon it came running out of all his members: this done, Lucifer commands again, that according to his ufe they fhould fetch him mulicians to make him merry, and a fort of muficians came with hot glowing trumpets, and founding them at his ears (whereto they laid them) anon there came fparksoffire leaping out of his mouth, his eyes, and noftrils, all about him ; this done, Lucifer commands again, that according to his wonted manner he rtiould have his concubines, and upon this they bring him to a bed of fire, where furies give him kiffeS^ fiery ferpents hug about his neck,and the gnawing worm fucks blood from his heart ^nd breafts, for ever and ever.'

O R R O R. 483

covetous, adulterers; thefe and fuch o-ihers are bundled by the reapers at the general harveft.

U/e. O then, having yet a little time, how fhould we labour to efcape hell's horror? Let the Proud be humbled, the Epicure faft, the Drunkard pray, the Adulterer chaftife himfelf to pull down his body; and for the covetous wretch, let him with all holy greedinefs lay out his bags for the eternal good of his foul: alas, one foot in heaven is better than all your lands on earth. / had rather be a door-keeper in the houfe of my God, than to dvjell in the tents (in the houfes, in the palaces) cf the luicked. Pfal. Ixxxiv. 10. Now then in the fear of God reform your lives, and your harvefl, without queflion, (hall be the joy of heaven ; or if tares will be tares, what remains but binding, and bundling i Bind them, bundle them, burn them.

The harveft is done, and the angels fing

Howfoever in this ilory, it may be al^-and fliout for their ended tafk: the tares

together truth was not brought a bed, yet imagine what a welcome fliall be to the damned fouls ? Their eyes fhall ftartle, their ears glow,their noftrils fuck up flames, their mouths tafte bitternefs, and for the fenfe of feeling, (according to the mea-fure of their fin) they are wrapped in the grifly embracements of Hinging and {linking flames; where now are thole dainty delights, fwcct mufick, merry company? are all left behind ? And is there no recreation in thofe fmoaky vaults? Unhappy dungeon, where there is no order but horror, no finging but howling, no ditties but their woes, no conforts but. flirieks, no beauty but blacknefs, and no perfumes or odour, but pitch and fulphur. Let the heat of this fire cool the her.t of your luft, pleafure ends with pain. In as much (faith God) as the harlot glorified herjelf, and lived in pleafure, (0 much give ye to her torment andjorrovjy Rev. xviii. 7.

You fee now (beloved) what tares are in bundles, the proud, gluttons, drunkards,

aq

W^

are reaped, the furrows cleanfed, the fic-kles laid afidc, the ilieaves bundled: and to fliut up all, they mufi: be burned : but flay we them a while, and at our next meeting we will fet them on fire. God make us better feed, that we may receive abetter crop, even that crown of glory in the higheft heavens.

To burn them,'} E have followed the prifoners from the bar, and brought them to the flake, what remains further b\it to kindle the faggots, and fo to Ihut up all with the burning ?

Hell-fire (at the firfl naming) makes my foul to tremble ; and would the boldeft courage but enter into a ferious meditation, what it were to lye everlsflingly in a red-hot fcorchingfire, how could he chufe but Hand aflonilhed at the cpnfideration ? It is a furious fire:' rouze up (beloved) for either this, or nothing will awake you from the lleep of fin wherein you ileep too fecurely.. q 2 Some

H E L Us HORROR.

Some differences there are about this Fire : many think it a metaphorical, others a material fire ; be it whether it will, it is every way fearful, and far above the reach either of human, or angelical thoughts to conceive.

If it be metaphorical (as Gregory and Calvin are of mind) then is it either more, or nothing lefs terrible : when the holy Chofl: fhadows unto us the joys of heaven by gold, and pearls, and precior<s Jioyics, Rev. xxi. there is no one thinks but thofe joys do far furpafs thefe Ihadows : and if the pains of hell are fet out by fire, and flames, and brimflone, and burning, what pains are thofe, to which thefe are nothing but duml:fftiows or types ?

Or if hell-fire be material (as Auflin and Bullenger do conjecfture) yet is it far be-

■ yond any fire on earth : mark but the differences, our fire is made for comfort; hell-fire is created for nothing elfe but torment: our fire is blown with fome airy -breath of man, but hell-fire is blown with the angry breath of God : our fire is fed with the fuel of wood or coal, but hell-fire is tempered with all the terrible torturing ingredients of fulphur, and brimftone ; or

• (to cut the way nearer) I will reduce all the differences to fome of thefe four, and fo proceed in their order: they diifer ; firll in Heat; fccondly, in Light; thirdly, in their obje(^ ; fourthly, in Durance.

Firft, in heat: The file thereof is fire and much wood, and the breath of the Lord, like a Jlream of brimflone, doth kindle it, Ifa. XXX. 33. This fire is not made by the hand of man, nor blown from the bellows of fome forge, nor fed with any fuel of combuAible matter: no, it is the arm of God, and the breath of God, and the anger of God that kindles it (harply, and continues it everlaflingly; and, I pray, if the breath that kindles it be like a ftream ofbrimjlone, what is the fire itfelf ? You know there is a great difference betwixt the heat of our breath, and the fire luour

chimneys: now then, if the breath of God that kindles hell-fire, be diffolved into brimflone, what a fearful fire is that, which a great torrent of burning brimflone doth ever mightily blow ? A torrent of brimflone faid I ? No, it is not brimflone, but like brimflone, like to our capacity, altho', for the nature, this like is not like; nay, could we know exaffly what this breath were, you would fay (I warrant you) it were far more hotter than ten thoufand rivers of brimflone, were they all put together : Our God (faith the apoflle) is a confuming fire, Heb. xii. 29. And if God be a fire, what then is hell fire, kindled by the breath of God ? * O my foul, how canll thou but tremble at the thought of this fire, at which the very devils themfelves do quake and fliiver :' Paufe a while and con* fider; wert thou arraigned at fome earthly bar, thy doom pall, the execution at hand, and thy body now ready to be cafl, (as many a martyr's was) into fome burning fire, or boiling cauldron ; Ohow wouldll thou fliout and roar, and cry through the extremity of torment? But what is a boiling cauldron to that boiling fea of fire and brimflone? Pitch and fulphur, boil altogether, were not this e-nough ? See there the perplexing properties of fuch heats; they burn as brimflone darkly to grieve the fight, Iharply to affli(ft the fenfe, loathfomely to perplex the fmell: it is a fire that needs no bellows to kindle it, nor admits of the leaft air to cool it; the fuel walles not, the fmoke vents not; the chimnies are but reprobates cradles, where they lie fcorching, burning, howling their luUibies, and their nurfes furies. The flames of Nebuchadnezzar's fire, could afcend forty nine cubits, but if hell be a bottomlefs pit, fure thefe flames have an endlefs height : how hot then is that glowing oven, where * the fire burns lively, the blalts go flrongly, the wheels turn roundly, and the darkened fuel aie thole damned fouls that burn

in

R

H E L Vs no

in an heat furpaifing ours, unfpeakable of all in vain us;' here is one difference.

2dlyf As hell-fire differs from ours in heat, fo in light; Ca/i that unprofitable fervant (faith our Saviour) into utter darknefs. Matth. xxv. 30. Utter^ to perplex the mind ; Darknejs, to confound the eye. Conlider but the terror of this cir-cumftance; if a man alone in darknefs fhould fuddenly hear a noife of ghofts and fpirits coming towards him, how would his hair briflle, his tongue faulter, his blood run to the heart? Yea, (I dare fay) although he felt never a lafli from them on his body, yet the only howling of devils would make his very inmoft heart to fhake and fhudder ? O then, what horror is that, when darknefs mud furround thee, and devils hollow to thee, and reprobates fhriek at the lafhing of their bodies, and all hell be filled with the cries ar,d ecchos of wo, wo, wo for their torments, and the darknefs ? May be you will object, if there' be fire, there is affuredly light; nay, (without queflion) this fire hath heat, no light: it is a dark fmoaky Hame, that burns <3im to the eye, yet fliarp to the fenfe; or it may be, (as fome do imagine) this fire affords a little fuiphurous or obfcure light, but how? Not for comfort, but confufi-on. Conceive it thus, he that in the twilight fees deformed images, or in the night beholds (hapes of ghofts, and fpirits, by a dim dark light, why better he faw nothing, than fuch ttrrible viiions; ilich fears, nay a thoufand times worfe, are prefented to the eyes ot reprobates j they may dilcern through darknels, the ugly faces of fiends, the foiii vifages of reprobates, the furious torments of their friends, or parents, while all lie together in ti e lame condemnation. "What comfort affords this light, where nothing is tten but the Judge's wrath, and the prifoners puniihment? O (will they cr)) that our eyes were out, or the fiames \ve:e quenched, or that feme period were put 10 this endieis night of daiknels ! but

R O R. 4H5

; lo, pillars of fmoke arife out of the infernal pit, which darken the light, as the fire lightens the darknefs: and this is the fecond difference.

3<//y, There is yet another difference in the fuel or objeft of this fire ; ours burns not without materials, this works alfo on fpirituals. Itis Iconfefs, a queflion whether devils fuffer by fire ? and how may that be? Some are of opnnion, that they are not only fpirits, but have bodies; not organi-calas ours, but aerial, or fomewhat more fubtile than the air itfelf: this opinion howfoever mofl: deny, yet Auftin argues for it; * For if men and devils, faith he, are punifiied in the fame fire, and that fire be corporeal, how are devils capable of the fufiering, unlefs they have bodies, like men, fit for the impreffion ? and yet if we deny them to have bodies, I fee no impof-fibility, but that fpirits themfelves may fuffer in hell' fire : is it not as eafie with God ""to join fpirits and fire, as fouls and bodies ? as therefore the foul may fuffer through the body, fo likewife may thofe fpirits be tormented by fire.* I will not argue the cafe either with, or againft Aufiin ; yet fafely may we put this conclufion, ' Not only men in their bodies, but devils and fouls mufl together be tormented in hell-fire.' Thus our Saviour couples them in that laff heavy doom, Go, ye curfed into evcrlajiing fire prepared for the devil and his angels, Matth. xxv. 4t. What a fire 5s this ? it tries the reins, it fearcheth the bowels, it pierceth the very foul and inmoft thoughts. O fire above mealure! where fpirits are the tormentors, damnation the punilhment, men and devils the fuel, and the breath of an offended God the bellows. Think not on your fires, that give you heat for warmfh, or lioht for comfort J neither fear yu him that kills your b'.die<>, but hath no further commiifi-on to hurt your fouls : here is another fire, another judge; a fire that kindle* fouls, a Judge that fendi bodies and foui."?

ta

to everlafling fire : fuch heats, fuch dark-nefs, fuch obje^ls accompany this fire; the heat is intolerable, darknefs palpable, body and foul both corabuftible, all burn together that have finned together. This is the third difference.

Lafily, There is a difTcrence in durance; our fife dies quickly, but hell-fire lafis for ever. This is done (faith Auflin) * admirably, yet a<rtually,' the burning bodies never confumc, the kindled fire never waftes with any length of time. We read of a certain fait in Sicilia, that if put into the fire, it fwims as in water, and being put into water crackles as in fire: we read of a fountain in Libya, that in a cold night is fo hot, that non% can touch it, and in a

' hot day fo cold that none could drink it: if God thus work miracles on earth, do'ft

' thou feek a rcafon of God's high and heavy judgment in hell ? I fee the pit, I cannot find the depth; there is a fire that now (lands as it were created ; it muft be endured, yet never, never muftbe ended. The cuftom of fome countries, that burn malefa(5lors, ufe the leaft fires for great-eft offenders, that fo the heat being leffen-ed, the pains might be prolonged ; but if

■ this be fo terrible to them, whofe fire is but little, and whofe time cannot be long; what an exceeding horrible torment is this in hell, where the fire is extream great, and the time for ever and everlafting ? Sup-pofe you, or any one of you fliould lie one night grievoufly affli(5led with a raging fit of the ftone, cholick, ftrangury, tooth-ach, pangs of travel, and a thoufand fuch mi-feries incident to man, how would you tofs and tumble ? How would you turn your fides, tell the clock, count the hours, expeft every moment for the gay-bright morn, and till then eflecm every hour a year, and every pang a mifery matchlefs, and intolerable ? O then what will it be (think you) to lie in fire and brimftoue, kept in highcft Hame by the unquenchable wrath of God, world without end? How

O R R O R.

tedious will be that endlefs night, where the clock never Hrikes, the time never paf-fes, the morn never dawns, the fun never rifes; where thou canft not turn, nor tofs nor tumble, nor yet take any reft, where thou fhalt have nothing about thee but darknefs, and horror, and wailing, and yelling, wringing of hands, and gnafhing of teeth for evermore ? Good Lord, that for a fmilc of prefcnt pleafure, men Hiiould run upon the rock of eternal vengeance ! come, ye that purfue vanity, and fee here the fruit of fin at this harveft of tares, * Plea-fures are but momentary, but the pangs are eternal:' eternal? How long is that i Nay, here we are filenced, no limner can fet it forth, no orator can exprefs it; if all times that ever were, and ever fhall be, fliould be put together, they would infinitely CQJTie fhort of this fiery eternity ; the latitude thereof is not to be mcafured, neither* by hours, nor days, nor weeks, nor months, noryears, nor luftra's, nor olympiads, nor indii^lions ; nor jubiles, nor-ages, nor Plato's years, nor by the moft flow motions of the eighth fphere, though all thefe were multiplied by thoufands, or millions, or the greateft multiplier, or number numbering that can be imagined.' Plainly in a word, count if you pleafe, ten hundred thoufand millions of years, and add a thoufand myriads of ages to them, and when all is done, multiply all again by a thoufand, thoufand, thoufand of thoufands, and being yet too fliort, count all the thoughts, motions, mutations of men and angels j add to them all the fands of the fea, piles on the earth, ftars in the heavens; and when all this is done, multiply all again by all the numbers, fquares, cubicks ot arith-metick; and yet all thefe are fo far (hort of eternity, that they neither touch end, nor middle, nor the leaft part or parcel of it: what then'is this which the damned fuf-fer ? eternal fire ? we had need to cry our, Fire, fire, fire; aias, to what end ? There is no help to extinguilh fire that muft burn

for

H E L Us HORROR.

for ever: your buckets may quench other fires, not this ; no milk nor vinegar can extinguidi that wild fire : it is a fire which no means can moderate, no patience can endure, no time can for ever change, but in it whofoever wofully lies, their flefh fhall fry, their blood fhall boil, their hearts confume ; yet th^y (hall never die, but dying live, and living die ; death in life, life in death, miferable ever. This is that confideration, which fhall bring all the damned reprobates to fhriek and howl e-verlaftingly: were they perfuaded that after millions of years they lliould have one year of pleafure, or after thoufands of millions they fhould have fome end cf torment, here would be a little hope; but this word ever, breaks their hearts alunder : this e-very ever, gives new life again to thofe in-fuiferable forrows; and hence it is, that when all thofe millions of years are done and gone, then (Gou knows) muH the wheels of their torment whirl about and a-bout: alas, the fire is durable, the heat continual, the fuel immortal, and fuch is the end of tares, they will burn without end : Bvid them in bundles to burn them.

Lo here the fire of hell, which compared to ours on earth, it differs in heat, in light, in fuel, in durance : let your fouls work on thefe objeds, that they never come nearer to thofe liames.

Ule I. Who among/} us would divell with devouring fire, who amongft us would dwell with ci'crliifling burnings ? Ifaiah xxxiii. 14. Beloved, as you tender your fouls, and would efcape the liames, reform your lives-while you have yet a little time. You hear it founded in fynagogues, and preached in pulpits; what found but heaven or hell, joys or torments ; the one befalling the good, and the other the jull end of the wicked. Do we believe this truth ? And dare we commit fin, whofe reward is this fiery death ? Upon due confiderarion, how is it that ve fleep or reft, or take a minute's eal'e ? LeiTer dangers have bellraught fome

R R O R. 487

out of their wits ; nay bereaved many of their lives ; how Is it then that we run headlong into this fire, yet never weigh whither we are going, till we are dropping into the pit, whence there is do redemption. Look about you while it is called to day, or otherwife wo and alas that ever you were born ; be fure a time will come, when miferies fhall march, angels bear a-larms, God found deftrufHon, and the tents of his enemies be all fet on fire: Bind them in bundles to burn them,

Ufe 2. Or yet, if comparifons can prevail ; fuppofe one of you fhould be taken, and brought along to the mouth of an hot fiery furnace, then (comparing fin with its puni(hment) might I queftion you, how much pleafure would you afk, to continue there burning but one year .' ' How much (would you fay ?) furely not for all the pleafures and treafures that all this world can afibrd you. How is it then, that for "a little fin, that endures but a moment, fo many of you fo little regard eternal pu-nifliment in hell-fire ? If we fliould but fee a little child fall into the fire, and his very bow els burnt out, how would it grieve us, and make our very hearts bleed within us ? how much more then lliould it grieve you to fee, not a child, bu: your own bodies and fouls caft away for a momentary fin into the lake of fire, that never Ihall be quenched ? If a man fl.ould come a-mongil \^s, and cry, fire, fire, thy houfe is all on fire, thy corn, thy cattel, thy wife, thy children, and all thou halt art burning altoget^ier, how would this aftonilh us, making both the hair to ftand upright on our heads, and the tears to guih out of our eyes ? Behold then, and fee the Spirit of God cries out. fire, fire; even the dreadful ^!re of hell gapeth ready to devour, not thy houfe, thy corn, or thy cartel, but thy poor (oul,and that for evermore: O then how ihould this break your Hinty hearts afunder, and make your fouls blei d again and again; if you have any fpark of grace,

thiS'

this meth'inks ftiould move you to a ftri<fl fand thoufand years continuance

courfe of life ; if you have any care of your fouls, this methinks (liould make you to wiilk humbly, and purely, carefully and confcionably towards God, and towards man; if not, what remains but fire, fire; Bind them in bundles to burn them.

3. Or yet if example can perfuade us more, meditate on the miferablc condition of that namelefs rich man : fuppofe you faw him in hell-torments, compart about with furies, fires, and all that black guard below, his tongue flaming, his eyes faring, his confcience biting, his foul fuf-fering, his body all over burning in that fire of hell. O lamentable fight! but to make it more lamentable, hearken how he rores and cries through the extremity of pains, ' O torment, torment! how am I tormented in this fire ? my head, my heart, my eyes, my ears, my tongue; my tongue is all on fire, what (liall I do ? whither fliall I fly for fuccour ? Within me is the worm, with-. out me is fire, about me are devils, above me is Abraham, and what glorious ftar is yonder I fee, but Lazarus, poor Lazarus in his bofom ? what, is a beggar exalted ? arid am I in torments? "Why, Abraham, father Abraham, have mercy on me : fee here a man burning, fcorching, ft-ying in hell-flames, one dram of mercy, one drop of water to a tormented foul; oh I burn, 1 burn, I burn without eafe or end, and is there none to pity me ? Come, Lazarus, if Abraham will not hear, let me beg of thee, a beggar, and howfoevcr I denied thee a crumb of bread, yet be fo good, fo charitable, as to dip the tip of thy finger in water, and cool my tongue. It is a poor fuit I afk ; not to dive, but dip; not thy hand, but finger; not all, but the tip of it; not in fnow, but water; not to quench, but to cool; not my body, but my Icafl member, be it my tongue only: no eafe fo little, no grant fo poor, no remedy fo (hnall, but happy "were I if I could obtain it, though I begged it with tears and prayers of a thou-

but fee Abraham andLazarusdeny my fuits; I burn, and neither God, nor faint, nor angel takes pity on me; and fhall I cry for help on devils ? alas! they are my tormentors that lalh me, and cut me with their whips of horning fleel and iron.' O beloved ! what fliall we fay to the roring rage of this tormented wretch ? Alas, alas! how little do men think on this ? they can pafs away time fporting and playing, as if they went to prifon but for a few weeks or days ; jul^ like men, who having the fentence of death pafl upon them, run fooling and laiighing to the execution ; but when once hell mouth hath Ihut herfelf, then fliall they find nothing but eternity of torments ; in the fear of God take heed of this eternity, eternity, left you alfo come into this place of eternity, eternity of torment: it is the doom of tares, wo to them who-foever that are of the number, for they, they muff be gathered, and bound, and bundled, and burned.

We have now done our tafli, and ended the harvefl: if you pleafe to cafl back your eye upon the particulars delivered, they amount to this fum.

IVhatfoever a manfows , that p?ali he reapy Gal. vi. 7. If the enemy fow tares, and we nourilh the feed, what think you is the harveft? Gather yc together firj} the tares, faith our Saviour to the angels; they are branded in their name, tares; fped in the X\me,fir/i ; curft in their doom, gathered j bu t worfl in the hands of their executioners, it is by angels; and yet what is all this to the latter work in hand ? If the tares w:eed-ed up might rot in the furrows, the punifli-ment were kfs, but as they are gathered, fo they mufi be bound. Is that all ? nay, as they are bound, fo they mufl be bundled. Is that all ? nay, as they are bound and bundled, fo they mufi be burned. Bind than in bundles to burn them. I muft end this text, yet I am loath to leave yoii where it ends: as there is an harvefl of

tares,

CHRIST'S SU FFE RINGS, &c.

tares, fo there is a better harveft of wheat, Tf;ey that foxv in tears fhall reap in joy, Pfalm cxxvi. 5. If we repent us of our fins, we fhall have a blefled harveft indeed; how ? forty grains for one ? Nay, by the promife of our Saviour, an hundred fold,

4S9

ry, fountains of pleafure, and rivers of delight, where they may fwim, and bathe their fouls for ever and ever: what though tares muft to the fire \ the wheat is gathered into heaven. Pray you then with me, ' That we may be wheat, not tares; and

A meafure heaped, andjljaken, and thrujl God fo blefs the feed, that every foul of together, and yet running over, Luke vi. us may have a joyful harveft in the king-3.8. Every faint fliali have joy and glo- dom of heaven.' Amen.

ChrtJYs Sufferings, the Purging of Sin, Heb. i. 3. When he had by himfelf purged our fins.

THE point is not full, but to make it up, the text ftands compaft with words of wonder, concerning the Word, our Saviour, he that is the Son of God, Heir of all things. Creator of the •world, the brightnefs of his glory, the i-mage of his per fan, and Upholder of all things by the word of his power, ftands here as the fubjedl of humility and glory. Ht purged our fins, and fits at the right hand of the Majefty on high. He purged our fins, by his fuffering on the crofs; He fits at God's right hand, by obtaining the crown ; He purged our fins, by dying for them; He fits on God's right hand, by ruling with him : what need we more ? here is his paflion and felfion in the fame order he performed them ; for then He fat down on the right hand of his Father, when he had by himfelf purged our fins.

But to come nearer the words, they are as the drugs of an apothecary, and we will examine the ingredients. 0 I am fiek of love, faith the church, Cant. v. 8, Sick indeed, not of love only, but of fin alfo ; a difeafe that infatuates the mind, gripes the confcience, diftempers the humours, difturbs the paffions, corrupts the body, indangers the foul: is not he blefted that CMi help this malady ? Come then, ye that

Rr

labour of fin, and to your endlefs comfort fee here the manner of the cure; there is a phyfician, He; the patient, himfelf; the phyfick adminiftred, when he had purged; the ill humours evacuated, when he had "purged our fins.

Or to gather up the crumbs, left in this coftly receipt or phyfick any thing be loft; fee here the remedy girt and compaft with each necefi^ary circumftance ; the time When; the perfon, he; the matter,/>z/r^! ed; the manner, by himfelf; the difeafe, fin ; the extent of it, our. Obferve all, and you find no time more difmal than this When ; no perfon more humbled than this he ; no phyfick more operative than this purge ; no difeafe more dangerous, no plague more fpreading than fin, our fin, for which he fuffered. When he by himfelf had purged our fins.

We have opened the body of the text, now look on the parts, and you may fee the anatomy of our Saviour in every member of it.

Whenr\

THE text begins with the time, When, he had purged; and this time, faith Erafmus, according to the original denord's the time paft, left that we had thought He had purged our fins by his fetting him down

at the right hand of God. Firfl therefore, fafith theapoftle, he purged, and then fate: he firft purged by his death, and when that was done, He fat at the right hand of the Majeftyy in the higheji places. Whence obferve;

DoQ. The tivie that Chrifl purged, was In the days of his humiliation. Then he was born, Mat. i. i8. then was he tempted, Mat. iv. I. then was he circumcifed, Luke ii. 2i. then was he tradured, Mat. xi. 19. then was he perfecuted, John vlii. 59. then was he betrayed, Mat. xxvi. 16. then was he apprehended, Mat. xxvi. 50. then was he mocked, Mat. xxvii. 29. then was he crucified, IVIat. xxvii. 35. But as all his life was fullof infirmity, fo according to the nature of all infirmities, he had thofe four times mentioned by phyficians in his life; * The beginning, the increafe, the ahntn or ftate, and declination.' Give me leave but to profecute thefe times, and by that time we have done, the hour I know, will fummon us to a conclufion.

I. Then he had his archen, his beginning, and that was the firfl: time of his purging, even at his birih ; then took he our infirmities upon him, and in fome mea-fure evacuated the brightnefs of his glory, to become for us a poor, a weak, a filly babe on earth: mark, I pray, how this purge works with him at his firft entrance into the world, it brings him into fo poor and low tftate, that heaven and earth ftand amazed at fo great a change: where was he born but at Bethlehem, a little city ? where did the /hepherds find him, but in a poor forry cottage ? and there if we look after majeAy, we find no guard but Jofeph, no attendants but Mary, no hcraulds but fhep-herds, none of the bed-chamber butbeafts and oxen; and howfoever he is filled King of the Je-ws, yet the Jews cry out, They have no king but Ccefar. His mother indeed defcended of kings, and he himfclf gives crowns to others, of victory, of life, ^f glory J but for his own head no crown

FFERING S,

is prepared but a crown of thorns ; anon you may fee him cloathed in purple, a-nointed with fpittle ; but for the crown we fpeak of, they can afford him no richer than of hedge, no eafier than of thorns.

Thus for the beginning : what then is the increafe of this.''

This increafe (fay phyficians) is, * when the fymptoms more manifeftly appear either of life or death :' and no fooner was our Saviour born, but he had manifeft tokens evidently fhewing that for us he muft die. If you run through his life, what was it but ^ficknefs and a purge ? confider his par-city and abftinence, his conflancy in watching, his frequency in prayer, his alTlduity In labour. But how foon, and Herod makeshim flee into Egypt, and live an exile in a ftrange land .' At his return he dwells at Nazareth, and there is accounted Jefus the cavpentery Mark vi. 5. When he enters into his mi-niftry, he hath no houfe to re'pofe him, no money to relieve him, no friends to comfort him. See him firfl fet on by Satan, then by men ; he is led into the wildernefs by the Spirit, and there he fafls/or/y days and forty nights, without bit of bread, or drop of water. The devil (feeing this opportunity) begins his temptation, who pre-fently overcome, the Jews follow after him with hue and cry: mark but their words and works : in word they call him a glutton, a drunkard, a deceiver, a Jinner, a madman, a Samaritan, and one poffeffed with a devil. Mat. xi. 19. and xxvii. 63. John ix. 24. and x. 20. and viii. 48 Good words I pray! is not he the anointed of God ? The Saviour of men ? yes; but They rendered me evil for good, and hatred for ?ny good will, faid the Pfalmift in his pcr-fon, Pfalm xxxv. 12. When therefore he did miracles, he was a forcerer; when he reproved finners, he was a feducer ; when he received finners, he was their favourer; when he healed the fick, he was a breaker of the Sabbath; when he cafl out devils, it was by the power of devils j what and

how

the T URGING of S I N.

hew msny rmjuu coniurnelies endured he of the Pharifees, who fometimes caft him out of the city, accuied him of blafphemy, cried out upon him, he was a man not vjot' thy to live. And as they fay, they do j ob-ferve but their works : iirft. They fend officers to apprehend him, but they being overcome with the grace of his fpeechcs, return only with this anfwer, A'ever man /pake like this fnan,]oh. vii. 46. Then took they up ftones toftonehim,but by his miraculous pafTage (while they are a confpiring his death) he efcaped out of their hands, John X. 36. Then led they him to an hill, thinking to throw him down headlong, and yet all would not do, for ere they were aware of it, he fairly pajfeth through themidjiofthemall. Luke iv. 10. Atlafl: his lart paflion draws near, and then men and devils combine in one to make him at once wretched and miferable : He is de-fpifed, and reje^led of men; yea, he is a man full offorrows, (faith the prophet) and hath experience oj infirmities, Ifa. liii. 3. Or for a further inquiry, let us do what our Saviour bids, Search the fcriptures, for they are they -which tejlifie of him. John V. 39. We have but two teflaments in the whole Bible, and both thefe give full evidence of Chrift's miferable life. In the old teflament it was prefigured by A-dam's penalties, Abel's death, Abraham's exile, Ifaac's offering, Jacob's wreffling, Joieph's bonds. Job's fuffering, David's mourning ; yea, the prophets themfelves were both figures ; and delivered prophecies of our Saviour's affliftions. Thus Ifaiah of him: Surely he hath born our griefs, and carried our forrovjSj yet we did efteem him firicken, fmitten of God, and afflicted, Ifa. liii. 4. Thus Jeremiah of him : He gives his cheeks to him that (mites him, he is filled fidl with reproach. Lam. iii. 30. Thus Daniel of him, /Iftcr threefcore and two weeks fhall Meffiah be flain : and fl.iall have nothing. Dan. ix. 0.6. Thus Zechpry of him, What are

R

491

thefe wounds in the midfl of thy hands ? And he (hall fay, With thefe wounds was I wounded in the houfe of my friends, Zech. xiii. 6. But come we to the New tefla-ment; and in every gofpel, we may not only read, but fee him fufFer : Matthew, who relates the hiflory of his life ; what writes he but a tragedy, wherein every chapter is a fcene ? Look thro' the whole book, and you read in the firfl chapter, Jofeph will not father him : in the fe-cond, Herod feeks to kill^him ; in the third, John the Baptifi: would needs out of his humility deny him baptifm ; in the fourth, he fafls forty days, and forty nights, and is tempted in the wildernefs; in the fifth, he foretells perfecutions, and all manner of evil againfl his apoflles; in the fixth, he teacheth his church that flrifl courfe of life, in fafting, praying, giving of alms, and forgiving of enemies; in the feventh, he concludes his fermon made on the top of a mountain ; in the eighth, he comes down, and towards night hath no houfe to haibour in, nor pillow to refl his head on ; in the ninth, he is rebuked of the pharifees for not fafling : in the tenth, all men hate his difciples for his fake ; in the e-leventh, they call him that knew no excefs, a glutton and a drunkard ; in the twelfth, they tell him how he cafls out devils thro' Beelzebub prince of devils; in the thirteenth, they are offended at him, and derive his pedigree from a carpenter ; in the fourteenth, Herod thinks him to be John Baptifl's ghofl; in the fifteenth, the fcribes reprehend him for the breach of their tra- ' ditions; in the fixteenth, the Sadducees tempt him for a token ; in the feventeentb, he pays tribute to Cefar ; in all the red he foretels and executes his paflion : now count not chapters, but hour's, from that hour wherein he was fought for, until the fixth hour of his crucifying; one betrays him, another apprehends him, one binds him, another leads him bound from Pilate to Herod, from Herod back again to Pilate; r r 2 - thus

thus they never leave him, till his foul leave the world, and he be a dead man amongft them.

You have feen the beginning and in-creafe, and we'll now draw the curtains, that you may behold the bridegroom where he lieth at noon-day, to wit. in the ftate or vigour of his grievous fufFerings.

This ftate, or Jkmen (fay phyficians) is ' when nature and the difeafe are in great-cft contention, when all the fymptoms are become moft vehement: fo that either nature or the infirmity muft needs have the viftory ;' and ' although (fay divines) all Chrift's life was full of miferies, yet principally and 4jiefly is that called his paffion, in fcripture, which he endured two days before death :' and ' to this ex-tream paflion (faith Kerker) is the purging of fins chiefly atrributcd.' Come then, ye that pajs by, behold, and fee, if there \uas ever any forro-w like unto this for roiv, which is done unto him in the day of God's anger. Lam. i. 12. His infirmities arc now at full, and the fymptoms which made it evident unto us, are fome inward, fome outward ; inward in his foul, outward in his body : we will take a view of them both.

I. His foul, // began to be forrowful, faith Matthew, Matth. xxvi. 37. To he a-7nazed, and very heavy, faith Mark, Mark xiv. 33. To be in an agony, faith Luke, Luke xxii. 44. To he troubled, faith John, John xii. 27. Here is forrow, and heavi-jicfs, and agony, and trouble, the efii-mate whereof we may take from his own \vords in the garden ; My foul is exceed-ino forrowful, even unto death: Matth. xxvi. 38. Now was the time he purged, not only in his body, but his foul too; JVo^v is my foul troubled, and what fhall I fay ? Father, Jave me from this hour, but for this caufe ca7ne I unto this hour, John xii. 27. A fatal hour fure, of which it was (aid before often. His hour was not yet €Qmei but being come, he could then tell

F F E RI NGS,

his difciples, The hour is at hand; Matthew xxvi. 45. and after tell the Jews, This is your hour, and the power of darknefs ; Luk.xxii.53. Now was it that Chrilt yielded his Ibul for our fouls, to the fufception of forrow, enduring of pain, and diffo-lution of natute: and therefore even fick with forrow, he never left Sweating, weeping and crying, till he was heard in that which he feared, Heb. v. 7.

idly, As his foul, fo his body had her fymptoms of approaching death: our very eye will foon tell us, no place was left in his body where he might be fmitten, and was not: his fkin was torn, his flerti was rent; his bones unjointed, his finews firained; (hould we fum up all ? See that face of his. Fairer than the fons of men, Pfalm xlv. I. How it is defiled with fpit-tle, fwoln with buffets, malked with a cover of gore-blood : fee that head, white as white wool, andfnow; Rev. i. 14. how it is crowned with thorns, beaten with a reed,and both head and hair dyed inafan-guine red that iffued from it: fee thofe eyes, that were as a flame of fire, Revel, i. 14. How they fwim with tears, are dim with blood, and darken at the fad approach of dreadful death : fee that mouth, which fpake as never man fpake; John vii. 46. how it is wan with firokes, grim with death, and embittered with that tarteft potion of gall and vinegar: fliould we any lower f See thofe arms that could embrace all the power of the world, how they are drained and ftretched on the crofs; thofe fhoulders that could bear the frame of heaven, how they are lafiit with knotty cords, and whips; thofe hands that made the world, and all therein; how they are nailed and clenched to a piece of wood; that heart where never dwelt deceit nor fin, how it is pierced and wounded with a foldier's fpear : thofe bowels that yearned with compaffion of others infirmities, how they are dry and pent with draining pulls: thofe feet that walktd in the ways of God,

bow

fummatum e/i was efre<ri:ed,all was finillied > as for his burial, refurreflion, and afcenfi-on, which follow after this time, they ferve not to make any fatisfa^tion for fm, but only to confirm it, or apply it, after it was made and accomplifhed.

life I. But what ufe of all this ? Give me leave (I pray) to fliake the tree, and then do you gather the fruit. From the firlt part, his birth, we may learn Humility, a grace mofl: prevailing with God for the obtaining of all graces; this was it that made David a king, Mofes a governor; nay, what fay we to Ghrift himfelf, who from his firft entrance, until his departure to his father, was the very mirror of true humility itfelf ? Learn of me (faith he) to be humble and lowly in fpirit, and you Jhallfind refi unto your fouls. Matth. xi. 29. Hereunto accorded hisdoftrine, when he pronounced them bieffedvi\io vftvepoor in fpirit, Mat. iii. 3. Hereunto accorded his reprehenfion, when he difliked their manner who were wont to choofe out the chief rooms at feafis : Luke xiv. 7. Hereunto accorded his practice, when he vouch-fafed to -waf} his difciplesfeet; and to ixiipe-them iviih the towel wherewith he was

how they are boared, and faftened to a crofs with nails : from hand to foot, there is no part free, but all over he is covered in a mantle of cold blood, whofe garments were doft before, and took of them that were his hangmen : poor Saviour, what a woeful fight is this ? * A bloody face, thorny head, watry eyes, wan mouth, flralned arms, lafliedihoulders,nailed hands, wounded heart, griping bowels, boared feet:' Here is forry pains, when no part is free; and thefe are the outward fymp-toms of his (late that appear in his body.

We have thus far feen our fun {the Sun of righteoufnefsy Mai. iv. 2.) in the daybreak, and rifing, and height of his fuf-fering : what remains further, but that we come to the declination, and fo end our journey for this time ?

This declination (fay phyficians) is, * * When nature overcomes iicknefs, fo that all difeafes attain not this time ; but thofe, and thofe only that admit of a recovery; yet howfoever (faith my f Author) there is no true declination before death. There is at lead a feeming declination, when fometimes the fymptoms may become more remifs, becaufe of weak na

ture yielding to the fury and tyranny of girded, John xiii. 5. O humility,how great death overcoming it.' I will not fay di-reflily, that our Saviour declined thus, either in deed or in ihew: for neither was the cup removed from him, nor died he by degrees; but in perfeft fenfe, and perfect patience both of body and foul, he did voluntarily, and miraculoufly refign his Spirit (as he was praying) into the hands of his Father. Here then was the true declination of this patient; not before death, but in death, and rightly too : for then was it that this fun went down in a ruddy cloud : then was it that this patient received the laft dregs of his purge; then was it that God's juftice was fatisfied, the con-

are thy riches, that are thus commended to us ? thou pleafeft men, delighteft angels, confoundeft devils, and bringefl thy Creator to a manger, where he is laped in rags, and cloathed in fleih ! had we Chri-ftian hearts to conlider the humility of our Redeemer, and how far he was from our haughty difpofition, it would puU down our pharifaical humours, and make us far better to remember ouifelves.

Ufe 2. As we learn humility frcMn his birth, fo we may learn patience from his life. Jf any man will come after me (faith our Saviour) let him deny himfelj, and take up his crofs and follow me. Mat. xvi.

• Galen, iv. lib. de Crif. cap. i. f Scncrt, iufti.tution. medicinas 1, a. par. i. c. la. ds moib. temp.

»4^

C HRISTs

14. Dear CViriftian, if thou wilt be faved, niind thy Chrift : art thou abufed by lies, reproaches, evil fayings, or doings ? We cannot more (hew how we have profited in Chrift's fchool, than by enduring them all: if patience be in our calamities, they are no .calamities, but comforts: this is that comfort that keeps the heart from envy, the hand from revenge, the tongue from contumely, and often overcomes our very enemies themfelves, without any weapons at all. Come then, and do you learn this lefTon of our blefTed Redeemer ! are you ftricken ? So was Chrift of the Jews : are you mocked ? So was Chrift of the foldiers: are ^ou betrayed of your ' friends ? So was Chrift of his apoftles: are you accufed of your enemies ? So was -Chrift of the Pharifees : why complain you of being injured, and maligned, when you fee the the mafter of the houfe himfelf called Beelzebub ? Hereunto are ye called, (faith Peter)/or Cbrljl alfo fufferedfor us, leaving us an example, that ye Jloould fol-lo-w his J}eps, i Pet. ii. 21.

Ufe 3. As patience from his life, fo we iray learn remorfe from his paftion ; Is it nothing to you, all ye that pafs by? Lara. i. 12. O look on him, and let this look breed in you a remorfe and forrow for your fins: our Saviour labours in the extremities of pangs, his foul is fick, his body faints, and would you know the rea-fon ? Why, thus is the head wounded, that he might renew health to all the body ; we fin, and Chrift Jefus is heavy, and fore and fick, and dies for it; his foul was in our fouls ftead, his body endured a purgatory for us, that we both in body and foul might efcape hell-fire, which our fins had deferved; whobutconfiders what evils our fins have done, that will not grieve and mourn at the fin he hath committed? Oh that my head ivere a fountain of tears, that I might weep day and night for the fins of the daughters of my people! we have finned, we have finned, and what

SU FF E RING S,

ftiall we fay to thee, O Saviour of men ! alas! our fins have whipped thee, fcourg-ed thee, crowned thee, crucified thee, and if I have no compafiion to weep for thee, yet, O Lord, give me grace to weep for my felf, who have done thus to thee : O my Saviour ! O my fins! It is I that offend, it is thou muft fmart for it.

Ufe 4. We may yet learn another leftbn, Chrif, h'lth Paul, hutnbled himfe'f, and became obedient to the death, even the death 9f the crofs, Phil. ii. 8. and is it not our parts to be obedient to him who became thus obedient for us ? We may gather humility from his birth, and patience from his life, and remorfe from his paJli-on ; and to make up the pofie, here is one flower more. Obedience, which that tree alfo yielded whereon he fuffered. If you love me, faith our Saviour, keep my com^ mandments. How, biefl'ed Saviour ? If you love me? Who will not love thee, who haft fo dearly loved us, as to give up thy deareft life for the ranfom of our fouls ? But to tell us that there is no better tefti-mony of our love, than to obey his commands, he v.'ooes us with thefe fugared words, iivhofe lips like lilies, are dropping down pure myrrhe. Cant. v. 13.) If you love me : if you love me, learn obedience of me, keep my commandments : and to move us the more, if all this cannot, what love and obedience was therein him, think you ? Confiderand wonder ! that the Son of God would banhli himfelf thirty three years from his glorious majefty ; and what more ? would be born man; and what more ? would be the meaneft among men; and what more ? would endure the mife-ries of life; and what more? would come to the bitter pangs of death ; and what more ? would be made obedient to the death, even the death of the crofs : a degree beyond death. * O Son of God, whither doth thy humility defcend?' But thus it muft be, the prophets had foretold ir, and according to their prophecies the days

were

the TV RG

vere accomplirtied, -when he hhnCelf mufi be purged: he was born, he^Iived, he {\\\'-fered, he died, and thus ran round the wheels of thofe miferable times; vjhen he had by himfelf purged our Jins.

You fee the time's part, and a new time muft give you the remainder of the text; the .time is ivhen; the perfon he) and he it is that in order will next come after; only have you the patience, till we have the leifure to draw out his piflure, and then you lliall fee him in fome mean proportion, who had by himfelf purged our ilns.

. He.']

WE have obferved the time ivhen he had purgedyZnd now time it is that you know the phyfician who adminifters it: the apoftle tells you it is he, that is, Chrift our Saviour,who feeing us labour in the pains and pangs of fin, he boivs ike heavens and comes doivn', he takes upon him our frailty, that we thro' him might have the remedy to efcape hell-fire. Come then, and behold the man, who undertakes this cure of fouls ; He cometh leaping upon the mountainSy /kipping upon the hills^ f?ith Solomon in his fong, Cant. ii. 8. And, * Would you know his leaps, (faith Gregory ? Homil. xxxix.) See then how he leaps from his throne to his cratch, from his cratch to his crofs, from his crofs to his crown ; downwards and upwards, like a roe or a young hart upon the mountains of fpices.'

I. His firft leap downwards was from heaven, and this tells us how he was God from everlafling ! fo faid the centurion, Surely this man luas the Son of God, Mark XV. 39. How elfe ? the fin of man could no otherwife be expiated, but by the Son of God; man had finned, and God was offended, therefore God became man, to reconcile man to God : had he been man alone, not God, he might have fuffcred, but he could not have fatisfied ; therefore this man was God, that in bis manhood

INGo/SIN. 495

he might fufFer, and by his Godhead he might fatisfie: O wonderful redemption I that God mufl take upon him our frailty: had we thus far run upon the fcore of vengeance, that none could (atisfie but God himfelf? could he not have made his angels ambafi^adors, but he himfelf mufl come in perfon? No; angels, or faints could neither fupererogate; but if God will fave us, God himfelf mufl come and die for us:" it were fure no little benefit, if the king would pardon a thief; but that the king himfelf fhould die for this male-faflor, this were moft wonderful, and indeed beyond all expe<Station ; and yet thus will the king of heaven deal with us; he will not only pardon our faults, but fatisfie the law: we fin againfl God, and God againflwhom we fin, muft die for it: this is a depth beyond founding, an height a-bove all human reach: what is he? God. ^ 2. But we mufl: fall a note, the Creator is become a creature; if you afk what creature? I mufl tell you though it were an angel, yet this were a great leap, which no created underflanding could meafure j what are the angels in rcfpedl of God ? He is their Lord, they but his fervants, mini-flers, raefi~engers, and howfoever it would dazle us to behold their faces; yet cannot t!ie brightefl angels ftand before God, but they are fain to cover their orun faces -with a pair o/ivings, Ifa. vi. 2. The difTerence may appear in Rev. v. 13, 14. where the Lamb is faid to/it upon the throne, but the four hea/}s and four and t-wenty elders /all down and wor/kip him. Is not here a great diftance betwixt the Lamb in his throne,, and the beafls at his feet ? and yet thus far will the Lamb defcend, that for our fakes he will dethrone himfelf, reje(fl his flate, take the office of an angel, to bring us the glad tidings of falvation \n purging our/ins. 3. And was he an angel ? nay, that \\^s too much; He was made, faith the apoflle, a little lower than the angels /or the fuf-fering 0/ deathj Heb. ii. 9. 'What ? the

Son

Son of God to be made lower than the angels ? Here was a leap beyond the reach or compafs of all human thoughts; he that made the angels, is made lower by a little than the angels; the Creator is not only become a creature, but inferior to fome creatures that he did create : O ye angels, how [[and ye amazed at this humility ? that God your mafter fliould become meaner than his fervants; that the Lord ■of heaven fl\ould deny the dignity of powers, principalities, cherubims, feraphims, archangel, or angel: OJefus,how contrary art thou to thy afpiring creatures ? Some angels thro' pride would needs be as God, but God throughi^humility is made /oiuer than the angels, not equal with them, but a degree below them, as David that fweet linger of Ifrael fung, Thou madefi him a little lower than the angels^ Pfalm viii. 9. which is cited alfo in the perfon of Chrift.

4. But how much lower ? By a little, faith Paul; and if you would know what that little was, he tells you again, that He took not on him the nature of angels, hut he took on him the feed of Abraham, Heb. ii. 7, 16. Here is that great abyfs, which all the powers of heaven could no lefs but wonder at: Abraham's Lord is become A-braham's fon ; the God of Abraham, the God of Ifaac, and the God of Jacob, hath took upon him the feed of Abraham, the feed of Ifaac, and the feed of Jacob ; wonder above wonders ! that God (hould take the fl ape of angels is more than we can think ; but to take on him the nature of man, is more than the tongue of angels can expi efs; that the King of heaven fhould leave his glorious manlion, and from the bofom of his Father come into the womb of his mother, from that company of angels, and archangels, to a rude rout of fin-ful men : Tell ye the daughters of Sion, Behold, thy king cometh unto thee, faith the prophet Ifaiah in the Ixii. chap, verfe 11. ■\Vhat could he kfs ? and what canft thou

FFERINGS,

more? wonderful love, that he would come, but more wonderful in the manner of his coming ; he that before made man a foul after the image of God, now makes himfelf a body after the image of men; and he that was more excellent than all angels, becomes lelTer, lower than the angels, even a mortal, miferable, wretched man.

5. But what man ? as he is king of heaven, let him be king of all ihe world; if he be man, let him be the ruler of mankind: no, thou art deceived, O Jew, that ex-pe<fteft in thy Saviour the glory of the world; fear not, Herod, the lofs of thy diadem ; for this child is born, not to be. thy fucceffor, but, if thou wilt believe, to be thy Saviour : Was he a king on earth? alas ! look through the chronicles of his life, and you find him fo far from a king, that he is the meaneft fubjeft of all men : where was he bom, but at Bethlehem a little city ? where did the fhepherds find him, but in a forry cottage ? who were his difciples, but poor fiHiermen ? who his companions, but publicans and finners ? Is he hungry ? where ftands his table, but on plain ground ? what are his dainties, but bread and a few fifhes ? who are his guelb, but a rout of hungry flarvcd creatures ? and where is his lodging, but at the flern of a fhip ? here is a poor king, without either prefence or bed-chamber ; The foxes have holes, and the birds of the air have nejls, but the Son of man hath not ivhereon to lay his head, Mat. viii. 20.

6. Defcend we a little lower, and place him in our own rank; what was he but a carpenter ? Say the Jews in fcorn, Is not this the carpenter, Nary'sJon ? Mark iii. 6. A poor trade fure; but to fliew us that he was man, and how much he hated idlenefs, fome time he will beflow in the labours of man's life; but O wonder ! if he will rejeft majc(iy,Jet him ufe at leaft fome of thofe liberal arts ; or if he will be mechanical, let him choofe to fon>e noble

trade;

the "PURGING of S I N.

497

twide ; Thy merchants were the great men of the earth, faid the angel to Babylon, Rev. xviii. 23. Ay, but our Saviour is no adventurer, neither is he fo flockt to follow any fuch profeffion ; once indeed he travelled into Egypt with Jofeph and Mary ; but to (hew us that it was no prize, you may fee Mary his mother fteal him a-way by night, without further preparation : what, gone on a fudden ? it feems there was no treafure to hide, no hangings to take down, no lands to fecure ; his mother needs do no more but lock the doors and away; what portion then is for the Lord of heaven ? O fweet Jefus ! thou muft be content for us to hew flicks and flocks; befides which (after his coming out of Egypt, about the feventh year of his age, until his baptifm by John, which ■was the thirtieth) we find little elfe recorded in any writers, profane orecclefiaftical. 7. And are we now at our juft quantum? Alas, what quantity, what bounds, hath the humility of our Saviour ? is he a Carpenter ? That were to be mafter of a trade; but he took on him (faith the apo-ftle) the form of a fervant, not a mafter, Phil. ii. 7. It is true, he could fay to his apofliles, Ye call me ma/ier, and Lord, and ye fay xvell,forfo I am, Joh. xiii. 13. And yet at that very inftant mark but his gef-tures, and you may fee their Lord and mafter become a fervant to his fervants : his many offices exprefs his fervices; when He rofe from /upper, and laid afide his upper garments, and took a tow'el and girded himfelf, and after that he had poured -water into a bajin, began to luafh his difciples feet, and to ivipe them luith the towel ivhere^vith he was girded,]ohn xiii. 4, 5. O ye blelled fpirits, look down from heaven, and you may fee even the Almighty kneeling at the feet of men! O ye bleffedapolUes, why tremble ye not at this fo wonderful fight of your lovely, lowly Creator? Peter, what doeft thou ? is not he the beauty of the heavens, the paradife of angelb,

S

the brightnefs of God, the Redeemer of men ? And wilt thou (notwithiUnding all this) let him wafh thy feet ! No, leave, O Lord, leave this bafe office for thy fervants, lay down the towel, put on thy apparel: fee Peter is refolute. Lord doejl thou wajh my feet ? No Lord, thou (halt never do it. Yes Peter, thus it muft be, to leave t^ee and tis a memorial of his humility ; / have given you an example, (faith Chrifi) that ye ffjould do as I have done unto you, verlc 25. And what hath he done? But for our fakes is become a fervant, yea his fervants fervant, wadiing and wiping, not their hands or heads, but the very meanell, loweft parts, their feet.

8. And yet there is a lower fall, How many hired fervants (faid the prodigal) at my father's houfe have bread enough, and I die for hunger? Lukexv. 17. And as if our Saviour's cafe were like the prodigal's, you may fee him a little lower than a fervant, yea a little better than a beggar : Te know (faith the apoftle) the grace of our Lord Jcfus Chrif}, that though he was rich, yet for your fakes he became poor, 2 Cor. viii. 9. Poor indeed, and fo poor, that he was not worth a penny to pay tribute, till he had borrowed it 0/ a fifh, Matth. xvii. 27. See him in his birth, in his life, in his death, and what was he but a pilgrim, that never had houfe to harbour in ? A while he lodges in an oxen-fiali, thence he flies into Egypt, back he comes into Galilee, anon he travels to Jerufalem, within a while (-as if all his life were but a wand-ring) you may fee him on mount Calvary hanging on the crofs; was ever any beggar's life more raiferable ? he hath no houfe, no money, no friends, no lands, and howfoever he was God the difpofer of all; yet for us he became man, a poor man, a mean man, yea the meaneil: of all men : and this another flep downwards.

9. But this not low enough, men are the image of God : ay but the Son of God is not uled as a man, but rather as a poor

f f dumb

CHRIST'S SU FF ERING S,

dumb bead appointed to the flaughter: what was he but a flieep, faid Ifaiah of him ? ch. liii. 7. A ftieep indeed, and that more e-fpecially in thefe two qualities, i. As a Jheep before the /hearer is dumlf, fo he 0-peued not his mouth : and to this purpole was that filence of our Saviour ; when all thofe evidences came againft him, he would not fo much as drop one fyllable to defend liis caufe ; if the high priefls queflion him, What is the matter that thefe men -witnefs againj} thee ? Matthew tells us, that Jefus held his peace, Matth, xxvi. 63. If Pilate fay unto him, Behold, how many things they witnefs again/} thee ; Mark tells us, that Jefus anfwered him nothing, Mark xv. 6. If Kerod qu?fiion with him in many

' ivords, be caufe he had heard many things of him, Luke tells us, that he anfwered

' him nothing Luke xxiii. 9. As a poor fheep in the hands of the fliearer, he is dumb before his judges and accufers; whence briefly we may obferve, Chrifl came not to defend, but to fulfer condemnation. 2. As a fhcep he is dumb, and as a flieep he is flain : He was led, faith the

Lamb, faith John theBaptift, even the Lamb of Cod, which takes away the fins of the world, John. i. 29. This was that Lamb which the Pafchal lamb prefigured, Tour lamb, faith God to the Ifraelites, fjall be a lamb without blemiflo, and the blood fhall be a token for you, Exod. xii. 5, 13. But was ever Lamb like the Lamb of God ? He is without blemifli; faith Pilate, I find no fault in him, Luke xxiii. 4. and the fprinkUng of his.blood, faith Peter, is the right token ofele6iion, i Peter i. 2. Such a lamb was this Lamb, without blemifli in his life, and vvhofe blood was fprinkled at his death, in life and death ever fufFering for us, who, had he not done fo, fhouid for ever and ever have fuffered ourfelves. Tell me, 0 thou -ivhom my foulloveth, where thoufeedefl ? faith the church in Canticks: Tell me ? Yes : If thou knowefi not, faith our Saviour, go thy way /or th by the foot' fieps of the flock, Q^nt. i. 8. Our Saviour is become a man, a fheep, a Lamb, or if this be not humility enough, he will yet take a leap lower.

What is he but a worm, and no man.

prophet, as a fljeep to the flaughter, Ifa. liii. yea the very fcorn of men, and the outcafi 7.' ' O Jefus ! art thou come to this ? to " ' ' " "'■ •• " — •

be a man, who art God; a flieep, who art man, and fo for our fakes far inferior to ourfelves ;- nay worfe, a flieep ; how? not free, as one that is leaping on the mountains, or fkipping on the hills: no, but a fl\eep that is led : led whither ? not thither as David was, who could fay of his fhcpherd, that He fed him in green paf-iures, and led him forth hefldes the waters of comfort, Plal. xxiii. 2. No, but led to the flaughter. He is a flieep, a flieep led, a flieep led to the flaughter; and fuch a flaughter, that were he a dumb creature, yet great ruth it were to fee him fo handled as he was by the Jews.'

10. And yet will his humility defcend a little lower ; as he was the poorefl of men, fo the leaft of ibeep; Like a lamb, faith the apoftle, Afts viJi. 32. and, Behold the

of the people ? Pf. xxii. 6. Did you ever think we could have brought our Saviour to thus low a degree ? What, beneath a lamb, and no better than a worm ? Heaven and earth may well ring of this, as being the greateft wonder that ever was: there is not any bitter potion due to man, which the Son of God will not partake of to the utmoft dregs; and therefore if Job fliy to the worm, Thou art my flfler and mother. Job xvii. 14. nay, if Bildad fay,man is a worm, and the fen of man is but a worm. Job xxv. 6. which is more than kindred : behold our Saviour (looping thus low himfelf, what is he but a man ? nay, as if that were too much, a worm, and net a man, as fung thePfilmifl of him.

I am fo low, that unlefs we think him no-body, we can down no lower ; and yet here is one leap more, that if we take a

view

the TU RG

view of It, we may fuppofe him to be nothing in efteem, a no-body indeed. Look we at every man in refpeft of God, and the prophet tells us, All nations before him are as nothing, Ifa. xl. 17. And if man be thus, why fure the fon of man will be no lefs; fee then, to the wondrous aftoni/h-ment of men and angels, how greatnefs itfelf, to bring man from nothing, exina-rtivit fe, hath made himfeIf nothing, or, of no reputation, Philipp. ii. 7. How ? Nothing ? Yes, faith Beza ; He that was all in all, hath reduced himfelf to that "which is nothing at all: And Tertullian little lefs, exhaujit fe, He hath emptied' himfelf, or, as our tranflation gives it, He hath made himfelf, not of little, but of no reputation. Lo here thofe fteps, the fcripture lightning us all the way, by which our Saviour defcended ; he that is God, for us became an angel, a man, a ferving-man, a poor man,a fheep, a lamb, a nothing in efleem, a worm, a man of no reputation.

Ufe I. Let every foul learn his duty from hence; what fliould we do for him who hath done all this for us ? There is a crew of unbelievers that hear and heed not; all the futferings of our Saviour cannot move them a jot, either towards God, or from lin; and is not this a woful lamentable cafe ? I remember a palTage in Cyprian, how he brings in the devil triumphing o-ver Chrift, in this manner ; ' As for my followers, I never died for them, as Chrift did for his; I never promifed them fo great a reward as Chrift hath done to his; and yet I have mere followers than he, and they do more for me than his do for him : hear, O heaven, and hearken, O earth !' was ever the like phrenlie ? The devil, like a roaring lion feeks ever and anon to devour our fouls ; and how many thoufands and millions of fouls yield themfelves to his fervice, tho' he never died for them, nor will ever do for them the pooreft favour whatfoever,buipay them everlaftinglywith painsand pangs, death and damnation ? On

Sf

ING of SI N, 499

the other fide, fee our Saviour, God almigh -ty,take on him the nature of a man, a poor man, a (heep, a lamb, a worm, a nothing ia efteem; and why all this ? but only to fave our fouls, and to give them heaven and falvation ; yet fuch is the condition of a ftubborn heart, that to cl'oofe, it w ill fpum at heaven's crown, and run upon hell, and be a flave to Satan, and feoff at Ghrift's fufferings, yea, and let cut his blood, and pull out his heart, and bring him a degree lower than very Beelzebub himfelf, rather than it will fubmit to his will, and march under his banner to the kingdom of heaven. Hence it is, that the devil fo triumphs over Chrift. As for my followers, (faith he) I never died for them, as Chrift did for his: No, devil, thou never dledft for them, but thou wilt put them to a death without all eafe or end. Think of this, ye unbelievers : methinks, like a thun» derbolt, it might ftiake all your hearts, '^and dafti them into pieces.

Ufe 2. But a word more to you, of whom I hope better things; let me exhort the faints, that you for your parts will e-ver love, and ferve, and honour, and o-bey, and praife the Lord of glory for this fo wonderful a mercy ; I pray, have you not caufe ? Had your Saviour only lent his creatures to ferve you, or fome prophets to advife you in the way of falvation ; had he only fent his angels to attend you, and to minifter unto you ; or had he come down in his glory, like a king that would not only fend to the prifon, but come himfelf to the dungeon, and afk, faying. Is fuch a man here ? Or, had he only come and wept over you, faying. Oh that you had never finned ! all thefe had been great mercies : but, that Chrift himfelf ftiould come, and flrive with you in mercy and patience ; that he ftiould be fo fond of a company of rebels and hellhounds, and yet we are not at the loweft, that he would for us become a man, a mean man, a lamb, a worm, a nothing in f 3 efteem.

ellecm. O all ye ftubborn hearts, too much flubbornare we all, if judgment and the hammer cannot break your hearts, yet let this mercy break you, and let every one fay, * O Jefus haft thou done all this for IDC ? certainly I will love thee, and praife thee, apd ferve thee, and obey thee as long as I live.' Say fo, and the Lord fay amen to the good defres of your hearts. To ^vhet this on the more; remnnber fliil, it is you that fliould have fuffered, but to prevent this, it was he that was humbled, it is he that was crucified, it is he that was purged: what needs more? I am he, (John xviii. 5.) faid Ghrifi: to the Jews when they apprehended him : !ie ? what he ? I know not what; but b?he what he will, he it is our Saviour, Redeemer, Phylician, Patient, JVho had hy himjelf purged our Jtn.

Thus far we have meafured his fteps downwards, and fliould we go up again the fame flairs, we might bring him as high as we have placed him low ; but hisalcent rather belongs to the words following my text; for, afler he had purged, then he (at down on Cod's right hand on high. Come \ve then to the next words, and as you have feen the pcrfon, fo let us look for a companion r This may in mifery yield ibme comfoit, if but any fociety bears a Hiare in his mifery : but methinks I hear you fay to me, as the Athenians faid to Paul, We -will hear thee again of this 7nat-fer another time, hC\.s xvii. 32. By him/elf.'}

THE tirrte and phyjician have prepared a purge ; but who is the patient to receive it ? It is man is fick, and it is man muft purge, or otherwife he dies \vithout all remedy or recovery : but a-las! what kind of purge, 1 pray you, mufl that be which can evacuate fjn ? Should man take all the virtue of herbs and minerals, and dillil them inio one fublime and pureft quintcdence, yet impofliblcwere it to wafli away fin, or the leaf! dreg? of its corruption; not Galen nor Hippocrates,

FFE RI NG S,

nor all the artifls, or naturalifts that ever lived on earth could find out, or invent any remedy for fin ; this muft be a work of grace, and not of nature; yea, and fuch a grace as neither man nor angel could afford : behold then, who is it that both ad-minifters and takes the receipt prepared ? It is man that finned, and God is become man, that fo being both, he might admini-fler it as God, and receive it as man, the fame perfon being phyfician and patient, compounder and purger.

But, what a wonder is this ? Are we a dying, and mufl he purge for it ? can phyfick, given to the found heal the party that is fick ? It was the faying of our Saviour, The whole need not a phyfician^ but they that are ficky Matih. ix. 12. And Chrift Jefus, for his part, is whole indeed, No fault in this man, faith Pilate, Luke xxiii. 14. and he is a juj} man, faid Pilate's wife of^ him, IVIat. xxvii. 19. To what end then fhould he piuge that is whole, and we efcape it that are fick ? O this is to maniftft the dearefl love of our foul-phyfician our endeared Saviour: The whole indeed need not a phyjician, hut they that are fick ; he reeds no phyfick, no purge, ho phylician at all, but for us he is become a phyfician himfelf, for us he became phylician and patient; for us he was lick, for us he purged, that we through him might elcape that danger of eternal \\xc.

But how purged he? By himfelf? W'as there none to allbciate him in this mifery ? Mo, he purged by himfelf only, and that without a partner, or comforter.

I. Without a partner-, there was none that laid a finger in the burthen of his crofs to eafe him : why blelTed Saviour! thou haft myriads of angels waiting on thee, and can they not a little lighten rhy heavy yoke ? Mo, the angels are bitift-d, but ihey are finite and limited, and theie-fore unable to this expiation of lin.

But what fay we of the faints ? If you v'ill believe the Rhcmiits, they can tell you

that

that' the fufferings of faints (fanflified in Chrift's blood) have not only a forcible fa-tisfaftion for the church, and its members ; but withal they are the accompHQi-ments of the wants of Chrift's paffion :' (Rhem. Coll. i. Seft. 4-) An horrible blaf-phemy ; as if Chrift's death were not fuf-licientin itfelf, but his wants muft be fup-f)lied by the fatisfaftion of others; my text tells me, Chrifi purged by himfdlf: therefore not by another, but fuificiently in his own perfon ; and as for that text they urge againft us, Colofl". i. 24. Now rejoice I in my Jufferings for youy and fulfill the refi of the afflictions of ChriJ} in my flcfh for his body''sfake -which is the church : whence they argue thefe two points; i. The want of Chrift's fufferings; and, 2. The abounding of faints fufferings for the fatisfaftion of others. To the firft, we anfwer, thztthe afflictions ofChrij}, which the apoftle faith, I fulfill, are not meant of the affliiflions which Chrift fuffered in his perfon, but in his members; thus Au-giiftlne, * The apoltle fnth not, my afflictions, but Chrift's, bccaufe he was a member of Chrift,' who is ufually faid to luffer both with, and in bis members. To the lecond, we anfwer, that Paul's fuffeiings for his body which is the church, ferved not tor latisfaiftion, but for confirmation of their faith ; thus Ambrofe, Serm. 66. ' ChriiVs paihon fufficeth toJalvation, Peier and Paul's paffion fcrve only for example ;' fo then if you will have the true fenie of the words, they run thus ; A'ow rejAce I in my fufferings Jor you, "whereby I fufilt the mtajure of thofe tribulations which remain yet to be endured oj Chrifi in his my(iicai body, which I do for the body's fake, not to fatisfie jor it, b-ut to confirm it^orjircngthcnit in the go/pel of Chrifi : and good reafon have we to admit of this conmu-nr, ot-herwile, how is Chrift a perfect Saviour, if any adf of our redemption be left to the performance of any faint or angei.' Mo, it is Chrift, and only Cliriit

Jefus, and only Jefus, Nor is there falva-tion in any other, for there is none other name under heaven given among men whereby we mufi be faved, Affs iv. 12.

3. But if not angels, or faints, what fay we of good works ? Cannot they expiate fin ? Yea, fay our adverfaries, they are meritorious, and applicatory, and expiatory ; fo here is a threefold ufe of them : what ? hath Chrift purged by himfelf ? and is there any other means whatfoever to expiate fin ? No, faith the apoftle; fo incompatible are. thefe two, his grace, and our works, that if it be of gracey it is no more of works^ or elje grace were no more grace; and if it be of works, it is no more grace, or elfe works were no more works, Rom xi. 6. By grace then ye are faved, not of works y lefi any man fhould boafl himfelfy Eph. ii.

8,9-

But if no purging by angels, faints, nor good works, what fay we to purgatory it-^felf ? We fay it is a fable ; or were it an article of faith (as the pontificians affirm) let us have fcripture for it; yes, faith Rof-fenfis in his book againft Luther, art. 37, We went through fire and water, Pf. Ixvi. 12. And Sir I'homas Moor will have more fcripture yet, / have fent forth thy pri-finers out of the pit, wherein is no water, Zech. ix. II. Here are two places for pur-gaiory, and one faith, there is •u/a/fr, the other faith, there is no water; but to fay truth of boih, * The catholick faith, reft-ing upon divine authority believes heaven and hell, but a third place (faith Auftin) we know none, neither find we in holy fcripture. that there is any fuch place :' neither Ipeaks he only of places eternal that arc to continue for evei, for he pur-polcly diiputes againft Limbu: Pueiorum ; and reje<5ts all places temporary ; yea, he acknowledgeth, ' i liere is no middle place at all; but he muft needs be wiih the devil, that is not with C^rilt.' Away then with thofe pjipir v» alls, and painted hres,*a bug (could iiaiding ouce lay) Haett only to

iray

C HRlSTs SU FFERING S,

502

fray chiMren :' God will have no rival in fin'spurge, no angelin heaven, no faints, no works on earth, no purgatory under earth, it is he himfelf wmU purge it by himfelf; my text affirms it (and who dares gainfay it ?) that he hy himfelf (}iy no other) hath pur (fed. our fins.

Thiis far you have feen Chrift purging without a partner; He trod the -wine-prefs alonef and there was none to help him. If, Ixiii. 3. But O the bitternefs of this purge that admits of no help, no eafe! as he had no partner to help him, fo no comforter to cheer him in his fo lamentable fuffer-ings.

* Some eafe it is to have one or other touched with th^fenfe of our miferies,' and if they cannot help us, yet to do what they can (be it only to condole us) it were a comfortable refreftiing; ay, but our Saviour finds no refrefhing at all, he purged by himfelf without a partner, without a comforter, not any one on earth or in heaven, that afforded his poor heart any cure or cordial. Firfi, Look on earth, for to them doth he addrefs that fpeech, in Lam. i. 12. Is it nothing to you all ye that pafs by? The moft grievous torments find fome mitigation in the fupply of friends, and what friends hath our Saviour to comfort him in his torments ?

I. If you fay the Gentiles; I muft con-fefs he found faith in fome, and a feeming favour from others; the centurion is wit-nefs of the one, of whom our Saviour himfelf con felled, / have not found fo great faith, no not in Ifrael, Mat. viii. 10. And Pilate gives a token of the other, when he took water, and wafhed his hands before the multitude, faying, 1 am innocent of the blood of this juj} man, Mat. xxvii. 24. But alas ! did Pilate fo favour him, as to free him ? No, he fears to condemn him being innocent, and yet dares not abfolve him, being fo envied as he was by the Jews; what then can a little water ? what can Jordan's floods ? what can riveis of wine and oil

do, towards the wafhing of thofe hands, that had power to releafe him, and would not ? He knew they had delivered him of envy. Mat. xxvli. 18. He confeffes, I find no fault in this man, Luke xxiii. 14. He tells him that he had power to crucifie him^ and he had power to loofe him, John xix. 10. and yet fondly would he wafii away the guilt of his unjuft fentence, with a little water on his hands; no, Pilate, that ceremony cannot wafli away thy fin, that fin I -mean, which thou and the Gentiles in thee committed, in delivering of Jefus to the will of the Jews.

2. But if delivered to the Jews, fure it is well enough ; he Is their countryman, kinfman, of the flock of Abraham, of the tribe of Juda, of the family of Jofeph ; but this rather aggravates than allays his miliery, that his own people fliould degenerate into traitors : not a Gentile, but a ,Jew to be his executioner: what torment had not been a lenitive, and a recreation in comparifon of this ? Daniel's den, the three children's furnace, Ifaiah's wooden faw, Ifrael's fiery ferpents, the Spaniih in-quifition, the Romilh purgatory, are all as far fliort in torture, as the laf\ of them in truth, to the malice of a Jew; witnefs our Saviour's death, when they all confpi-red not only to fcourge him, mock him, buffet him, flay him ; but to flay him in fuch a manner, as to hang him on nails, and to make the crofs his gibbet.

But what.' no comfortei' amongft them all; do the Gentiles condemn him ? will the Jews crucifie him ? and is there none to pity him ? Yes; what fay we of his dif-ciples, that heard him, followed him, and wtvefent of him, by two and two into every city and place, whither he himfelf fhould come, Luke x. i. Would you think that thefe Seventy (for they were fo many in number) which for a time did his embalfage with joy, Luke x. i 7. would now have for-faken him •' Yes, if yoD mark it, DIany of them -went backhand would walk no more with

hirrij

the TU RGING of SI N,

htjriy John vi. 66. Some ftiimble at his doctrine, others at his paffion, but all were offended, as it is written, / -willfmite the Shepherd, and the fheep of the flock Jhall be Jcatteredj Mat. xxvi. 31.

Yet if the Gentiles reje£l: him, they do

care of the women that follow him weeping, than on his own mangled felf, that reels along fainting and bleeding even unto death : the tears that drop from their eyes is more to him, than all the blood in his veins; and therefore cardefs as it were of but like Gentiles-who were ignorant of his. own facred perfon, he turns about his God; if the Jews hate and malign him, it blefTed bleeding face to the weeping wo-is but their old wont of killing the prophets, men, affording them looks and words too Mat. xxiii. 31. If the difciples that are of compaffion, of confolation. Weep not weaker, faint and waver in faith, it was forme, but vjeep for your [elves, and your no more than was faid of them, 0 ye of children, Luke xxiii. 28. But O ble/Ted little faith I but what fay we lo the twelve Saviour ! didft thou flow unto us fliowers apoflles, thofe ffecretaries of his myfteries, of blood, and may not we drop a tear for ftewards of his mercies, almners>of his all thofe purple dreams of thine? Yes Lord, bounties, ivill they alfo go away, and leave thou doft not here forbid us weeping, on-him comfortlefs alone ? 50, can Peter fay, ly thou turneft the flream of our tears the Mafler, to whom fhalllue go, thou hafl the right way ; that is to fay, homewards in-words of eternal life, John vi. 68. Or if to our own bofoms, pointing us to our he will have deeper proteftations, I am fins, the trueft caufe of thy fufferings. ready to go with thee, faith Peter, info pri- 6. But as for comfort to our Saviour, Jon and to death, I<ukexxii. 23. To death ? whence, trow ye, may it come? If we

Yes, Though I die with thee, I will not deny thee, and thus faid all his difciples, xMat. xxvi. 35. and yet like Jonas' gourd when the fun beats hotteft, how foon are they

compafs the earth, the Gentiles, Jews, his difciples, apoilles, Mary his own mother, and all other his friends, they are but as Job's miferable comfcrters all: but let us

all gone, and vaniflied away ? lo, one be go up into heaven, John xvi. 2. and there, trays him, another forfwears him, all run if any where, be his comforters indeed ; from him, and leave him alone in the midfl alas ! what comforters ? If you imagine of all his enemies. the angels, it is true they could attend him 5. And yet ifhisapoftles leave him, what in the defart, and comfort him in the gar-fay we to Mary his mother, and other his den ; but when he came to the main aft

friends ? Thefe indeed wait on him, feeing, fjghing, wailing, weeping ; but alas ! what do thofe tears but increafe his for-rows ? might he not juflly fay with Paul, What mean ye to weep and to break my heart? Afts xxi. 13. Pity, and of all o-ther feminine pity, it is the pooreft, hclp-lefs falve of milery ; but howfoever it was to others, this was fo far from any falve to him, as 'tis one of his greatefl, tender-eft fores about him : Daughters of Jeru-falem, weep not for me, but weep for your-felves, and your children^ Luke xxiii. 28. O fee the wonder of compaffion which he bears to others in his paffion j he hath more

of our redemption, not an angel mufl be feen ; how, not feen ? No, they muft not fo much as look through the windows of heaven to give him any eafe at all; nor indeed were it to any purpofe if they fhould: for who can lift up, where the Lord will cafl down ? O ye blefTed angels f how is it that your hallelujahs ceafe ? that your fongs which you warbled at his birth, are finifhed at his death ? that your glorious company, which are the delight of happy fouls, is denied to him who is the Lord and Maker both of you and them ? Why, thus it muft be for our fakes : I am full of heavinefSf faid our Saviour in his type,

and

avd I looked for J'ome to take pityy but there IVas none, and for comforters j but I foand none^ Pfalm Ixix. 20,

7. And yet if the angels be no comforters, he hath a Father in heaven that is nearer to him: I and my father are one, faith our S&viour, John x. 30. and, // is my father that honoureth 7ne, John viii. 34. // is my father that loveth me, John x. 17. // is my father that dwelleth in me, Johnxiv. 10. and howfoever others forfake me, and leave me alone, as himfelf proclaims it, yet I am not alone, becaufe the father is with me, John xvi. 32. Is it fo, fweet Saviour, whence then was that for-rowful complaint of thine, My God, my Cod, why haft thju forfaken me ? Leo it is that firft that reconciled it, and all antiquity allow of it: * The union was not dif-folved, but the beams, the influence was retrained \\iffe^ionejufiititv,{d\ih Scotus,he vas ever united to his Father, becaufe he ever loved, trufled, and glorified him; but Gjftf^ione commodi, that delight ever e-mergcnt from that divine vifion, was for a time fufpended, and therefore was it that his body drooped, his foul fainted, he being even as a fcorched heath-ground, without any drop of dew of the divine comfort on it.

8. Yet be it that his Father noAV forfakes him, will he fo forfake himfelf ? O yes ! he burns in the fiery furnace of affli(fiion without all manner of refreshing; and this was it that wasfigured in the law by thofe two goats offered for the fins of the people, whereof the one was the Scape-goat, and the other was the ojfering: The fcape-goat departed away, and was fent into the wildernefs, but her companion was left alone in the tor-rients, and made a fin-olfcring for the people; even fo was this facrifice of CJod-man, Man-God, blefled for ever, the humanity was offered, but the Divinity efcaped; the humaniiy fuffcred for the fins of tlie world, but the Divinity departed away in the midll of lufierings, and left her filler and com-

SUFFERINGS,

panion all alone in the torments: thus he purged, himfelf only in his humanity, no other with him, all other left him; the * Gentiles, Jews, difciples, apoftles, Mary his mother, and God his Father, nay he himfelf is bereaved of himfelf, the humanity of his Divinity,' if not in refpe<^ of the union, yet in refpeft of the confolation, ivhen he had by himfelf (\n his human nature without any comforter) purged cur fins. Lev. xxvi. 10.

Thus far you have feen Chrifl drink the cup of his bitter pains, pure, and without mixture of any manner of eafe; what now remains, but that we make fome ufe of it?

Ufe. I will take the cup offalvation, faith David, and call upon the name of th. Lord, Pfalm cxvi. 13. And what can we lefs? If our Saviour hath begun to us in pains, fliall not we afford him our thanks ? The cup of death could not pafs from him, and muff the cup of falvation be removed from lis ? 0 praifc him, praife him, all his hofis, Pfalm cxlviii. 2. Howfoever he was alone in his fuffeiings, let us all bear the burden in a fong of thankfgiving, and in this fong, let us finging weep, and weeping fing ; our fins may draw the tears which were the caufe of his fufferings, and our falvation may make us fing, which thofe his fufferings did efle£l: what needs more? he futfered by himfelf; the caufe, our fins; the cffeft, our falvation ; let us mourn for the one, and praife him for the other; praife him, and him alone, for he had no partner in his fufferings, nor will he have any in our thanks ; he had no comforter in his miferies, nor mull any fliare with him in the duty we owe him of prai-fing his name : alas, have we not rea-fon (think you) to give all the glory unto him ? it was he that fuffercd that which we deferved, he purged by himfelf when we ourfclvcs lay fick of fin, in peril of death and damnation ; thus gracious is he to us, that when there was no other remedy for.

our

the

our recovery, then he by hlmfdf in our (lead came and purged our fins.

Thus far you have feen the patient, and order now requires that we prepare the receipt; the patient was himfelf, the receipt is a purge, but, to confecl this purge, we muft crave a further time; and in the mean while, and ever remember him In your thoughts, who hath done all this for you, and the Lord make you thankful. Hud purged.']

YO U fee who it is that hath freed us from fin, to wit, Ghrift our Saviour without any affiftant; he purged by himfelf; but what did he by himfelf ? do we fay he purged ? what need he to purge, who never committed any fin in thought, word, or deed ? it is without doubt he needs not, and yet do it he will, not to clear himfelf, but us.

But this purge doth imply a medicine, and lb we mulf apply it; a medicine it was.

TURGINGofSIN. - r<^.

phyfick, but by receiving it for us; we miferable wretches, lay fick of fin, and he our Phyfician hath by himfelf purged and delivered us of it.

Obferv. But that we may the better fee how this purge wrought with him, we mufl know, * That purging in genera! is taken for any evacuation whacfocver:* and to fay truth in a word,* Theevacua-tion of Chrl't's blood was the right purging of our fins.' Hence is it, that, as laiprure^ affirm, the blood of ChriO: doth redeem us, cicanfe us, wafii us, juftifie us, fim<5tifie'us: Ye luere reddetned by his bloody i J'et. i. 19. and, His blood cleanfeth us from all fin, I John i. 7. and, He wafhed us from our J Ins in his bloodi Rev. i. 5. and, Being now ju-fiifiedby his blood, Rom. v. 9. and. Therefore Jefus fufil-red, that he might fajieiifie the people ivith his own blood, Hebr. xiii. 12. This blood was it that was believed by the patriarchs, vvitnelfed by thefacrifices.

and many medicines he ufed for the curing "fliadowed in the figures of the law, expec-

of man's foul; the firft by diet, when he jafted forty days and forty nights, Matth. iv. 2. The fecond by electuary, when he gave his mofl: precious body and blood in his laft flipper, Mat. xxvi. 26. The third by fweat, when great drops of blood iffued from him falling down to the ground, Luke xxii. 44. The fourth by plaifier, when he was fpit upon by the Jews, Mark xv. 19. The fifth by potion, when he tafied vinegar mingled with gall, Matth. xxvii. 34. The fixth by letting of blood, when his hands and feet were pierced, yea, when his heart-vein was firicken, and his fide geared xuith a fpcar, John xix. 34. The Tail, which contains all the reft, was by purge, when by all his fufFerings, and e-Ipecially by his blood-fiied, he wafhed us 'from our fins, Rev. i. 5. Here was the cure of all cures,, which all the Galenifts in the world may admire with reverence, that our Lord and Saviour fliould become our furety, that our foul-phyfician fliould become our purger : how i not by giving us

T

ted of all the faithful from the beginnmg of the worW ; and therefore the apoftle concludeth, /Ihnofi all things are by the law purged with blood, and without fi^ed-ding of blood is no remifiion, Heb. ix. 22. It is true, Chrift purged by his death and other his fufferings, and yet are all thefe contained in the fhedding of his blood : this blood is the foundation of true refici-on, for other foundation can no man lay. Wherefore neither was the firjl tcflament ordained without blood, Heb. ix. 18. Nor is the New Teftament otherwife fealed, than with blood. Mat. xxvi, 28. What needs more ? If the blood of bulls and of goats (in the Old Teftament)y?/;/J?/;?f//; to the purifying oftheflefh, how much more fijallthe blood of Chriji (in the New Teftament) purge your confciences from dead works, to ferve the living Cod, Heb. ix. 13, 14. O fweet blood of our Saviour that purgeth our confciences, evacuates our dead works, reftores us to our God, will bring us unto heaven ! t t Bur,

CHRIST'S SUFFERINGS,

But, O my Saviour, Wherefore art thou red in thy apparel, and thy garments like him that treadeth in the 'wine fat ? Ifalah Ixiii. 2. Ts it thy precious blood that iiatii given this hue ? Yes, an hue often dipped in the wine-fat; and that we may the better fee the colour, let us diftinguifti the times when his blood was flied for us.

Six tirnes, faith a modern : (Adam's Crucifix.) feven times, faith Bernard, did Chrift fhcd his blood for us; and to reduce them into order, the firft was at his cir-cumciilon, when his name Jefus was given him, Which was fo named offhe angel, before he was conceited in the womb, Luke ii, 2 1, And was^his without myflery ?

' Ko, faith Bernard, for * by the cftufion of his blood he was to be om Jefus, our Sa-

- viour.' BlciTed Jefus! how ready art thou for the facrifice ? What ? but eight days oid, and then to flied thy blood for the falvation of our fouls ? Maturmn hoc fnar-tyrium, here is * a mature martyrdom indeed.' It is a fuperftition took up with the Egyptians and Arabians, that' circum-cilion ihould fright away devils.' And the Jews have a conceit not much unlike; for

. when the child is circumcifcd, one ftands by with a vellel full of duO, into which they cart the pra?puee: the meaning of it is, that whereas it was the curfe of the kr-pent, Duf} ^Pjait thou eat all the days of thy life: They fuppofe therefore the piae-puce or fore-flcin, being caA into the dud, the devil by that covenant eats his own meat, and fo departs from the child. But howfoever they err, of this we are fure, that * <'.hrift delivered his flefli as a bait to Satan, held him fait with the hook of his divinity through the fhedding of his blood.' This blood was at firft flicd at his circum-cifion ; and we cannot imagine it a little pain, feeing the fiefli was cut with a (harp ftone, which made Zipporah to cry out a-gainft Mofcs, Surely a bloody hujhand art thou to me, Exod. iv. 25. What a love is this, that Chrift newly born ftiould ib ear-

ly (hed his blood ? but all was for our fakes, for the falvation of our fouls.

2. You fee one vein opened ; but in his fecond effufion not one, but all the veins in his body fell a bleeding at once, and this was at his padion in the garden, when, as the Evangelill teftifics, ffe fell into an a-gony, and his fweat was like drops of bloody trickling down to the ground, Luke xxii. 44. Here is a phyfick purgative indeed, when all his body evacuates/-u'f'^/ like drops of blood: But what ? be the pleurifie never fo great, how ftrange is the phlebotomy ? it feems not to confult where thefjgn lies; you fee all his body falls at once to fweat-ing and bleeding; nor is the curelefs ftrange than the phyfick; for we had furfeited, and it is he that purgeth ; we had the (ever, and it is he that fweais and bleeds for the recovery of our health. Did you ever hear of fuch a remedy as this? Oft-times a bleeding in the head, fay phyficians, is beft flopt by flriking a vein in the foot; but here the malady is in the foot, and the remedy in the head; we filly wretches, lay fick of fin, and Chrifi; our Saviour purgeth it out by a fweat like drops of blocd trickling doibn to the grottnd: here is a wonder, no violence is offered, no labour is fuflained, he is abroad too in the raw air, and laid down grovelling on the cooler earth ; or if all this be not enough to keep him from fweating, the night is cold (fo cold that hardier ioldicrs were fain to have a fire within doors) and yet notwith-ftanding all this, He fweats, faith the text. How fweats ? It is not fudor diaphoreticus^ a thin faint fweat, but grumofusy of great drops, and thofe fo many, fo violent, as they pierce not only his Ikin, but clothes too, trickling down to the ground in great abundance ; and yet may all this fall within the compafs of a natural poflibility. But a fweat of blood puts all reafon to lllence ; yea, faith Hilary, * It is againft nature to fweat blood ; and yet, howfoever nature ftands agail, the God of nature goes thus

£ar.

the TURGINGofSI N.

far, that in a cold night, which naturally draws blood inwards, he fweats without heat, and bleeds without a wound. See all his body is befprinklfd with a crimfon dew, the very veins and pores, not waiting the tormentors fury, pour out a fliow-er of blood upon the fudden : foul fin that could not be cleanfed fave only by fuch a bath! what, mud our furfeits be thus fweat out by our Saviour ? Yes, faith Bernard, we fin, and our Saviour weeps for it, not only with his eyes, but u'ith all the parts of his body; and why fo ? but to this end, ' That the whole body of his church might be purged with the tears of his whole body.' Come then, ye fons of Adam, and fee your Redeemer in this heavy cafe ; if fuch as be kind and loving are wont, when they come to vifit their friends in death or danger, to obfcrve their countenance, to confider their colour, and

507

foever we believe, mofl: probable it is that neither of them couJd be eff'eifitd without efiufion of blood. And now methinks I fee that face fairer than ilie fons of men fpiton by thejews; nor is their fcorn without (ome cruelty ; for in the next fccne they exercife their fills, which that \\,ty may do with more fport to them, and Ipite to him, they firll blindfold him, and then fmiting kirn on the face, they bid him read itiho it is that Jlrikes hivi, Luke xxil. 64. And yet, as if whitenefs of their fpittle, and bkwnefs of their firokes Iiad not caufed enough colours, they once more dye bis rofie countenance in a bloody red ; to this end do they nip his cheeks with their nails, and (as others) pluck off his hair with their fingers, whereby fi:reams and fl'roaks of blood run down his cheeks, and drop down at his chin to his lower garments: O fweet face of our Saviour ! what meaa

other accidents of their bodies: tell me, ye -thefe fufferings, but to tell us, if ever con-

that in your contemplations behold the face of our Saviour, * What think you when you fee in him fuch wonderful, flrange and deadly figns ? our fweat, how-foever caufed, is mofl ufual in the face or forehead ; but our Saviour fweats in all his body; and how then was that face of his disfigured when it flood all on drops, and the drops not of a watery fw-.at, but of a fcarlet blood ? O my heart! how canft thou but rend into a thoufand pieces ? O my beloved ! well may our eyes Ihed tears at this, when his veins thus ftied their blood for us.'

3. But here is yet a third effufion of blood, and that, as Bernard tells us, was * in the nippings and tearings of his (acred cheeks :' to thl? bears the prophet witnefs, Ifa. 1. 6. / gave my back to the ftniters, and my cheeks to the nippers', or as our later tranOation, I gave my back to the (miters, and my cheeks fo them, that plucked off the hair : Whether his cheeks were torn, or his beard pluckt off, fome vary in opinion : Bernard thinks both might be true; or how-

T t

fufion cover our face for him, that we confider then how blood and fweae thus covered his face for us i

4. But yet here's a fourth effufion at his coronation ; the blows drew not blood enough from his face, and therefore the thorns muft fetch more from his head; If mine advetfary, fays J6b, Jhould -write a book again(i tne, furely I would take it upon my flioulder, and bind it as a crown unto me. Job xxxi. 36. The Jews infiead of writing a book, they wreath a crown, and fee how our Saviour binds it to him; not only on his /houlder as a crofs to bear it, but on his head too, as a crown to triumph in it: but neither is it for triumph only, but for torture; it is a crown woven of boj-ighs, decked with thorns, and drops of blood in lieu of precious fiones. • O Jefus! was that fpittle thy ointment, that reed thy Iceptcr, thofe thorns thy crown, that purple dyed with blood, thy royal robes?' Unthankful people, thus watered with his blood, that bring forth nothing but briars and thorns to crown him ! t 2 but

CHRIS Ts SUFFERINGS,

but wherefore thorns, fave only to crufli into his tender head ? and to this purpofe they do not only (lick his head full oi them, but after the putting it on, to faf-ten the crown tlie better, xhcy Jlrik'e him on the Jjead with iheir reeds,,or canes. JNIatihew xxvii. 30. See here//;!>r;/j, not like ours, but (as the country afforded) flronger and greater, to pierce his flvull with more eafe; and fee here canes, not as ours, but heavier and folider (as Jewry had plenty of them) to beat and hammer that crown of thorns deeper and deeper into his head. O then imagine, what ftreams of blood gulhcd out, when all thofe fliarp prickles were ihuWn ? nolefsthan n_f})oxver cf hlocd now rained on his neck, his face, bis rtioulders; and all this for us, ' to make us members of that head, his head thus bleeds down upon all his members.' (Bernard on the pallion of Chrift.)

And his head-vein being opened, there is a fifth effudon of blood illuing out of his body; this was caufed by the whips wherewith the mercilefs tormentors fetched blood from his facrcd fides : is not here matter for our meditation to work on ? <Jonfider (I pray you) how rude are the hangmen that Ikip our Saviour of his garments, and then go about to bind his holy body to a pillar? he (poor man!) (lands at the pofl alone, without any friends to comfort, or eye to companionate him, whilft they ftrikeon their lalhcs, redouble their llrokes, again and again fall upon him afrclh, as if they would not leave a drop of blood in all his body : but flay, what juftice in all thi^ ? the law of Mofes commanded, that malcfaftors (houlJ be beaten with whips, Ueut. xxv. 2, 3. and // finill be if the ivicked he -worthy to be beaten, that the judge /halt catife hiiJi to *ly down, and to be beaten bejore his face, according to his fault by a certain number : what number ? ^orty Jiripcs he may qive him, and not exceed, lift ij he fl^ould ex-^eed, and hat him above thefe with many

ftripes, then thy brother Jhould feem vil^ unto thee. Thus indeed were Jews tied, but the Gentiles neither bound bylaw, nor moved witb cotrpafuon, far exceed this number ; I have read, that he received no Icfs than 5400 ftripes; which if we consider thefe things, is not altogether improbable. Firfi:, the law of btating, that e-very guilty (liould be Ilricken by every one of the foldiers, a free-man with ftaves, and a bond-man with whips. Secondly, the caufe of this law, that the body of him that was to be cruciHed, fliould be disfigured, that the nakednefs ihould not move the beholders to any diflioneft thoughts, when they fliould fee nothing pleafing or beautiful, but all things torn, and full of commileration. Thirdly, the purpofe of Pilate, who hoped to fpare his life by this fo great cruelty ufed againll him. Fourthly, The great care and halle the priefls ufed in carrying off the crofs, lelt Chrifl: (hould have died before he was crucified : every one of thefe reafons argue an unreafonable whipping, which our poor Saviour endured. ' But (O joy of the angels, and glory of faints!) who hath thus disfigured thee ? who hath thus defiled thee with fo many bloody blows.' certainly they were not thy iins, but mine, that have tl.'Lis evil intreated thee: it was love 2nd mercy that com part thee about, for I fliould have fuffered, but to prevent this, thy mercy moves thee, and fo thou takeft upon thee all miferies/

But all this would not fatisfy the Jews^, Behold the man, John xix. 5, 6. faid Pilate to them; when he thought to have pacified their wrath by that doleful fight, but this nothing moved them, though (prefenily after) it moved rocks and ftoncs to Ihiver in pieces : behold then a fixth ef-fufion of blood, when his'hands and Jeet ivere pierced through with nails : he bears indeed upon his ihoulders an heavy and weighty crofs of fifteen foot long ; which muit needs (fay fome) caufe a great and

Rrie-

the T U R G I N G of. S 1 N.

509

grievous wound : but (to omit that which is queftionable here) here be thofe woful fufferings; now come the barbarous inhuman hang-men, and begin to loofe his hands that were tied to the port, to tie them to a (worfe pillory) the crofs; then ftrip they ofl his gore-glued cloths, which didTo cleave to his mangled battered back, that they pull, off cloths r.nd fkln together; nay, yet more (and how can I fay it without tears for fin ?) the crofs is ready, and nothing wanting but a meafure for the

thofe hands and feet thus digged, and digged through ? Oy I am the rofe of Sharon, Canticles ii. i. It is truly faid of Chrift; 'Look on one hand, and on the other, and you may find rofes on both ; look on one foot, and on the other, and you may find rofes in either (Bern, on Chr. pad", c. 41.) :' in a word, look all over his body, and it is all over rofy, and ruddy in blood. Can we any more I yes, after all thefe fhowers of blood, here is one effufion; for after his death, One ofthefoldiers -with

holes; down therefore they lay him on it, a fpear pierced his Jide^and forth-uiith came

and though the print of his blood gives them a true length, yet fpitefully they take it longer, that fo they may ibetch and rack him on the crofs, till you may iell his bones, Pfal. xxii. 17. And now all fitted, his hands and feet are bored, the greatnefs of whofe wounds David fore-Ihewed by thofe words. They digged my hands and my feet, Plalm xxii. 16. And well may we think fo, for (as ecclefiafti-' cal hiflory reports) fo big were the very nails, that Conftantine made of them an helmet and a bridle. O then what pain is this, when all the weight of his body mull hang on four nails : and they to be driven (noi into the lead fenlible parts, but) thro' his hands and his feet, the moft finewy, and therefore more fenfible parts of all others whatfoever; yet to hang thus for a time were (it may be) fomewhat tolerable, but thus he hangs till he dies, and Jo the longer he continues, the wider go his wounds, and the frelher is his torture. And now (my brethren) behold and Jee,if there were ever any forrow like unto this forro-cj : La. i. 12. Alas ! what elfe appears in h!in, but * bleeding veins, bruifed Ihouldcrs, fcourg-

there cut blood and water, John xix. 34, The fbldier that gave this wound (fay they) was a blind man; but our Saviour's blood fpringing out on his eyes, reftored him to his fight; and fo he became a convert, a biihop, and a martyr * : a ftrange cure, where the phy/Ician mud bleed ; but fo full of vertue was this blood, that by it we are all faved. And yet (O Saviour !) why didft thou flow to us in fo many fireams of blood i one drop had been enough for the world, but thy love is without meafure. Phyficians are ufually liberal of other mens blood, but fparing of their own ; here it is not lb; for inftead of the patient's arm, it is the phyfician's own lide thas bleeds ; inflead of a lancet here is a fpear, and that in the hand of a blind chirurge-on ; yet as blind as he was, how right doth he hit the very vein of his heart ? that heart where never dwelt deceit; fee how it runs blood and water for our fins; here is the fountain of his facrnments, the beginning of our happinefs: O gate of heaven ! O window of paradife! O place of refuge ! O tower of ftrength ! O lanifluary of the juft ! O llourilhing bed of the (poulc*

ed fides, furrowed back, harrowed temples, of Solomon ! who is not raviihed at the

digged hands and feet i" digged, I fay not running of this flream ! methinksl rtill lee

with imall pins, but with rough boiflrous the blood gufhing out of his lidts, more

-naijs, and how then ihot the blood from freihly and fully than thele fwect golden.

• Lonjinus bilhop of Ca{>padoci3, according to ii^rle. Se£ Contcmplatlor.s on ChriA's paflion.

C H R ISTs SU

Hreams which run out of Eden to water the whole world. But is it his heart's blood? what ? keeps he nothing whole without him, nor within him? his apoftles arefcat-tered in the garden, his garments at the crofs, his blood how many wheres ? his ikin they rent with their whips, his cars ■with their blafphemies, his back with their furrows, his hands and feet, with their nails, and will they yet have his heart too cloven with afpcar-? what a wonderful thing is this, that after all thefe fufferings he mufl: have one wound more? * Why (Lord) what means this open cleft and wound within thee ? what means this Hream and river of thy heart's blood ? O it is I that finned, alld to wafh it away, his heart runs blood and water in abundance.

Lo here thofe feven effufions of our Saviour's blood, the firft at his circumcifion, the fecond in the garden, the refl: when his cheeks were nipped, his head crowned, his back fcourged, his hands and feet nailed, his fide opened with a fpear, whence came out an ilfue of blood and water.

Uje, And be our fins thus purged ? Lord, in what miferable cafe lay we, that Chrift our Saviour rauft endure all this for us! were olir fins infinite, for which none could fa-tisfie but our infinite God ? were not our iniquities as the fands, for which no lefs than an ocean of blood could ferve to cover them ? fure here is a motive (if nothing elfe) to draw from us the confeifion of our manifold fins. * Lord, we have finned, we liavc finned grievoufly, heavily, and with a mighty hand ; and what now remains, but that we never ceafe weeping, crying, praying, befceching, till we get our pardon fealed in the blood of Ghrift.'O beloved ! let me intreat you for ChrilT's fake, for his blood's fake, for his death's fake, that you will repent you of your fins which have put him to thefe torments : and to this end I Ihall intreat you thus to order your repentance : Firlt, (after confcffion of your manifold fins) look upon him

FFE'RINGS,

whom you have pierced ; and by your meditation fuppofing him to ly afore you, weep and weep over him, whom you fee by your fins thus clothed in his blood. "Why thus fliall h be with the houfe of David, Zech. xii, lo, ii. lui/i pour upon the houje of Z^^Li/V (faith God) and upon the inhabitants of Jerufalem the fpirit of grace, and of fupplicati(,n, and they JJjall look upon him whom they have pierced, and they f}}all mourn for him, as one that viourneth for his only /on ; and Ix lorry for him, as one that is fir, y for his firfi-bcrn : in that day there fhall be a ^reat mourning in Jerufalem, as the mourning of Hadadrimmon in the valley of Megiddon, "What is the houfe of David ? and what are the inhabitants of Jerufalem, but the eleft people of God ? And if you be of that number, then do you look on him whom you have pierced, and mourn for him, or mourn over him, as one that mourneth for his only fon, yea, be forry for him, or be in bittei nefs for him, as one that is in bitterncfs for his firfi-born. Is it not time, think you ? Do you not fee how every part of our Saviour bleeds afore you, his head bleeds, his face bleeds, his arms bleed, his hands bleed, his heart bleeds, his back bleeds, his belly bleeds, his thighs bleed, his legs bleed, his feet bleed ; and what makes all this blood-fhed but our fins, our fins ? O that this day, for this caufe we would make a oreat mournino as the fnourning of Hadadrimmon in the valley of Megiddon.' O weep, or if you will not weep for him, yci weep for yourfelves, and your own fins : alas, have you not caufe ? your fins were his murderers, your hands by your fins were imbrued in his blood.

2. Stay not here, but when you have mourned and wept over your Saviour, then hate thofe fins that wrought this' evil on your Saviour: which that you may do eifedtually, fend your ^thoughts afar off, and fee your Saviour in his circumcifion, in the garden j and when you have done

fo,

the TU RGI

fo, then follow him a little further; behold the tf^rs in his eyes, and the clodded blooJ that came from him, when his cheeks were "nipped, his head crowned, his back fcourged, his hands and feet nailed, his lide opened ; and then, O then fee if you can love thofe fins that have done all this villainy! Love them, faid I ? no if you hive any fliare in Chrift, I hope you will rather be revenged on your fins; rather you will every one fay, ' O my pride, and tny ftubbomnefs, and my loofenefs, and my uncleannefs, and my drunkennefs; thefe were the nails, and the whips, and the fpear that drew blood from my Saviour ; therefore let me be for ever revenged of this proud, ftubborn, rebellious heart of mine own ; let me for ever loath my fin, becaufe it brought all this forrow on my Saviour.' Is not this ordinary with men ? Should any one murder your father or friend, whom you highly regarded and honoured, would you brook his fight, or endure his company ? Nay, wouIJ not your hearts rife againfl him ? would not you profecute -the law to the uttermoit ? and if you might be the executioner, would you not wound him and mangle him, and at every ftroke cry out, Thou waft the death of my father, ihou wafl: the deaih of my father. And is the heart of a m.an thus enraged againfi him, that hath but murdered his friend, or his father ? O then how flionld our hearts be tranfported with infinite indignation (not againfl the man, bvu) againfi fin that hath flied the precious blood of your father, your mailer, your God, your king, your Saviour ? O follow, follow after thefe fins with an hue and cry. bring them to the bar, fet them before the tribunal of that great judge of heaven, and cry ' Juftice, Lord j juflice a-

NGofSIN. 5fr

gain ft thefe fins of mine: thefe flew my Saviour, Lord, flay them ; thefe crucified my Saviour, Lord crucifie them :' Why thus purfue and never leave them, until if it poffibly may be, you fee thefe fins bleed their laft; never think you have done enough, but ftill give your corruptions one home-thruft more, and confefs your fins once more and fay, ' Lord, this pride, and this ftubhornnefs,and this loofenefs of heart, thefe are they that killed my Saviour, and I will be revenged of them.*

3. Stay not here neither, but when you have mourned for your fins, and fought revenge on them, then by faith caft them all on the Lord Jefus Ghrift ; eafe your own fouls of them, andcaft your care on him that careth for you all. Certainly, there is no way to wa(h you clean from your fin, but only by Ghrift's blood, and how muft you apply this but by faith I Now then, in the laft place have faith, renfe * j'our foul, as it were, in the blood of this immaculate Lamb, and though you are polluted and defiled, yet queftionlefs the blood of Jefus Ghrift will purge you from all fin. If the blood of bulls and goats, faith the apoftle, af^d the afies of an heifer fpr inkling the unclean, fanSlifieth to the purifying of the flefh, how much mere foall the blood of Chrif}, who through the eier-nal Spirit offered himfelf -without fpot to God, purge your confliences from dead works, to ferve the living God, Heb. ix.13, 14. Papifts may talk of a purgatory; but here is the only purging of lin, in that fountain that is laid open for the houfe of Judah to wafh in ; and I pray you mark it, it is not only for juftification, but being applied by faith, as e£e<flual for (an<ftification ; not only for the expiation of fin, that it be not laid to your charge^

• This is a very bold figure ; and is pcrlinps tfie boldefl that is to be met with any where in tliis Book : I do Jiot obferve this to cenfure tlie worthy Amiior, whufe works arc equally ab ve my p ails or cc-nfure, but only to cuiti-on the reader ( if indeed he needs to be cautioned) agaiuft the nnifapplicatijn of this, o/ any the like, figur- o.'" fpf-ch. Wljcn go.'ily wvirori ufe-^uch unc'omrr.cn exprtffions, it is only wheo tliey arc tranfjorted wiih their fobjeft; but the plain meaning nnui}. never beforgottsn.

C H R I STs SU F F E RI NG S,

hut whhal to purge your confciences from dead works to ferve the livittg God. O then (as you tender your fouls) believe, and caft yourfelves upon Chrift, for falva-tlon and for pardon of fins: do you not fee him bleeding on the crofs ? Do you not hen'r him gracioiifly offering to receive your fin-wearied fouls into his bleeding wounds ? What iliould you do then but cafi yourfelves with all thefpiritual firength that you can (at leafi: with infinite longings, and mod hearty defires) into the bo-fo.» of our Saviour ? fay with yourfelves, * The fountain is opened, and here will we bath for ever: Come life or come death, come heaven or^come hell, come what come can, here will we flick for ever;' Nay, if you mull perifh, tell God and man, angels and devils, they fliall pluck you out of the hands, and rent you from between the arms of your blefled bleeding Redeemer, your foul-purging Savi-. our. Thus if you believe, you need not to droop for your fins, but to go on with comfort to everlafiing happinefs: the blood of Chrifi: (no quellion) will make way for you into heaven : yea, (faith the apofile) By the blood of Jefus -we may boldly enter into the holy placesy by the new and living ivay which he hath prepared for us, through the vail which is his fief). Heb. X. 19, 20. Such is the blefied fruit of this blood, and the Lord make it effectual unto us, to bring us unto heaven, even for his fake, who by himfelf thus purged our fins.

You fee the purge given and taken, only a time it mufi have, and then follows the evacuation : he purged : what ? the ill hu-

pel lenitives, but efpecially Chrift yields that phyfick purgative, which evacuates fin. To confider Ghi ift as a man of for-row, and not a Saviour of finners, were but a melancholick contemplation ;" to behold his wounds, and not fo to think on thern as they were our falvcs, adds but more forrows to our other miferies ; but when we call to mind that his blood was our ranfom, that his firipes were our cures, then with all our hearts we pray, His blood be upon us, and our children. And why not? His blood, faith t\\t^\)oi\.\e,fpcaks better things than the blood of Abel, Heb. xii. 24. For Abel's blood cried revenge, but Chrift's blood fpeaks mercy ; and lo to our comfort be it fpoken, if God heard the fervant, he will much rather hear the fon : yea, if he heard his fervant for fpil-ling, how much more will he hear his Son for faving and regaining our fouls ? In the words are two parts.

1. The ill humour evacuated, Sin,

2. The extent of this fin, it is mine, yours, ours, every ones.

A\'hat is it but fin which our Saviour

purged ? this is that ill humour derived from our parents, inherent in ourfelves, imputed to our Saviour, and therefore, faith the prophet, he hare the Jin s of many y Ifaiahliii. 12. to whom agrees the apofile, that his own felf bare our fins in his own body, I Pet. ii. 24. What a load then lay on his flioulders, when all our fins, the fins of all the world were faftened upon him. One man's fin is enough to fink him into hell; and had not oin-Saviour intervened, everj'^ one of us had known by a woful experience, how heavy fin would have been

rnour is fin ; the extent of it, our fin, of upon the loul of each man : but, O hap-

both thefe together at our next meeting. Now the Lord fo prepare us, that this purge may v ork in us the everlailing welfare, and health of our fouls. Our fms^

SIN is our fickncfs, and to cure us of it, the law yields corrofives, the gof-

py we ! the fnare is broken, and we are delivered. To prevent fin's effeifl, Chriil: Jefus hath purged and wafhed it away.

And is this all the matter wherefore our Saviour fuffercd ? was fin all the difeafe of which he laboured, vhcn he had by himfelf purged \ Yes, it was all, and if we

con-

the T U R G I N G of S 1 N.

513

confider it rightly, we may think it enough loved, fin is the dea-th of Chrift, and would

to caufe fufferings in him, when merely you not hate him that kills your brother,

for its fake God was fo wroth againft us. your father, your mafter, your king, your

O loathfome fin, more ugly in the fight of God? Beware then of fin, that does it all

God, than is the fouleft creature in the at a blow ! nnd if you arc tempted to it,

fight of man ! he cannot away with it, nor fuppofe with yourfelves that you fawChrift

(fo righteous are his ways) could he fave Jefus coming towards you, wrapt in li-

his own ele£t becaufe of it, but by killing nens, bound with a kercher, and crying

his own Son: imagine then what a ficknefs after you in this ghaftly manner : ' Beware,

is fin, when nothing but the blood of the take heed what you do; once have your

Son of God couldxure it; imagine what fins mofl: vilely murdered me, but row

a poifon is fin, when nothing but a fpirit feeing my wounds are whole again, do

ual mithridate compounded and confe(5led not, I befeech you, rub and revive them

of the beft blood that ever the world had, with your multiplied fins; pity, pity me

could heal it: we need not any further to your Jefus, fave me your Saviour, once

confider its nature, but only to think of it have I died, and had not that one death

how hateful it was to God, how hurtful been fufficient, I would have died a thou-

to his Son, how damnable to men

Ufe I. And was it fin he purged? i. This may teach us how hateful fin is, that put him thus to his purge: every fin is a

fand deaths more to havefaved your fouls, why then do you fin again to renew my fufferings ?' O my Saviour, who will not ceafe to fin that but hears thy voice in the

nail, a thorn, a fpear, and every finner a gardens F Lo, the companions hearken un-

Jew, a Judas, a Pilate: howfoever then "^o thy voice, caufe 77te to hear it, Q^nt.vm.

we may feek to fhift it in others, yet are 13. Itisl that have finned, and if this be

we found the principal in this adl our the fruit of it, let me rather be torn of

felves; you know it is not the execution beafi:s, be devoured of worms, be violent-

er that properly kills the man, fin only is ly pulled or haled with racks, than wit'

the murderer, yea, our fins only are the tingly, or wilfully commit a fin.

crucifiers of the Lord of glory; yea, if Ufe 2. This may teach us what was the

you will pleafe to hear me, I will yet fay end, and meaning, and intent of Chrifl: in

more, our fins did not only crucify him, his fufferings. It was to purge away fin,

but do crucify him afrefj, Heb. vi. 6. and and therefore our faith muft chiefly eye

herein how far do we exceed the cruelty that; without this, the contemplation of

of the Jews ? then his body was paffible Chrift's death, or the meditation of the

and mortal, but now it is glorified and im flory of his fufferings, and of the grcatnefs

mortal; they knew not what they did, of them, will be altogether unprofitable.

For had they known, they "would not have Chrift:ians, learn this for ever; that faith

crucified the Lord of glory, \ Cor. ii.'8. which is true, faving, jufiifying faith, it

but we know well enough what we do and chiefly minds, and is molt taken up with

fay too ; they buried Chrifl: in the earth, the main fcope and drift of all Chrift's fuf-

and the third day he roCe again from the ferings, which is to obtain forglvenefs of

dead; but we, through fin, fo bury him fins in Chrift crucified. This was the true

in oblivion, that not once in three days, end of Chrift's death, To be a propitiation

three weeks he arifeth r)r fliineth in our for fin, to tear cur fins on the tree ; he

hearts; O Ihame of Chriftians to forget fo ivas made fin for us, that we might be

great a mercy ! O fin paft fliame to cr'ucifie made the righteoifnefs of God in him. This

afrefli the Son of God ! t4iink of it, be was the plot which God by an ancient de-

U u u fign-

iignment aimed at in the fufferings of Chrift ; and thus our faith mult take it up : O let our faith look mainly to this defign, and plot of God and Chrift in his fufferings, to fatisfie for our fins, and to juitifie us linners. Surely this intent of Chrift in all that he did or fufFered, is that welcome news, and the very fpirit of the gofpelj which true faith preys and feizcth on.

Secondly. He purged fin; whofe .^ but our fin: and this tells us of the univerfality of this gracious benefit, together with its limitation.

I. Of the univerfality: He tafled of lUath for every mnn, Hcb. ii. 9. and, He gave himfdf a ranfom for all meny i Tim. ii. 6. and. He pftrged our Jins, faith my text; what, ours only ? No, faith the a-poftle. He is the propitiation not for our fi'is only, but for the fins of the whole vjorldy I John ii. 2. You will fay, all do not adually receive the fruit of his death: you fay indeed truly ; but I wonder thro' whofe default: our bleffed Saviour, what is he but like a royal prince, who having many of his fubjects in captivity of thraldom under a foreign enemy, pays a full ranfom for every one of them, and then fending forth his ambnfladors, he wooes them to return to their home, and to enjoy their liberty; fome there are that rejed the offer, they will rather ferve the enemy than return to the freedom of their Lord ; and are thcfe all the thanks they give their Redeemer ? O fweet Saviour ! he made upon the crofs a full, perfect, and fufficient facrifiee, oblation, and fatisfaflion for the fins of the world ; but not all receive the benefit, becaufe many by their own demerit have made themfelves unworthy ; and yet howfoever fome defpKc liberty; Js the arm of the Lord (hortened ? Numb. xi. 23. No, fee his arms fpread on the crofs to embrace all; and here is the uni-Tcrfality of this gracious benefit.

Uje. The ufe hereof is full of comfort : • If any man, any finner, will now come

F FERING S,

in with a truly penitent foul thirftlng heartily for Chrill Jefus, and refolve unfeign-edly to take his yoke upon him, there 'u no number or notorioufncfs of fin that caa pofiibly hinder his gracious entertainment at God's mercy-feat. O then how hein-oufly do they offend, who refufe to take Chrifl Jefus offered thus univerfally ?' If you afii, who are they ? I anfwer, They are offenders on both hands; i. Thofe that too much defpair. 2. Thofe that too much prefume: To begin with the latter. I. Some there are, that howfoever Chrifl:, and heaven, and falvation be offered unto them, yet fo clofe do they (lick and adhere to their fins, that they are loath to leave them, and they hope God is fo merciful, that they can have Ghrift and their fins too. Alas! deceive not your-felves, though the dearnefs, and fweetnefs, and freenefs, and generality of Ghrifi's offers be a do(^lrine moft true, and we propound it unto you as a motive and encouragement to bring you in ; yet not fo much as one drop of all that bottomlefs depth of Chrifi's mercy and bounty doth as yet belong unto any that ly in the fiate of unregeneratencfs, or in any kind of hypocrifie whatfoevcr. Away then with this prefumption, and bethink you what a grievous and fearful fin you commit time after time, and day after day in negle<fling fo great a falvation, by chufing, upon a free offer of his foul-faving blood, to cleave rather to a luft (O horrible indignity !) than to Chrift Jefus bleflcd for ever : what height and perfection of madnefs is this, that whereas a man, but renouncing his bafe, rotten, tranfitory pleafures might have Chrift Jefus, and with him a full and free difcharge of hell-pains, a fure and known right to heaven's joys; yet fhould in cold blood mofi wickedly and wilHngly, after fo many intreaties, invitations and offers, refufe this mighty change ? Heaven and earth may be affoniflied, angels and all creatures may jufily be amazed at this

pro-

the T URGING of S I N.

prodigious fottidincfsand monftroiismad-nefs of fuch miferable men ! they are the words of a late divine ; * The world, (faith he) is wont to call God's people prrcife fools, becaufe they are willing to fell all they have for that one pearl of great price ; to part with profits, pleafures, preferments, their righthand,:heir right eye, every thing, any thing, rither than to leave Jefus Chrifi:: but who, do you think, now are the true and great fools of the world? and who are likelicft one day to groan for anguijh of fpirit, and fay xvithin themftlves, This is he whoyn %ue had fometimes in derifion, and a proverb of reproach ; we fools accounted his life madnefs, and his end to he -without honour, noiu is he nurnhred a-mongfl the children of God, and his lot is among ft the faints y "VVifd. v. 3, 4. Nay, if once come to this, with what infinite horror, and reftlefs anguilh will this conceit rent a man in pieces, and gnaw upon his confcience, when he confiders in hell that he hath loft heaven for a luft; and whereas he might at every fermon had the Son of God his hufband for the very taking, and have lived with him for ever in unfpeakable blifs; yet, neglecting fo great falvation, muft now lie in unquenchable flames without all eafe or end. Sure it is the higheft honour that can be imagined, that the Son of God ftiould make fuit unto finful fouls to be their hufband, and yet fo it is; He flands at the door and knocks, Rev. iii. 26. if you will give him entrance, he will bring himfelf and heaven into your hearts : JVe are Chrifi's ambajfadors, faith the apoftle, as tho' God did befeech you by z(S, we pray you in Chrift's /lead, to be reconciled to God, 2 Cor. V. 20. We are Chrift's fpokes-men, that I may fo fpeak, to woo you and win you unto him ; now what can you fay for yourfelves, that you ftand out ? Why come you not in ? If the devil would give you leave to fpeak out, and in plain terms, one would fay, 1 had rather be damned than leave my drur.kcn-

U

5rjr

nefs; another, I love the world better than Jefus Chrift ; a third, I will not part with my eafie and gainful trade of ufury for the treafure hid in the field ; and fo on ; fo that upon the matter, you muft needs all confers that you hereby judge yourfelves unworthy of everlafting life, that you are wilful bloody murderers of your own fouls: nay, and if you go on without repentance, you may expetfl that the heilifti gnawing of confcience for this one fin of refufing Chrift,may perhaps hold fcale with the united horrours of all the reft wharfo-ever. O then make hafte out of fin, and come, come to Chrift, fo freely offered unto you ! hark how he calls, * Come unto me, all finners; fee my arms fpread, my heart open. O how gladly would I entertain you, if you would come unto me:' here is a general invitation indeed, all men, all finners, of all eftates, of all kinds, of all conditions, whofoever you are. He keeps open houfe for you, Come and welcome.

Secondly, They offend on the other fide, who after invitation come not through a kind of unmannerly modefty, or ba(hful defpair: fome there are, that may perhaps go fo far as to acknowledge their fins, and to confefs that without Chrift they are utterly undone, and everlaftingly damned; that may be ravifhed with the thoughts and apprehenfions of this invitation of Chrift, and would ever think themfelves happy if they had their hungry fouls filled with Chrift Jefus ; but yet fo it is, that (confi-dering their manifold grievous fins, fins of a fcarlet die, of an horrid ftain, againft knowledge, againft confcience, and that which troubles them moft, for all thefe fins, their forrow being fo little, and poor, and fcant, and in no proportion anfwerable to them) they cannot, dare not, will not meddle with any mercy, or believe that Chrift Jefus in any ways belongs unto them. To thefe I fpeak, or rather let them hear our Saviourhimfelf fpeak to them; IFhcjicver u u a '^'illf

ivill, (faith he) let him comCy and drink of this -water of life freely i Rev. xxi. Yea, thofe that think themfelves fartheft off, he bids them come. Matth. xi. 28. Come, all that are xveary and heavy-laden : If they find fin, a burthen, then Chrift invites them, they (whofoever they are) that fland at the ftafF's end, he defires them to lay afide their weapons and come in ; or if they will not doit, he lays his charge on them, for this is his commandment, that weflfould believe on the nayne of his Son Jefus Chrift: 1 John iii. 23. Nay, he counts it a fin worfe than the fin of Sodom, a crying fin, not to come in when the gofpel is proclaimed ; and ttierefore let them never pretend their fins are great and many, but rather (becauie of his offer, invitation, and command, it being without any reftraint of perfon, or fin, except that againil the holy Ghoft) if they will not come in, and caft themfelves upon Chrift, let them fay, it is not the greatnefs of their fins, but a -willingnefs to be ftill in their fins, which hinders them ; or otherwife let them know, that fins, when men are only fenfible of them, fiiould be the greateft encouragement, ( rather than difcouragement) to bring them in to our Saviour : Thefe that be whole need not a phy/ician, but they that are Jick : Matth. ix. 12. Is it not for the honour of a phyfician to cure great difeaf-■es ? A mighty God and Saviour loves to do mighty things; therefore in any cafe let them come in, and the greater finners they are, no quefiion the greater glory Ihall Chrift have by their coming .^ and indeed to take away all fcruple, it is a maxim moft true. That he which is truly weary of his fins, hath a found, feafonable, and comfortable calling to lay hold upon Chrift. Matth. xi. 28. Do they feel the heavy load of their fins ? Juft then is Chrift ready to take off the burthen ; do they thirft after righteoufnefs ? Juft then is the fountain of the water of life fet wide open ■uiuo them : Rev. xxi. 6. are they contrite

F F E R IN G S,

and humble in fpirit ? Juft then are they become thrones J or the high and lofty One that inhabiteth eternity to dwell in for e-ver: Ifa. Ivii. 15. O then come and wel-

come ! Chrift excepts none that will not except themfelves. He died for ally and he would have all men to be faved.

But yet let us be courteous: fecondly, he purged our JinSy and ours"^ with a limitation ; the ufe of phyfick (we fay) con-fiftsin application ; and howfoever our Saviour hath purged our fins; yet this purge of his is nothing beneficial to us, unlefs there be fome means to apply it. As then it is in all other phyfick, fo in this; we muft firft take it; fecondly, keep it.

1. Take it; for as the beft plaifter if not laid to, can cure no wound : fo Chrift himfelf, and all his precious merits are of no vertue to him that will not apply them by faith : when you hear the gofpel preached, believe it on your parts; believe Chrift is yours; believe that he lived and died, and forrowed, and fuffered, and all this foryou,to purge your fouls from your fins.

2. But having taken it, you muft fecondly keep it; as men take phyfick, not only in belief that it will do them good, but in hope to keep it by the vertue and ftrength of the retentive parts : fo we take Chrift by faith, but we retain him by holi-nefs: thefe two, Faith and Holinefs, are tho(is two bonds wherewith Chrift is united unto us, and we unto Chrift: fo that if we be of this number, then truly may we fay that he purged our fins : for he both died for us, and by vertue of our faith and holinefs through him, his death is applied to us, to us I fay not in any general acceptation, but as we are of the number of his laints ; for we had finned, and they were our fins] only that he effefl-ually purged, and waftied away.

Ufe. And this leffon may afford us this ufe,that howfbeve/ the free-grace,and mercy and goodntfs of Chrift Jefns is revealed and offered to all men, univerfally,yet our

Sa-

the TVR GING of SI N.

Saviour takes none but fuch as are willing

to take upon them his yoke ; he gives him-

felf to none but fuch aS are ready to fell all

and follow him : lie faves none but fuch ^^

deny wijiodlinefi and xvorldly lujls, and live Jbberly, righteoujly and godly in this prcfcnt

•world', in a word, he purgeth none, or

cleanfeth none by his blood from all fin,

but fuch as walk in the light, as God is in

the light; who make confcience of deteft-

ing and declining all fins, andfincerely fet

their hearts and hands with love and careful endeavour to every duty enjoined them; why, thefe are the men only to whom his death is eifeftual; and therefore, as we mean to partake of his merits, or to have good by his death, let us become new creatures. It is true indeed and we cannot but maintain it, that tojuftification nothing but faith is required ; but this caution muft be added, it muft be a faith that purifies the heart, that works an univerfal change, that (hews itfelf in the fruits: if-

therefore any of us would come in, let us have ready our anfwer, as a late divine fpeaks, the dialogue betwixt Chrift and a true Chriftian on this manner : Firlt, (faith he) when God hath enlightened the eyes of a man, that he can fee where this trea-fure is, what then ? Why, (faith the Chri-flian) I am lb inflamed with the love of it, that I will have it whatfoever it cofl me: Yea, (faith Chrift) but there is a price upon if, it mufl: coil thee dear, a great deal of forrow, and trouble, and crofi^es, and afflictions: Tuih, tell me not of price, (faith the Chriftian) whatiosver I have fhall go for ir, I will do any thingfor it, that God will enable me : why, (laith Chrift) wilt thou cur^ thine affeiflions i wilt thou give up thy life ? wilt thou be content to fell all thou haft ? I will do ic (faith the Chriftian) with all my,heart, 1 am content to k\\ all that I have, rothing is [o dear unto me but Iwill part wi-thit, my right-hand, my right-eye: nay, if htll itfelf Ihould ftand between me and Chrift, yet would I pafs

5^7

through it unto him. This (beloved) this is that violent affecftion which God puts into the hearts of his children, that they will have Chrift whatfoever it coft them: yet underftand me, I pray you: it is not fo fell our houfes, or lands, or children, but our fins that I mean : the Lord Jefus and one luft cannot lodge together in one foul: no, if we are but once truly incorporated into Chrift, we miift take him as our hulhand and Lord ; we muft love, honour, and ferve him, we muft endeavour after fanflificatipn, purify, new obedience, ability to do, or fufferany thing for Chrift ; we muft confecrate all the powers and poiTibilities of our bodies and fouls to do him the beft fervice we can ; we muft grieve and walk more humbly, becaufe we can do no better ; and thus if we do, tho' I cannot fay but ftill we ftiall fin fo long as we live on this earth, yet here is our comfort, I John ii. 1,2. {JVe have an advocate ivith the Father, Jejus Chrift the

righteous, and he is the propitiation for our /ins. I fay, for our fns'] effeiflually, if we believe in his name, for it was for us he died, and they were our fins he purged, and this is that great benefit we receive from our Saviour, in that he by hitnfelf hath purged our Jins.'\

And now our fins being purged, our fouls recovered, I may well end this text, only I ftiall give it one vifit more and fo farewel.

You fee the malady, fin^ the remedy, a purge,'] the phyfician, he, the patient, hitnfelf,'] ourfelves,] for our infirmities were laid on him, and his fores became our falves, by whofe vertue we are healed. Blefs we then God for the recovery of our fouls; and be we careful for the furure of any relapfe whatfoever: thefe relapfes are they we had need to fear indeed, for in them the difeafes are more d^ngeroi.s, litis are more pernicious, and men become fe-ven times more the children of Satan than ever they were before, Mat. xii. 44. Now

then

then we are healed, be we ftudious to pre bodies, then are the angels ready to con-

ferve it all the days of our life, and we duft them to his kinedom : and thither

(hall find at our death, that he that/"wr^f^ may we come for his Take, and his only,

our fins will fave our fouls; we need not a who by himfelf (in his own perfon) hatk

ny other purgatory after death ; no, when -purged our fun. Amen. our fouls (hall take their flights from our

HEAVENS HAPPINESS.

Luke xxiii. 43. To day fhalt thou be with me in paradife.

HE that purged our fins is here difpo-fing of par^ife, at the fame time when he hung on the crofs, even giving up the ghoft, he is dealing crowns and king-. doms to a poor penitent foul : thus like a glorious fun that breaks through the wa-try clouds ere it appear unto us, our Saviour, the Sun of righteoufnefs, flnoots forth his rays of majeliy through all his fufferings on a dejefted linner. Two ma-lefaflors fuffer wiih him ; the one rails on hirn^ fay^f^gi If thou be Chrifi fave thy-felf and us : but the other prays to him. Lord, rejnember me when thou comeft to thy kingdom. In the midft of his thraldom he proclaims his kingdom, and whom he fees a captive, he believes a Lord : Lord, remember me; Is it not flrange, that thro' fo many, fuch thick clouds of mifery, this dying thief fliould behold his glory? but where grace aboundeth, what marvel is it? The natural man hnoweth not the things of God, but he that is fpiritual difcerneth all things, I Cor. ii. 15. No fooner was this penitent thief converted a Chriftian, but on a fuddcn, even on the very rack of torture he confelfeth himfelf a finner, and Chrift his Saviour, and therefore defires to be remembered of him when he comes co heaven. Thus pouring out his foul in prayer the * Bridegroom that became an harp, faith Bcniard, (his crols being the wood ; him-lelf Ihctcht on it, the Itrings; and his

words, the found) hark how he warbles the mofl; heavenly mulick that was ever chanted to a departing foul, To day flialt thou be with me in paradife.

The words are a gofpel, fuch as the angels brought to the lliepherds, Luke ii. 10. Behold, I bring you good tidings of-great joy. Here is tidings, good tidings; joy, and great joy, the greateft happinefs that could ever befal a mortal, now waits on a mrilefaflor, at that time when the execution was a doing, death approaching, and the horrors of hell laying hold upon him ; when a word of comfort wotild have been moll feafonable, like apples of gold in pictures of fliver, Prov. xxvi. 11. then comes our Saviour (as a meffenger with a pardon) and he bids him be of good cheer, there was happinefs towards him ; when ? to day ; what ? thou floalt be with me ; where ? in paradife. Not a word but fpeaks comfort to the afflicfted foul; be ye how-foever afflifled for the prefcnt, yet there fliiill be a change, and the more to fweet-en it, Here is the celerity, to day. Certainty, thou foalt be. Society, with me. Ubi, or place, where all joy is enjoyed, in paradife. Thefe are thofe four heads.that iflTue out of Eden ; may God give a blef-fing to the watering, that you may bear good fruit till you are planted in that garden whereof it is fpoken, To day Pjalt thou be with me in paradife, W'e begin with the

ccr-

HEAVEN'S HATT INESS,

certainty of this promife, Thoujhait be^ Sec. Thoujhatt be.2

TO thispurpofe was that afleveration, Verily y verily I fay unto thee. Nor is it enough that he affirms it, but he af-f\ires it, efe, thou /halt be. JVillznd/hall is for the king, and what is he lefs that be-ftows kingdoms on his fervants? Here was a poor man defires only to be remembered of him, and inftead of remembering him, be tells him he fliiall be with him ; how ? but as a co-heir of his kingdom. Bleffed thief, that had fuch a gift, and that made unto him with fuch aflurance as this was ! it is the promife of our Saviour, who to put him out of all doubt, he tells him it ill all be fo, Thou /halt be, luith me in pa-radife. Whence obferve,

Obferv. * That falvation may be made - fure to a man.' If you would needs know the means, howfoever it was true in this thief, it is not by^any immediate fuggeftion or revelation ; Chrifi: is now in heaven, and the holy Ghoft works not by enthufi-afms or dreams: * The aifurance of our falvation depends not upon revelation, but on the promiles rf the gofpel;' there then muft we fearch and fee, and if our hearts be rightly qualified, thence may we draw that fulnefs of perfi-'afion with Abraham, who ftaggered not at God's promifes, being fully perjuaded, that what he hadpromifed he ivas able to per for jn, Rom, iv. 21. This do(flrine we have confirmed by David, '9L XXXV. 3. Say unto my foul, I am thy falvation. ^ By Peter in the 2 Pet. i. 10. Make your eleSiionfure. By Paul in the 1 Cor. ix. 26. I therefore fo run, not as uncertainly. From all which we may argue,' David would never pray for that which could not be ; nor would Peter charge us with a duty which Hood not in pof-fibility to be.performed ; nor wotild Paul ferve God at random, uncertp.in whether he fhould obtain any good, or prevent any mifchief; no, but as one that "%'as furc, that by fo doing he fliould attain

519

everlafting life, and without fo doing he could not avoid eternal death. We may then be fure, if conditions rightly concur; and feeing this is a point we would all be glad to know, that we are fure to be failed, I {hall beg others help, God's affidance, and your patience, till we have opened the windows, and given you a light of the lodging, where fecurely our fouls may rcfi at noon, Cant. i. 7.

Some lay the order thus, ' That to af-fure us of heaven, we niuft be aflured of Chrift; and, to affure us of Chrift, we mull be alfured of faith ; and, to affure us of faith, we muft be affured of repentance, and to aHure us of repentance, we mufl be affured of amendment of life.'

Others tell us of more evidences, and we fnaH reduce them to thefe heads; * The teftimony of our fpirits, and the teflimo-ny of God's Spirit:' it is not our fpirit a-Ipne, nor God's Spirit alone makes this certificate, but both concurring; and thus Paul tells us, Rom. viii. \6. The Spirit it-felf beareth luiinefs iviih our fpirit, that ive are the children of God.

I. Our firft: affurance then, is, the tefli-mony of our fpirit; and this witnefTecb two ways: by inward tokens, and outward fruits.

Inward tokens are certain fpecial graces of God imprinted in the fpirit of a man^ zs, godly for row, defire of pardon, love of righteoufnefs, faith in Chrift, for he that believeth on the Son of God, hath the wit-ne/s in himfelf, faith the apoftle, Jo. v. 10. Outward fruits y are, all good deeds, holy duties, new obedience, and hereby we are fure that we know hi?n, if we keep his. coynmandmtnts, i John ii. 3. To fay then we are fure of heaven, and to live a life fitter for devils, what a fond faying is ihis I No, if we have a true tefiimony wc mufl he of good lives; it is our holinefs, and juflice, and mercy, and truth that will be our beft affurance ; and fo the apolile af-f urcs us J If you do thefe things ye [hall

never

HEAVEN'S H^TTINESS.

never fall, 2 Pet. i. lo. See more of this

in Media, Self-trial, Se6t. 8. page 138.

2. Our fecond and beft afl'urance, is, the teftimony of God's Spirit, which fome-timcs may fuggeft and teftiiie to the fanc-tified confcience, thus, or, in the like manner, Thou/halt be javed, thoujhaltbe with me in paradife.

But here I muft fatisfie two doubts : i. * By what means the Spirit of God gives this particular alFurance ? 2. How a man

dinary humiliation, or in beginning of our fpiritual, or end of our natural life, as moft needful times: then doth God's Spirit fpeak comfortably to us, whifpering to our fouls the affurance of our happinefs, that we fliould be inheritors of his kingdom. The affurance o^adherence is that which I doubt not the faints have in their greateft extremity; for inftance, many a faithful foul that makes confcience of fin, lies and lan-g-illies upon the rock of fears and terrors.

may difcern betwixt the affurance of this he feels nothing but a dead heart, and a

Spirit, and the illufion of Satan who b the fpiiitual defertion, yet in the mean time

fpirit of lies.' his foul cleaves unto Chrift, as the fureft

To the firft, we fay, the means is either rock, he cries and longs after him, and for

by an immediate^revelation, or by a par all his forrows he will ftill reft upon him,

ticular application of the promifes in the Job-like, Though he (lay me, yet -will Itrufl

gofpel in form of an experimental fyllo in him. Job xiii. 15. Now this adherence

^ifm ; as, Whofoever believes on the Son unto Chrifl: may affure him of falvation,

^{hall be fhved, John iii. 36. But I believe for (if we fpeak punctually and properly)

on the Son; therefore I fliall be faved. The faith juHifyingisnottobeafTuredofpardon,

major is fcripture, the minor is confirmed but to trufl: wholly upon Chrift for par-

by our faith, which if I have, I may fay don ; and thus if he do, then may he with

I believe: true, Flefh and blood cannot fay freeAomo^ \Ymt, hy, I believe on the Son ;

//;ij, it is the operation of the holy Ghofl; whence arifeth this conclufion, which is

but if the work be wrought, and I feel this the teflimony of God's Spirit, therefore I

faith within my foul, what need I doubt Jl:all be faved.

but this affumption is true, / believe on the To our fecond doubt, How we may dif-

Son ? Yet I hear fome complain, they have cern betwixt the teflimony of God's Spi-

neither fight nor fenfe of faith ; and thus rit, and the illufion of Satan ? I anfwer.

it is often with God's dearefl; children : the Firfl, the teflimony of God's Spirit is e-

fun that in a clear fky difcovers and ma ver agreeable to the word, and thus to try

nifefts itfelf, may fometimes with clouds be overcafl and darkened; and faith, that in the calmnefs of a Ghriftian courfe iLines, and fli^ews itfelf clearly to the fanftitied heart, may fometimes in the damp of fpi-riiual defertion or darknefs of temptation, lie hid and obfcured : there is therefore in the faints, * the affurance of evidence, and the affurance of adherence :' the affurance of evidence, is that which is without fcru-ple, and brings an admirable joy with it, and this more efpecially appears, cither in our fervent prayers, or in our heavenly meditations, or, in time of martyrdom, or in lorae quickening cxercifes of extraor-

us, the fcripture tells us, that -whofoever is born of God, doth not commit fin, I Jo. iii. 9. which is not to be underflood fim-ply of the a(ft of finning, for ivho can fay, ?ny heart is clean ? but in this fenfe, he hath not committed Jin, that is, he makes not, a trade of fin, it doth not reign in him ; if then thou alloweff any luft in thine heart, or goefl on in the willing practice of any one known fin, and yet hafi a conceit that thou art fure of falvation, alns, thou art deceived ; Thou haj} made a lie thy refuge and hid tl^yfelf under falfl)ood. Secondly, God's Spirit breeds in the foul a reverend love, and infatiable longing after

HEAVEN'S RATT INE SS.

rer all good means appointed and fancftifi-ed for our fpirituai good : and therefore that heart which fweetly is affe(^ed and inflamed with the word and prayer, and meditation and conference, and vows and fmging of pfalms, and ufeof good books, we doubt not but it is breathed on by the Spirit of God ; which others thst ufe all thefe ordinances out of cuftom or formality, or fome other finifter end, alas, their conceit of being right, is built on the fands, and therefore down it falls at death's flood, and is overwhelmed in deftruftion.

Thirdly, God's Spirit is ever attended with the fpirit of prayer; and therefore faith the apoftle, Ji^e know not how to pray, hut the Spirit itfslfmaketh intercefflon for as with groanings which cannot be uttered, Rom. viii. 26. O the bleflcd operation of this Spirit! it even warms the fpirit of a man with quickening life, to pour out itfelf in the prefence of the Lord his God, fome-rimes in more hearty prayers, and fome-times in more faint and cold, yet always edged with infinite defires that they might be far more fervent than they are: but on the other fide, every deluded pharifee is a meer ftranger to the power of prayer, if he prays often (as I make it a queflion) yet never prays he from a broken heart, and this argues that all his confidence is no better than a weed which grows of its own accord, and therefore, like Jonah's gourd, when affliftion comes, it withers in a fudden. Fourthly, The teftimony of God's Spirit is often exercifed and accompanied with fears, and jealoufies, and doubts, and dif-trufts, and varieties of temptations, which many times will drive the foul thus diftrefl to cry mightily to God, to re-examine her grounds, to confirm her watch, to refort for counfel where it may be had ; whilfl: on the contrary, the pharifee's groundlefs conceit lies in his bofom without fears, or jealoufies, or doubts, or diftrufts, or any f uch ado ; why fo ? alas, Satan is too fub-nle to trouble him in that cafe; he knows

5^-1

his foundation is fallhood, his hope of hea-ven no better than a golden dream, and therefore in policy he holds his peace, that he may hold him the farter.

Fifthly, The teftimony of God's Spirit is ever moft refrefliing at thofe times, when we retire ourfelves to converfe with God, in a more folemn manner ; when we fe?l that we have conquered, or well curbed fome corruption of nature; when we are well exercifed in the ordinances of God, or in our fufferings by man for a good caufe and confcience fake; then^or at fuch time) fball we feel that fweetnefs of the Spirit cheriihing our hearts with alightfome comfort that cannot be uttered ; which on ihe contrary the deluded man is always alike peremptory in his confidence ; you fliall not take him at any time without a bold perfuafion, that he hopes to be faved as well as the beft, thus like a man who lying faft afleep on the edge of a rock, he dreams Bierrily of crowns and kingdoms, and will not off it, but on a fudden ftarting for joy, he tumbles into the bottom of the fea, and there lies drowned in the deep ; that afTu' ranee which is ever fecure is but a dream, whereas the teftimony of God's Spirit is fometimes mixed with doubts, and fome-times (to our unfpeakable comfort) with a fecret, ftill, heart-raviftiing voice thus fpeaks to our confciences, Thou Jloalt be'] with me in paradife.

You fee the teftimony of God's Spirit how it works in us, and how it is difcern-ed by us; it works in us by a particular application of the promifes in the gofpei, and is difcerned by us by the word, by our love, our prayers, our fears, our joys ac fometimes while we are doing our duties. But for this fee our beft evidences in Media. Self-trial, ch. 4. Se6t. 8. third edition. Ufe. O blefled man that feels in his foul this bleffed teftimony ! what is here comparable to it ? Riches are deceitful, ples-fure is a toy, the world is but a bubble, only our affurance of heaven is the only X X X real

j;22 HEAVEN'S H

real comfort that we have on earth ; who then would not ftudy to make this certain ? If we purchafe an inheritance on earth, we make it as fure and our tenure as ftrong as the brawn of the law, or the brain of lawyers can devife, we have conveyance, and bonds, and fines, no ftrength too much ; and (hail we not be more curious in the fettling our eternal inheritance in paradtfe ? A man can never be ioo fure of going to heaven, and therefore in God's fear let us examine the teflimony of our fpirits by the inward tokens, and by the outward fruits: let us examine the teflimony of God's Spirit by the means and the difference j and if we find both thefe tefti-monies to accord^fithin us; how blefTcd are we in this vale of tears ! it is an heaven upon earth, a paradife in a wildernefs; in a word, a comfort in all miftries, be they never fo embittered. See a thief hanging on the crofs, an engine of moft grievous torture ; but who can tell the joy that entered into him before he entered into heaven ? You may guefs it by his defire to be rtmembred of Chriji when he came into hii kingdom; he begs not for life, nor plea-fure, nor riches, nor honour, no. There is ttne thing necejfary; give him heaven and he cares for nothing ; to this purpofe doth he addrefs himfelf to our blelled Saviour,

and he afks, What ? If thou be Chrifty

fave thyfelf, Luke xxiii. 37, 39- ^^^^ the jewsin derifion; and If thou be Chrifi.fave thyfelfandusj faid the other thief to him; but this was only for the body's fafety : and here is a man quite of another mind, let the Jews rack him, tear him, break all his bones, and pull him into atoms, if our Saviour will but do fo much as remember him in his kingdom, he dellres nothing itiore: O bleiTed Chrift, fpeak comfortably to his foul that begs it thus vehemently at ihy hands: but why do I prevent ? the bowels of our Saviour yearn to hear him ; remember him ? Yes, he will remember hxTTiy and he ppall be with him; comforta-

ATTINESS

ble news ! how leaps his heart at thefe To bleff?d words ? his defire is granted, and heaver, is affured, and the. Spirit of God, yea, the God of fpirits thus teflifies it unto him, To day l/halt thou be'] ivith me in paradife.

Thus far of the certainty of falvation, thou fhalt be~\ but as the grant is fweet that IS certain, fo is it yet more acceptable if done with expedition : and here is both the cer-faintv^nd expedition, thou/halt be, AVhen ? to day] ivith me, in paradife. To day.]

OUR Saviour defers not that he pro-mifes, but as he quickly hears, and quickly grants: fo he quickly gives him paradife, and a kingdom. This fudden unex-pe6led joy makes all more grateful; to tcli us of crowns and kingdoms that we muft inherit, and then to put us oft' with delays, abates the fweetnefs of the promife: men that go to fuits for lands and livings, tho' lawyers feed them with hopes, yet one order after another, fpinning our time to a multitude of terms, makes them weary of the bufinefs : it is the happinefs of this fut-tor that he comes to an hearing, but the highefl degree of his happinefs was the expedition of his fuit; no fooner he motions. Lord, remember me when thou comefi into thy kingdom, but the Lord gives him what he afks upon his Hrfi motion, To day, ere the fun be down, the kingdom fhall be thine, thou jhalt be with me in paradife.

But you may obje6V, * Was there no limbus patrum, no purgatory to run thro' > but the very fame day he died, he muft then go to paradife ?' No ; uolefs limbus or purgatory be paradife itfelf, there is no fuch thing at all. Some there are,that rather than fay nothing, Ipeak thus; * Clirift giving up the ghoft, his foul defccnded into hell, and the very fame day was this ma-lefatStor partaker of Chrifi's beatifical vifi-on, with the other patiiarchs in Limbus.'^ But of how great difference is paradife and limbus, we Hiali hear another time : fure

HEAVEN'S H

It is, Chrift promlfed not a dungeon in-ftead of a kingdom, nor is paradife a place of pleafure, of any fuch imaginary melancholy nature r we conclude then. To day thou (halt be -with me in paradife, it is all one to fay, To day, thy day of death, Jhalt thou be with me in heaven, and there enjoy me in my kingdom.

But again,you may obje^, ' That Ghrifl rather that day defcended into hell, than afcended into heaven:' The Creed teacheth, * that after he was crucified, dead, and buried, he defcended into hell.'

To anfwer the objecflion, fomego about thus: By hell, fay they, is meant paradife, where the foul of Chrift was all the time that his body lay in the grave: if this be not a mifconftru£\ion, I am fure it is no literal expofition, and raethinksa very ftrange kind of figure it is, to exprefs Chrift's af-cent into paradife by his defcent into hell. Others, more probably, underftand Chrlft's abode in the grave for the fpace of three days: Auftin,after fome turns and wrenches, concludeth thus: * E/i autem fenjus tnulto expeditior, isc. * It is a far eafier fenfe, and freer from all ambiguity, if we take Ghrift to fpeak thefe words. This day Pjalt thou be with me in paradife, not of his manhood, but of his Godhead; for the man Chrill was that day in the grave according to the flelli, and in hell as touching the foul, but the fame Ghrift, as God, is always every where.' Thus he: but this will not fatisfy all, and therefore they argue thus againft it; f * Thefe words, (fay they) muft be underftood of his manhood, not of his Godhead : And why fo ? For they are an anfwer unto a demand, and untoit they muft be fuitable: Now the thief ((ieeing that Chrift was firft of all crucified, and therefore, in all likelihood fhould firft of all die) makes his requeft to this eife<Sl;

ATTIKI E SS. 523

Lord, thou flialt fliortly enter Tnto thy kingdom, remember me then: To which, Chrift's anfwer, as the very words import, is thus much; '* I fhall enter into paradife this Jay, and there flialt thou be with me:" But the Godhead, which is at all times in all places, cannot be faid properly to enter into a place, and therefore not into paradife. Again, when Chrift faith. Thou ftialt be with me in paradife; he doth intimate a refemblance between the firft and fecond Adam; the firft Adam finned againft God, and was prefently caft out of paradife ; the fecond Adam having made fatis-faflion for fin, muft prefently enter into paradife. Now there is no entrance but in regard of the foul, or manhood, and therefore to apply it to the Godhead, were to abolifli this analogy betwixt the firft and fecond Adam.'

Thefe reafons are weighty, but (hould ^e fay with Auftin, That Chrift in his foul went down into hell, one of our J Worthies can tell us, that ' Chrift's foul, united to his Godhead, might do all that, and yet be that day in paradife: God works not lazily like man: Satan could fhew Chrift all the kingdoms of the world in the twinkling of an eye, and God's expedition exceeds his.' To this agrees fj another; that * we have no warrant in God's word, fo to faften Chrift's foul unto hell for all the time of his death, but that it might be in paradifebefore it defcended into hell.' That he was in paradife muft be received, be-caufe himfelf doth affirm it: and that he defcended into the deep muft be received alfo, for the Apoftle doth avouch it; Ro. X. 7. but how he defcended, or what time he defcended, as alfo what manner of triumph he brought thence, cannot be limited by any mortal man. To conclude, I will not deny, but that according to the

*Aug. Kpirt J7. t fe't^'"* on ti'.c reed.

|{ B. BUfon Ot the power of hcUucftioyed, fol. 7.19

X X x'2

\ Clark.

creed,

JJH

HEAVEN'S HAT'TINESS.

creed, he defcended into hell, yet howfoe-ver we expound it, metaphorically, or literally, it hinders not this truth, but that immediately after death his foul went into paradlfe.

The obje^llons thus folved, now come we to the thief thus comforted by Chrift, To day/halt thou be luith me in paradife. "What ? To day ? without all doubts or delays ? Here is a blefled difpatch, if we either confider the niifery endured, or, the joy to be received.

I. In regard of his miTerics, he was a thief condemned and crucified : We read of four kinds of death in ufe among the Jews ; ftrangling^ftoning, fire and fword ; the crofs was a death, whether for the pain, the (hame, the curfe, far above all other: We may fee it in that gradation of the a-poftlc, He became obedient to death, even to the death of the cro/s, Phil. ii. 8. What engine of torture was that? it fpins out pain, it flows his death, yet a little and a little, till it be more than any man can think: See his hands bored, his feet nailed, his legs broken, every part full of pain from top to toe; and thus hangs this thief, the poife of his body every moment in-creafing his pain, and his own, weight becoming his own affli(ftion; in this cafe were not a quick riddance his beft remedy? were not the news of death better than a ling-ring life ? Lo then, to his eternal comfort, Chrill our S;iviour (in the Jame condemnation) grants him his dcfirc. What would he have ? a difpatch of pain ? he (hall have it this day] as Samuel's appearance faid to Saul, To morrow, (yea, To day) thoujhalt be with me, i Sam. xxviii. 19.

But fecondly, here is a greater comfort, his miferies have an end, and his joys are at hand; while he is even gafping in death's pangs, he is carried on a fudden from earth to heaven, from his crofs to paradife, from a world of wo to a kingdom of happinefs and eternal biifs. O how blelfed is the change, when in the very moment of pii-

fery joy enters ! fuppofe you a poor maa in the night-time out of his way, wandering alone upon the mountains, far from company, deftitute of money, beaten with rain, terrified with thunder, fliff with cold^ wearied with labour, famiflied with hunger, and near brought to defpair with the multitude of miferies; if this man upon a fudden, in the twinkling of an eye, Ihould be placed in a goodly, large, and rich place furni(hed with all kind of clear lights, warm fire, fweet fmells, dainty meats, fofi beds, pleafant mufick, fine apparel, honourable company, and all thefe prepared for hira to ferve him, honour him, and to anoint and crown him a king for ever; what would this poor man do? what could he fay ? furely nothing, but rather in filence weep for joy: fuch, nay, far happier was the cafe of this poor malefa(rtor; he was like the man wandering on the mountains, full of as much pain as the crofs could make him; but on a fudden he and our Saviour crucified with him, both meet in his kingdom ; and now, Lord, what a joy enters into him, when he entered into heaven ! on Calvary he had nothing about him, but the Jews aT his feet, and the nails in his hands, and the crofs at his back; inftead whereof, no fooner comes he to paradife, but the angels, archangels, che-rubims, feraphims, all hug him and embrace him ; imagine with yourfdves, how was he aftonhhed, and, as it were, belides himfelf at this fudden mutation, and ex-ceffive honour done unto him ! imagine with yourfelves, what joy was that, when he met our Saviour in his glory, whom that very day be had feen buffeted, fcourg-ed, crowned, crucified; 'blefled day that: ever could bring forth fuch a change !' Beloved, I know not how to exprefs.it, but let your fouls in fome meditation flee up^ from Calvary to heaven ; in the morning you might have feen Chrift and this thief hanging on two crolles, their bodies ftretched, their veins opened, their hands

and

HEAVEN'S H

and feet bleeding in abundance; the one defiring to be remembred of the other, and the other complaining that he was forgotten of his Father, Matth. xxvii. 46. In this doleful cafe both leaving the world, ere night they meet again, and now what hugs, what kiffes are betwixt them? when Jofeph met with Jacob, befell on his neck, faith Mofes, and wept on his neck a good ivhile, Gen. xlvi. 26. but never was any meeting on earth like this in heaven : here we have a Jofeph lift out of the dungeon to the throne, where no fooner ict^ but our Saviour performs his promife of meeting him in paradife, at which raeecing the angels fing, the faints rejoice, all harps warble, allhandsclapfor joy, and the poor foul of this penitent thief, raviQied with delight, what does it, or what can it do, but even weep for joy (if any weeping were in heaven) to fee on a fudden fo great a change as this ?

Ufe. And if this be his cafe, who will ' not fay with Balaam, Let me die the death of the righteousf and let my lajl end be like his ? Numb, xxiii. 10. O let us (I befeech you) prefent unto our fouls the blelfed condition to come, and this will be effectual to liir us up to every good duty, and to comfort us in all conditions what-foever: * What will a man care for croiT-es, and iofles, and difgraces in the world, that thinks of an heavenly kingdom ? What will a man care for ill ufage in his pilgrimage, when he knows he is a king at home ? We are all (in this time of our abfence from God) but even flrangers upon earth, here then muft we fuffer indignities, yet here is the comfort, we have a better eAate

^T T INESS. s-s

to come,and all this in the mean time is nothing but a fitting us to that heavenly kingdom : as David's time between his anointing and inverting was a very preparing of him, that he might know himfelf, and that he might learn fitnefs for to govern aright; fo we are anointed kings; afToon as we believe, we have the fame blefled anointing that is poured on our head, and runs down about us ; but we muft be humbled and fit-tedjbefore we are inverted : a little time, and but a little,we have here to fpend; and let this be our comfort, howfoever we fare here, it is not long ere we inherit. The affU^ions of this life are not "worthy of the glory that fhall be fhevjed us, Ro. viii. i8. and therefore Ignatius, in a burning zeal, durft fay it;' Fire, gallows, hearts, breaking of my bones, quartering of my members, crurtiing of my body, all the torments of the devils, let them come upon me, fo I may enjoy this treafure of heaven ;' and well might he fay it that knew what a change would be one day ; for never was cold ftiadow fo pleafant in hot fummer, never was eafie bed fo delightful after labour, as rtiall be this reft of heaven to an afBi^led foul, coming thither out of this valley of tears. O then, what fervice rtiouldwe do ? what pain ftiould we fuffer to attain this reft ? were it to run thro' fire and water, were it (as St. Auguftine faid) * to fuffer every day torments, yea, the very torments of hell, yef ftiould we be content to abide it;* and how much more when we may buy it without money, or money-worth; we need not to part with any thing for it, but fin : this thief (now a bleiled faint in glory) t for a day's fufFering, an half-day's re-

• when we eonfKler that we liave but a little whik to be here, that we are upon journey travelling towards our heavenly country, where we ftiall meet with all the delights we can defire, it ought not to trouble us much to endure ftorros and foul ways, and to want many of thofe accommodations «c might expert at home. This is the common fate of travellers, and we muft take things as we find them, and not 1 ok to have every thing juft to our mind. Thefe difficulties and inconv.i.ii;iices will (hortly be over, and after a few days will be quite forgotten, and be to us as if they had never been And when we are faftly iand.d in our own country, with what pleadirc lliall *e look back upon thofe roufil. and boiftcrons fea? which we have efcaped ? \ I fpcak of fufierings and repenting »s means, not as the canlcs

jeut-

HEAVEN'S HATT INESS,

penting, "^vas thus welcomed to heaven ; i-mitate we him in his repentance, not in bis delay ; he indeed had mercy at the laft caft, but this privilege of one infers not a common law for all: one finds mercy at • the laft, that none fhould defpair ; and but one, thit none fliould prefume. Be then your/ins as red as fear let, you need not defpair, if you will but repent; and left your repentance be too late, let this be the day of your converfion, now abhor (ins paft, fue out a pardon, call upon Chrift with this thief on the crofs, Lord remember me, remember me, now thou art in thy kingdom ; thus would we do, how bleftedly fhould we die, ounconfciences comforting ■us in death's-pangs, and Chrift Jefus faying to us at our laft day here, our day of "Jeath, our day of difTolution, To day Jloalt thou be with me in paradije.

Ufe 2. Let us admire at this free gift of Chrift; it is true, I may prefs upon you doing, fufferiBg, faith, repentance, yet un-derftand aright, gofpel-conditions make not the gift lefs free; iflife be offered to a con-(Jemned man, upon condition that he Ihduld beg, and wait, before he have his pardon, and take him for his Lord whohath thus redeemed him; all this is no fatisfying of thejuftice of the law, efpecially when the condition is alfo given, as it is by Chrift to ' all his chofen ; Chriftians! admire at this, furely we ftiall admire at this when we come to enjoyment; methinks I hear this blefTed thief thus fpeak in heaven ; ' O Jefus what didft thou fee in me, that thou ftiouldeft judge me meet for fuch a ftate as this ? that I who was a robber, a thief, fhould he clad in the brightnefs of this glory ? that I who was but lately groaning, weeping, dying, fhould now be as full of joy as heart can hold ? Alas! what was my prayer, my tears, my repentance, to fuch a reward as this ?' O when a felf-denying, felf-accufing, humble foul, who thought him-felf unworthy the ground he trod on, , ;<nd the air he breathed in, unworthy to

cat, drink, or live, fliall be taken up into this glory ; he who durft fcarce come a-mongft, or fpeak to the imperfeft faints on earth, becaufe he was unworthy; for this foul to find itfelf rapt up into heaven^ andclofed in the arms of Chrift, even in a moment, do but think with yourfelves, what the tranfporting, aftonifhing admiration of fuch a foul will be ? Now if fuch admirings be in heaven, admire now, begin we now to admire at this free grace, free gift of Chrift, who will one day freely fay to us. To day/hall you be with me in paradife.

We have difpatched with expedition this difpatch, this expedition, to day'] the next day you fhall hear the happinefs of this grant, which is the fociety of our Saviour, thou Poalt be : with whom ? ^uith mel in paradi/e.

With me."]

AND is he of the fociety of Jefus ? yes, (though no Jefuite neither, for they were not then hatcht) but what noble order is this, where the faints fing, angels mini-fter, archangels rule, principalities triumph, powers rejoice, dominations govern, virtues fliine, thrones glitter, cherubims give light, feraphims burn in love, and all that heavenly company afcribe and ever give all laud and praifes unto God their Maker ? Here is a fociety indeed, (I mean not of Babylon, but Jerufalem) whither Jefus our Saviour admits all his fervants, and whereto this thief on the crofs was invited, and welcomed, Thou/halt be with me in para-dife.

For if with me] then with all that it with mej and thus comes in that blefTed company of heaven; we will only take a view of them, and in fome fcantling or o-ther you may guefs at heaven's happinefs.

With 7ne] and therefore with my faints; bleft'ed man! that, from a crew of thieves (by one hour's repentance) became a companion of faints : and now he is a faint a-mongft them. What joy is that he enjoys

with

O my foul, couldeft thou fo not here a goodly troop,a fweet company,

with them ? gain heaven by remorfe for fin, and fincere repentance, [iho* indeed it were raadnefs to expert it if thou doft not this moment

forfake thy fins] then mighteft thou fee

"What ? all thofe millions of faints that e-ver lived on earth, and are In heaven : there are thofe holy patriarchs, Adam, Noah, A-braham, gnd the reft, not now in their pilgrimage tofled to and fro on earth, but a-biding for ever on mount Zion the city of the living God: Heb. xii. 22. There are thofe goodly prophets, Ifaiah, Jeremiah, Ezekiel,*and the reft, not now fubjert to the torments of their cruel adverfaries, but wearing palms, and crowns, and all other glorious enfigns of their victorious triumphs; there live thofe glorious apoftles, Peter, Andrew, James, John, and the reft, not now in danger of perfecution or death, but arrayed in long roheSfiuaJhed and made -white in the blood of the Lamb, Rev. viL 14. There live thofe women-faints, Mary, Martha, and that virgin-mother, not now weeping at our Saviour's death, but finging unto him thofe heavenly fongs of praife and glory, world without end i there are thofe tender infants {an hundred forty four thoufandy Rev. xiv i, 3, 4.) not now under Herod's knife bleeding unto death, but harping on their harps and follcwing the Lamb -whiiherfoever he goeth'- There fives that noble array of martyrs, ijhey that txsere Jlain upon the earth, Rev xviii. 24.) not now under the mercilefs hands of cruel tyrants, but finging and faying their Halklujahs^ falvationy glory and honour ^ and power be unto the Lord our God, Rev. xix. I. There dwell a!I the faints and fervants of God {bcthfmall and greaty Revel, xix. 5.) not now fighing in this vale of tears, but finging fweet fongs that eccho through the heavens;. Js the voice of many 'joaters, as the voice of mighty thunderings. Revel, xix. 6. fo is their voice, faying. Hallelujah, for the Lord Cod Omnipotent reigneth. And is

a blefled fociety and fellowftiip of faints ? O my foul, how happy wert thou to be with them ! yea, how happy will that day be to thee, when thou fhalt meet all the Patriarchs, prophets, apoftles, difciples, innocents, martyrs, the faints, and fervants of the king of heaven ? why thus happy and ble/Ted is this penitent thief: no foon-er entered he into the gates of heaven, but there meets him -with mufick and dancing, (Luke XV. 23.) ^11 tbe quire of heaven, and Lord, what a joy entered into his foul when his foul entered into hismafter's joy? Tell me (could I fpeak with thee that dwel-left in the heavens) what a day was that, when ftepping from the crofs, and conduced to paradife, thou waft there received with all honourable companies and troops above ? there did the patriarchs meet thee, and the prophets hug thee, and the martyrs ftruck up their harps to bid 6hee welcome to the tabernacle of heaven. Such honour have all his faints that attain the fellowftiip of the faints in glory.

But more than fo, thou fhalt be with me, and therefore with my angels : lo, here a blefied company indeed, thefe are the heavenly chojriXlers eternally finging Jehovah's praife : the feraphims cry cloud. Holy, ho^ ly, holy, is the Lord of hofls, Ifa. vi. 3. an army anfwers to the anthem, Glory to God on high : the whole quire of heaven add the burthen, Thou art -worthy, 0 Lord, to-receive honour y and g'ory, and power i for thou haft created all things, and for thy fake they are and were created. Rev. iv. 11. O heavenly harmony confifting of tent thoufand times ten thoufand various forts of mufick ! / heard (faith John the divine) the voice of many angtls round about the throne .and the number oj them was ten thow [and times ten thoufand, thoufand of thou^ fands. Re. v. i t. Th5.1eare the fiiining and finging ftars of which God told his feivant Job, xxxviii. 7. the morning flarsfing together f andthefom of God Jhout for joy,The^G

aze

are the winged chorifters of heaven, whom Johh the divine heard Tinging their fongs of hallelujah and hofanna; / ht^ard {{a\th he) the voice of a great multitude, as the voice of many waters, the voice of many angels finging, and faying, Hallelujah, and again hallelujah: thefe are the nimble angels of heaven, whom Jacob faw flying up and down the ladder, Gen. xxviii. 12. Thefe are the proteftors of the godly, whofe aid God promifed the Ifraelites; Behold, 1 fend an angel before thee to keep thee in the -way and to bring thee I0 the place vjhich I have prepared, Exod. xxiii. 20. Thefe are the guardians of God's children, of whom our Saviour . told his difciples, that in heaven their angels always behold the face of his Father^ Matth. xviii. 10. Thefe are the armies of God, who meeting Jacob in his journey, he faid. This is God's hofl. Gen. xxxii. 2. Thefe are the fpirits and minifters of God, whom David defcribing by the purity of their fubftance, and readinefs of their o-'bedience, he calls the angels fpirits, and his mini/iers a flame of fire, Pfal. civ. 4. They are (hining and finging ftars, winged choriflers, nimble ports of heaven, protestors of the godly, guardians of God's children, the armies of the Almighty, the fpirits and minifters of the great Jehovah. What blelfed company is this we (hall enjoy in heaven ? there is nothing in thcra but is amiable, nothing in them but is admirable : O that this clay of ours ftiould come to dwell with thofe incorporeal fpirits! and yet fee here a man, a thief, the worft of men ; by his confefTion and contrition, and faith in Chrifi;, is now become a companion with angels.

Kor is that all. Thou fhalt be with me, not only with my faints and angels, but with me (with my foul) in paradife. His foul indeed was there, tho' his body at that time was in the grave ; and if the foul be It that makes us men, what a pafling great joy is that, when men Handing among the

HATT 1 NESS.

angels, fhall fee their Lord, the Lord of heaven, not to be an angel, but a man ? Here is the folace of faints, when they (hall fee and fay, * Who is yonder that rules on the throne of heaven ? who is yonder that fits on the right hand of God the Father ?' And they (hall anfwer themfelves again. It is he that for us became man ; it is he that for the falvation of our fouls hath took upon him a body and foul; and think now with thyfelf, whofoever thou art that readefl (if thou wilt but fpend thy few evil days in his fear, and fo die in his favour) what a comfort it will be unto thee to fee the Lamb fitting on his feat of date.' If the wife men of the eaft came fo far, and fo rejoiced to fee him in the manger, what will it be to thee to fee him fitting and glittering in his glory ? If John Baptiftdid leap at his prefence in his mother's belly, what fhall his prefence do in his royal and eternal kingdom ? ' It pafiTeth all other glories (faith Auftin) to be admitted into the ineftimable fight of Chrifi his face, and to receive the beams of glory from the brightnefs of his majeffy:' Nay, (hould we fuffer torments every day, nay, further, fiiould we endure the iharp-efl pains imaginable for the longeft time that can be conceived, thereby to gain the fight of Chrilt, and of his faints, it were nothing in comparifon. No wonder then, if Paul dejire to be dijfohed and to be with Chrifi, Phil. i. 23. Alas, who would not be fo? * O mort fweet Saviour (faith one devoutly) when ihall this joyful day come? when fhall I appear before thy face ? when fhall I be filled with thy excellent beauty ? when fliall I fee that countenance of thine, which the very angels themfelves are fo dcfirous to behold ?' An happy time fure it will be to each faithful foul; and thus happy was this man, he parted forrowfully with our Saviour on the crofs, but he met him joyfully in his kingdom ; thofe fweet fouls that both left the world atone time, no fconcr had heaven-gates opened unio

them.

HEAVEN'S H

th^m, but with mutual kifTes they embraced each other in an unfpeakable manner. Nor was this all; fhou /Jja/t be -with me^ not only with my foul, but with my Godhead: this indeed was the height of blifs, the very foul of heaven's joy itfelf; feta-fide this, and crown a man with the empire of all the earth, the fplendor of heaven, the royal endowments of a glorified foul, the fweeteft company of faints and angels, yet ftill would his foul be full of emptinefs, and utterly to feek for the furefl: fanfluary whereon to reft:: only once admit him to the face of God, and then pre-fently, and never before his infinite defire expires in the bofom of his Maker : I deny not, but the other joys in heaven are tranfcendent and ravifhing, but they are all no better than acceflbries to this principal, drops to this ocean, glimpfes to this fun. If you alk, How can our fouls en « joy this Godhead ? I anfwer, Two ways ; firft, by the underftanding, fecondly, by« the will. The underftanding is filled by a clear, glorious fight of God, called, Beatifical vifion ; Wejhall fee him face to face y faith Paul, i Cor. xiii. 12. Wefhallfee him as he is, faith John, i John iii. 2. For, as the fun by his beams and bright-nefs enlightens the eye and the air, that we may fee not only all other things, but al-fo his own glorious face; fo God, blefted for ever (in whofe prefence ten thoufand of our funs would vanifli away as a dark-fome mote) doth by the light of his ma-jefty, fo irradiate the minds of all the blef-fed, that they behold in him, not only the beauty of all his creatures, but of himfelf; and thus ftiaJl we fee and know that glorious myftery of the trinity, the goodn^fs of the Father, the wifdom of the Son, the love and comfortable fellowdiip of the holy Spirit; nothing that can be known, but in him we fliall know it, in moft ample manner.

But feeing vifion is taken from fenfe, it may be demanded, what our bodily eyes

Yy

ATT INE SS, 529

fhall fee in heaven ? I anfwer, i. The glorious manifeftations of the prefence of God in fome fuch fort as was on ti.e mount, where we find mentioned a bright cloud, and his clothes were ivhite as the light, and his face didjhine, Matth. xvii. 2, ^. Or, as when God appeared in Solomon's temple, where the glory of the Lord filled the houfe, that theprie[is could not enter, i Kin. viii. 11. Now this was a vifible glory, and furely fome fuch, but a far more excellent manifeftation is in heaven obvious to the very eyes of faints. 2: The glorified bodies ofthebleflfed faints full of beauty and brightnefs; it is faid at the day of judgment at the right hand of Ghrift, ihall fland a company of glorious creatures, but on the left hand fliall be an ugly company, and many of them deformed ; for if we credit Durandus, their fins not being taken » away, the fruit of fin will ftill remain upon them, as lamenefs, blindnefs, maimed-^ nefs, be. but in heaven all comlinefs, and excellency will appear in the faints, for they fliall be as jewels made up; now a jewel muft be cut and poliflted, it mufl have a luftre fet upon it, and be fet in gold before it be made up, and thus muft the faints be, and fo they fliall appear one tc another. 3. The glorified body of our blefi^d Saviour; we fliall fee him that is dearer than all our friends, that died for our fins, not iu his humility, but in the brightnefs of his glory.

2. The will is for ever fatisfied with a perfeft, inward and eternal communion with God himfelf; Ghrift that is God and man, by his manhood alTumed, uniteth us unto God, and by his Godhead afi~uming, uniteth God unto us ; fo that by this fe-cret and facred communion, we are made partakers (and as it were pofleft"ors) of God himfelf: O bottomlefs depth, and dearefl confluence of joys and pleafures everlaft-ing ! here is the perfeiSlion of all good things, the crown of glory, the very life of life everlafting ! and well may it be fo, for y what

HEAVE -N's HATTINESS.

will not be were happy, how happy then are the faints

what can the foul defire God tinto her ? It is he that is eminently in bimfelf beauty to our eyes, mufick to our ears, honey to our mouths, perfume to our noflrils, light to our underflanding, delight to our will, continuation of eternity to our memory; in him fhall we enjoy all the varieties of times, all the beauty of creatures, all the pleafures of paradife. -BlefTed thief, what a glory was this to be admitted to the fociety of Chrlft in his Deity ! Thou (halt be ivith me ? how then ihould he be but happy ? * Where could he be ill with him ? where could he be well without him ?' faid Auftin. In thy pre fence there is fiilnefs of joy, and at thy .right hand are pleafures for evermore, Pf. xvi. u. Joy, and fulnefs of joy; pleafures, and everlafting pleafures: Bleffed are all they that live in thy houfe, 0 Lord, -for they fhall praife thee eternally, world •without end, Pfalm Ixxxiv.

But a little to enlarge on this. To be with the Godhead, implies thefe feven things; i. The prefence of God. 2. The bleiTed vifiwn of God. 3. The happy u-niqn with God. 4. The glorious communion with God. 5. The fruition of God. 6. The reft that the faints fhall have in God. 7. The enjoyment of themfelves in God.

I. To be with God, implies the prefence of God; heaven itfelf were not heaven without the prefence of God : it is the prefence of God that makes heaven what-foever it is; David zvould not be afraid though he walked in the valley of the fba-dow of death, fo that God were with him, Pfalm xxiii. 4» * Luther would rather be in hell with (jod's prefence, than in heaven God being abfent.' Luther on Genef. And if the prefence of God takes away dread of the Hiadow of the valley of death, and makes hell to be more defired than heaven, what will the prefence of God make heaven to be ? If the three children in the fiery furnace with God's prefence

with God's prefence in heaven ? God made rich promifes to Mofes, yet he could not be fatisfied without the prefence of God ; // thy prejence he not with us, bring us not hence, Exod. xxxiii. 15. And the apoftie when he would fet out the miferies of thofe that are damned, he faith, Theyfjall be punifljed with everlafiing deftruciion from the prefence of the Lord, 2 Theff. i. 9. Now the prefence of God muft needs be the happinefs of the faints.

1. Becaufe this muft needs draw out all their graces in all the fweet favour of them, While the king jhteth at his table, my fpike-nardfendeth forth the frnell thereof, Cant. i. 12.

2. The prefence of God quickens all the comforts of the faint?, and keeps them always in vigour and a£livit)'; as the fun quickens things that lay dead, fo God's prefence hath a quickening power, it keeps the comforts of God's people green and lively : when they ftiall he prefented fault-lefs before the prejence of his glory, it fhall caufe exceeding joy, Jude 24.

3. The prefence of God fills the fouls and bodies of the faints with glory, for it fills the heavens with glory, how much more muft it fill an immortal foul wiih glory, becaufe that is more capable of glory than heaven : if the fun can put a glory upon thefe dark creatures here below, much more can the prefence of God put glory upon the glorified bodies and fouls of the faints.

2. To be with God, implies the beatifical vifion of God: the faints lliall be where he is, and they fhall fee his face, llev. xxii. 4. Behold, now are we the fjns of God, and it doth not yet appear what we fhall be ; but we know that when we fhall appear, ws fjyall be like him, for \ue fhall fee him as he is, I John iii. 2. The glory of this may appear in thefe particulars.

I. To fee God as the firft Being of all, or, the principle of all good; this is a

mofl

H EAV E N's HATTINESS.

mofl: bleffed thing: to fee Adam the firft father, or. Eve the firfl mother of mankind, or for a child to fee his father and mother, out of whofe loins and bowels he came, whom he hath not feen in many years, this is a joy and comfort; but to fee the Creator, the firft principle of all things, that muft be a great, an infinite contentment, and to fee bim that hath done all the good in the world, hath much fatisfa(5lion in it. Sheiu us the Fat her j and it fiifficeth, John xiv. 8.

2. To fee God in his unity; whereas now we underfland God only according to his feveral attributes, as the manifefta-tion of tlie infinite fimple; his being in one way. we, call power, in another way we call mercy and bounty, in another way jurtice, and fo we apprehend God according unto the feveral attributes that God hath manifefted himfelf in : whereas there are not many things in God, but all thefe feveral attributes that we apprehend diver-' fly, are but one excellency in God ; as one beam of the fun fliining thro' a re^ glafs caufes a red refle£lion, and the fame fun fliining through a blue glafs caufes a blue relieftion ; and fo the fame excellency of God fliining one way, we call by one name, and the fame excellency of God \vorking another way we call by another name, and yet it is all one in God ; and though we cannot apprehend it now, yet we ftiall fee God in his unity afterward.

3. To fee God in the trinity; though there be but one God, yet there are divers perfons ; to fee how the Father begot God the Son, and how the Spirit did proceed from the Father and the Son, and the difference between the procefTion of the Spirit, and the generation of the Son ; the fjght of God in the myftery of the trinity is a moft glorious thing.

4. To (ee God in his glory; there is a promife that they Omil fee the king in his beauty, or, in hii glory. Ifa. xxxiii. 17. There is a great deal of difference between

y

feeing the king at an ordinary time, and feeing him when he is in his robes, with his crown upon his head, and his fcepter in his hand, and fet upon his throne, with all his nobles about him in all his glory. So God dothmanifeft himfelf a little now, but this is not all that he doth intend, he will ma-nifefl himfelf in his glory; and oh, what a happinefs is that!

5. To fee God in bis eminency; the faints ftiall fee how all excellencies that are in the creatures, are eminently contained in theabfoluteperfedion of the divine nature: all the good that is in the efre<5l, is in the caufes; and the good of thofe caufes in their caufes,and fo at length they come to the firft principle : fo all the good that we can fee in all objects that give content, we may fee all eminently in God, and fee God in all.

6. To fee God as he is: Now there Is a great deal in that to/ee God as he is, i

""John iii. 2. and for explication of that, there are thefe three branches.

1. Not to ice him only negatively, for that is not to fee him as he is : The moll that we fee of God now, is, by way of negation, rather than any pofitive fight: When we fay of God, He is incompre-henfible, that is, he is fuch a God as cannot be comprehended, that is but a negation : when we fay of God, He is infinite, that is, he is fuch a God as hath no bounds of his being ; this is flill a negation, to fay what God is not: but now in heaven, we fhall not feeGod onlyby way of negation, but we fhall fee that pofitive excellency of God, We fhall fee him as he is.

2. Not to fee him only in his ef^ecfls in the creature : The greateft part that we fee of God now, is in his efre<^ls, and not as he is in himfelf; we do not fee the hce of God, \_that is, we do not fee the lenfible brightnefs of God's glorious prefence,] but [as it was {ziA figuratively to Moles, Ex. xxxiii. 23] \ve fee only his back ports; yhat is, we only fee iome faint glirnpfes

of his glory;] we look upon the fun, and there we fee fomewhat of the power of Cod, but it is but theefteft of God's power, and not God's power itfelf: but then iVe Jhall Jee him as he is,

3. Not to fee him undiftinguiflied from the creatures. Here now we fee almoft nothing of God diftinguiflied from created things; Say what you will of God, that he is a fpirit, that he is wife, or holy, or jufiy or merciful, there is fomewhat of all thefe in the creature, [for we know that Man alfo, with refpefl to his foul, is a^/-rit, and is, in fomemeafure, merciful, and juj}, holy and wife,'] only God he is infinitely above all, and^hisby way of negation : but we do not fee him in that pofi-tive excellency which does difference him from all created things; only in heaven we fliall thus fee \\\m,wefJ)allfee him as he is.

7. To fee God by a transforming fight. The light that fhall come from God upon the mind, it fhall perfect the mind, and transform the mind into the fame likenefs with God. It fhall not be a meer notional fight, as men may fpeak much of God, and have a notional vifion of God ; but there is a great deal of difference between the notional \ ifion of God, and Deifical vifion of God: It is not only beatifical, [that is, '^jjhich makes petfe^ly happy,] but Deifical, [that is, transforms a man into the iikenefs of Cod.] A deformed man may fee a beautiful object, and that fight fhall not make him like that beautiful objed; but the fight of God fiiall make the foul glorious as God is glorious; We fhall be like him, 1 John ill. 2.

8. To fee God fo as never to lofehim : iliis adds much to the happinefs of the faintE. To have but one glimpfe of the face of God, though it were goneprefent-ly, it were a great happinefs beyond all that the world affords; but God fhall not only pafs by, but flapd ffill, fo as the foul fliall never lofe the fight of God, but it ihall have it to all eternity, and the eyes of

ATT INESS.

the foul fhall be eternally opened to (cQ God. If a man looks upon a delightful ob-je^l, he is loath to have the eye drawn from it: you fhall never have your eye drawn from God.

9. To fee God in ourfelves. It is an happinefs to fee God in the creature, but much more to fee God in ourfelves. The chiefeft of the glory of God, next to that which appears in Jefus Chrift as God-man, fliall appear in the faints; and the chief excellency of God that the faints fliall fee, fliall be within themfelves; they fliall .Qie more of the glory of God within themfelves than in all the heavens befides.

3. To be with God, implies the happy union with God. Sight is higher than pre-fence, and union is higher than fight. And thus Chrift prays to his Father, That they may be one in us, as thou art in 7ne, and I in thee, John xvii. 21. Now that there fhall be fuch a wonderful glorious union between God and the foul in heaven,.appears upon thefe grounds.

1. There is not fuch diftance between God and the foul, but that it is capable of union with God : one would think, how is it poffible that God ffiould be fo united to the foul, being there is fuch an infinite difiance betwixt God and the foul? But there is no fuch difiance, as that there fhould not be a glorious union betwixt them. There is a great deal of likenefs betwixt God and the loul. i. In the fpi-rituality ; God is a Spirit, and the foul is a fpirit. 2. In the immortality ; God is immortal, and the loul is immortal. 3. In the high excellency of God, the under-flanding and will; the foul is endued with underflanding and will.

2. God fhall fee nothing but himfelf in the fouls of his faints. Now things that are of a like nature, do unite : bring an hot fire-brand to the fire, and it doth unite prefently, becaufe the fire doth find fome-thing of itfelf there ; if there were fome moiiture in the btand. it would not io ful-

HEAVEN'S HATT INESS.

ly unite. So here we cannot have full u-nion with God, becaufe though God fee fomewhat of his own in us, yet there is a great deal in us that is not God's. But when we fliall be wholly free from fin, and God ftiall fee nothing but his own in us, that mufl needs be a ground of a mod glorious union.

3. There fliall be an infinite inflamed love betwixt God and his faints: indeed here is an union of love; but in heaven there will be a further degree of love; and love being inflamed, there mufl needs be a glorious union.

4. The bond of connexion of God and the foul together, requires it; namtly, the mediation of Chrift. O this union with God is enough to caufe the fouls of God's people fo to be faiisfied, as to fay, ' Though all things be taken from me, it is enough, I have fomewhat of God's pre-fence here, but I fiiall have the glorious prefence, and vifion of God, and union with God hereafter; and though mine eyes fhould never fee good day after, or never fee comfortable objefl in this world, this is enough, I fnall fee God, and have full union with God: though God fliould rend this creature, or that creature, the dearefl hufband, or the deareft wife, or the dearefl comfort in the world from me ; yet it is enough that God and my foul are fomewhat united, and that God and my foul fhall have a glorious union hereafter .'

4. To be "with Cod, implies the glorious communion with God. Union is the ground of communion : in this life there is a communion that the fcriprure fperks of; Our felioivfJnpis luith the Fat her, and his Son Jefus ChriJ}^ I John i. 3. And, The communion of the holy Ghojt be with you, faith the apoftle, 2 Cor. xiii. 14. But certainly it ihall be another manner of communion that the faints fliall have with God in the world to come. >*ow this communion, it Hands either in regard of the work of God upon and towards hisfaiius,

533

or the work of the faints upon and towards God : for communion is on both fides; and that in thefe four things:

1. Communion confifls in the delight they have in one another: there is full, aflual, mutual, everlafling delight between God and the faints in heaven.

2. In communion there is a mutual wifh-ing and willing of good to one another. Now God fhall wifh all good to the faints, and they wifh all good to God : but what good can they wifli or will to God i It is true there can be no addition to the effen-tial goodnefs of God, but they can will that this his goodnefs may be honoured and praifed.

3. In communion there is the commu-nicatirn of what one hath unto another. And thus God communicates himfelf to his faints immediately, fully, freely, ever-laflingly. And fo the faints communicate to God in the fame way that Godcommu-mcates to them : they are always worfliip-ping God immediately, not through ordinances ; they are always communicating themfelves, and all that they are or have, to God fully and freely.

4. In communion with God there is a familiar converfe between God and the faints. And herein are thefe particulars :

1. God manifefts himfelf in a fuitable way to the conditions of his people, fo con-defcending to their condition, that though his majefly be infinite, yet it (hall no way be a terror unto them. The fcripture fpeaks of the familiar converfe that God hath with his people here, that they are called friends: Abraham was called the friend of God, and the difciples were called friends; but hereafter the triendfhip fliall be much more full and Iweet.

2. God opens himfelf to his faints. Much is faid of God's openmg of himltlf to his people here, Plalm xxv. 14. Prov. iii. 32. 1 Cor. ii. 16. Cant. i. 4. They are brought into his chamber^ that is, he dikovers his ftcicts to them. The myfleries of the

king.

kingdom are revealed to the faints here, much more in heaven : God will there reveal all his fecrets; they fliall not only fee his face, but they fhall fee God's heart.

5. To be with God, implies the fruition of God. Now this fruition of God con-fifts in thefe things.

(i.) There is in fruition a reflex afl of the foul, whereby it comes to know what it hath. It hath a God, and it knows it by a reflex a(fl; and upon this it is, that there is no creature can be faid to enjoy a thing properly, but the rational creature. And this will add much to the happinefs of God's people, in that as th&y fliall be filled with happinefs anj glory, filled with God, fo they (liall know all their happinefs.

(2.) There is in fruition the having ufe of all. If a man be never fo rich, and have never fo great pofleffions, if he have not the a(ftual ufe of what he hath, he cannot be faid to enjoy them. A man may have right to a thing, and yet for the prefent rot enjoy the ufe of it : but now the people of God, as they fliall have God to be their portion, fo they fliall enjoy God fully, to have what ufe they will of all the attributes of God, and all that is in God : and this is an infinite good and happinefs to the people of God, that they rtiall have as much ufe of God's infinite wifdom, infinite power, infinite mercy, as they will; and they cannot will it fo foon, but they rtiall have it, nor fo eafily, as they may enjoy it. Then wc enjoy the benefit of friendrtiip, when one friend fays to another, * Make ufe of all I have, as your own, as you will:' fo (hall God come to his people, and bid them make ufe of all his riches, and glory, and excellency as they will.

(3.) There is in fruition the fweet and comfort of all that we do ufe, or elfe we do not enjoy that we have. If a man {hould have the ufe of his eflate, and meat and drink, if he have not the fweet and comfort of it, he cannot be faid to enjoy it; but when comfort is let out, that the

y^TT TNESS.

foul is fenfible of it, then he may ,b€ faid to enjoy it; and hence it is that God is faid to give all things to us richly to enjoy, I Tim. vi. 17. He gives the thing, and he gives the comfort with it, and foa man is faid to enjoy it.

6. To be ivith Cody implies the refl: that the foul hath in God. The term of all motion is refl; every thing that moves, moves that it may have reft ; Return^ O my foul, unto thy reft, Pfalm cxvi. 7. God is the reft of the fouls of the faints : therefore It is an expreflion of an ancient (Au-ftin), O Lord, thou haft made us for thee, and our hearts are unquiet till they come to enjoy thee.

■J .To be with God, implies the enjoyment of the faints in God. As they fliall enjoy God, and God in themfelves, fo they (hall enjoy themfelves in God, living in God continually. Tour life is hid with Chrif} in God, Col. iii. 3. The life of faints here is an hidden life, and it is hidden in God, but then it (liall be a revealed life, and revealed in God, and enjoyed in God. Hence is thnt phrafe, Enter into your 7naJ}er's joy ; that enters not into you, but you muft enter into'it: it is your matter's joy, not only that joy that your Mafter gives, but the fame joy your Mafter hath, that you ftall enter into and live in. And it was faid of John, that he was on the Lord's day in the fpirit. Rev. i. 10. It is not faid, that the fpirit was in him, but it is faid, he was in the fpirit; that was as a beginning of the glorious condition of the faints of God, that they fliall be in the Spirit of God ; not only God in them, but they in God ; as a drop of water in the fea fwal-lowed up in it. There are three degrees of love to God ; loving of God for our-felves, and loving God for himfclf, and loving ourfelves for God ; the one is but a natural love, the fecond is a gracious love, the third is a love of the glorified faints; and in this kind of love of God, and enjoyment of ourfelves in him, the

foul

BEAVEN's HATT INESS.

foil! '^all be raviOied with God, and be in a Iviivi of extafy eternally.

Here you may fee that mofl people in the world miftake heaven ; they look at heaven and God in a fenfual manner; where are they that look at heaven in thefe fpi-ritual excellencies, about enjoying God, or being with God in this manner ? As the Jews looked for a carnal MelTiah, whofe kingdom ftiould be in earth, and whofe glory ftiould be external, not confidering the fpiritual kingdom of Chrift; fo mofl in the world look but for a carnal heaven. It is a good evidence of the truth of grace, if you can look to heaven with a right eye, in a right manner, to look at the fpiritual part, and fpiritual excellency in heaven. I conclude,

You fee now heaven's fociety, they are faints, and angels, and Chrifl, and God bleffed for ever and ever.

Ufe I. Who then would notforfake father and mother, the deareA feliowil ip of this world to be with Chrifl: in his kingdom ? You that love one another in the deepefl bonds, who cannot part out of this life but with the furvivers grief, and hearts-break : tell me what a merry day will ihat be, when you Ihall not only meet again, never more to part aiunder, but when Chrift our Saviour fliall gla.ily welcome you, €very one of you, into liis fociety, Thou JJjalt be -with me ; and let mc fpeak to the joy of us all, I mean all brokenhearted Chriflians, (as for you that are Dto-fane ones," you have your portion here, therefore ftand you by, and let che children come to their ftiarc) a day will come, 1 truft in the Lord, when I ihall meet you, and you me, in the kingdom of heaven ; a day will come, I trnfl in the Lord, when you and I ihall be all admirted into the fociety of God, and of Ghriii, and of his faints, and of the angels; a day will come, I trufl in the Lord, when with the/e eyes-•wejhali behold our Redeemer, together with that thief that was crucLned with him; a

SZ^

day will come, I trufl in the Lord, when we fhall meet again with all the faints that are gone afore us; and is not this a comfort ? What fhall we fay, when we fee onr Saviour in his throne, waited on with Mary his mother, and Magdalen, and Martha, and Lazarus, and Paul and Peter, and all the apoftles and difciples of our Lord and Saviour ? Yea, when this thief fliall be prefented to our view, the wounds in his hands, and his feet fhining like flars, and pearls and rubies, all his body glittering in glory, and his fouf magnifying the Lord for his converfion and falvation world without end.

Ufe 2. But flay, lefl we be led too forward, there is no fuch thing for us, if now we are not in the covenant of grace. Heaven is both happy and holy, and if we would enjoy heaven, then we mufl fit our-feves to that eflate to which God haih pre-ferved us : to this purpofe faith the apoflle^ QfUr converfationii in heaven, from whence •we look for the Saviour, Phil iii. 20. He was affured of heaven, and therefore he converfed as a citizen of heaven before he came there, every way he carried himfelf». as much as earth would fuffcr him, like them that live in heaven ; and thus muft we, if ever we go to heaven, become like to thofe that are in that place. Deceive not your/elvesy neither whoremongers, nor adulterers, nor extortioners, nor the likcy fimll enter into the kingdom of God. i Cor. vi. 9. Do men who live in thefe fins without ail remorfe or repentance ever think to go to hejven ? k it poffible that ever a-ny fielh fhould go out of the puddle intc the paradife ? Mo, no, A-way ye workers of iniquityy. I know you not, fairh our Saviour, Alat. XXV. 41. Let no man chcrifh prefumptions of an heavenly kingdom, except heabflain from all fins a^aiufl conlci-ence. What then ? but foHive wc here as becomes his fervants, and thus when we part, it is but for better company: we lofe a few friends, but we fhali find him that

wel-

HEAVEN'S H ATT IN ESS.

welcomes all his with this heavenly harmony, Thou fhalt be i with whom ? "with me, in paradife.

Hitherto of the foclety. The lafl: thing conliderable is the place, or ubi, where his foul arrived ; but of that hereafter, as the Lord fhall enable me. God give us all -grace fo to live here, that howfoever we go hence one after another, yet at laft we may all meet together with our Lord and Sa-viaur in his heavenly paradife. In paradife,']

AN D where was that ? our adverfarles fay in lirnhus, and yet to give them their due, Bellarmine fo means not as that limbus was paradife, but that in limbus this

' thief had his paradife, to wit, the vifion of God : ' The vifion of God (faith Bel-

- larmine) is a true paradife indeed, not local but fpiritual.' But, with Bellarmine's leave, we have no fuch fenfe of paradife in any part of holy writ. In the old Te-ftament we read of an earthly paradife, wherein Adam lived; in the new Tefla-ment we read of an heavenly paradife, whither Paul was caught; yet both thefe were local; for the one, faith Mofes, vjas a garden eafiward in Eden, Gen. ii. viii. and the other, faith Paul, was in heaven, which he calls/At? third heaven, 2 Cor. xii. 2. And that paradife in my text muft be vmderftood of heaven, this refemblance confirms ; the firft Adam finned againft God, andwasprefently caft out of that paradife on earth ; the lecond Adam made fatisfac-tion for lin, and fo muft prefently enter into this paradife of heaven : becaufe of the fin of the firft Adam, both he and all his pofterity were thruft out of Eden ; becaufe of the fuflferings of the'fecond Adam, both he and we, this thief, and all believers are to go into heaven : fo then this paradife whither Chrift is gone, and this thief went with him, what is it ? but as Paul calls it, the third heaven ? or as the thief himfelf ftilcd it in his prayer to our Sz\\-Qwv, Remember me; where ? in thy kingdom.

And if this be it we call paradife, what can we fay of it ? ' It is not for us (faith Bernard) in thefe earthly bodies to mount into the clouds, to pierce this fulnefs of light, to break into this bottomlefs depth of glory ; this is referved to the laft day, when Chrift Jefus fliall prefent us "glorious and pure to his Father, without fpot or wrinkle.' And yet becaufe God in his word doth here give us a tafte of heaven, by comparing it with the moft precious things that are on earth, let us follow him fo far as he hath revealed it, and no further.

In the mid/i of paradife is a tree of life, Rev. ii. 7. and this tree bears txvelve man-ncr of fruits,yielding her fruit every month. Revel, xxii. 2, what more pleafant than life ? and what life better than where is variety of pleafure ? Here is a tree of life, and the life of the tree; a tree of life that renews life to the eaters, and the life of the tree bearing fruit every month : and as many months, fo many fruits; fuch are the varieties of heaven's joys, where youth flouriCheth that never waxeth old, change of delights, and choice too entreth that never knoweth end. But look we a little further ; John, that calls this place paradife. Rev. ii. calls this paradife a city. Rev. xxi. and hereof he gives us the quantity" and quality, the bignefs and beauty: [but un-derftand all this metaphorically.] i. For the greatnefs of it; An angel -with a golden reed meafures it, and he finds the length and the breadth, and the height are equal. 2. For the beauty of it. The walls (faith he) are ofja/per, and the foundation of the •walls garnifhed ivith all manner of precious flones, the twelve gates are of pearls, and the flreets paved-with pure gold: there is no need of Jim or moon, for the glory of the Lord lightens it, and the Lamb (not the Church, [asfome infer from ver. 24;] but, ChriJ} Jefus) is the light thereof. Rev. ch. xxi. from v. lo. to v. 25. See here the excellency of this city :—On which words to give you a fliort comment.

"We'll

We'll begin firft with the Greatnefs of a more immediate and fenfible manner to it: The angel fets it down, twelve thouf its blefTed inhabitants: Muft not that place and furlongs, verfe 16. Yet, that we may be glorious, where almighty power mana-rot know this certain number, it is but ged by infinite wifdom, have been employ-figuratively taken, you may guefs at the ed to make it a fit habitation for faints to immeafurable magnitude of this city by dwell in for ever?] O how unfpeakable is thofe many manlions fpoken of by Ghrifi, the glory of this city! Kings fliall throw John xiv. 2. In my Father's houje are ma down their crowns before it, and count all' ny manJio?is\ How many ? fo many (faith their pomp and glory but as duft in com-Rolloch) as would fuffice infinitis mundisy parifon ; and well they may: For what is a thoufand worlds of men ; and tho' all an earthly kingdom to this heavenly para-the men of the world attain not to it, it is dife ? where is mirth without fadnefs.health not for want of room, but of will, they be without forrow, life without labour, light iieve not him who hath prepared thefe feats without darknefs, where every faint is a

for them. And guefs it you may by that incredible diftance between heaven and earth. Some Afironomers compute, (and in particular, Cafman.) that betwixt us

king, adorned with light as with a garment, and clad in the richeft robes that God beftows upon a creature.*

But that which more efpecially com-

only and the ftarry firmament, there is no mends the beauty of this city, is, the luf-lefs than feventy four millions, feven hun- tre of it. There is (faith John);;o need of dred three thoufand, one hundred, eighty fun or moon, it is verus Olympos, ' wholly miles; and if the empyreal heaven (as ma- light itfelf,' not like the Itarry firmament ny fay) be two or three orbs above the ftar- --befpangled here and there with glittering ry firmament, how many more miles is it fpots, It is alias it were one great, one olf. then beyond ? and the further it is diftant rious Sun ; from every point it pours out (we all know well enough) the heavens abundantly whole rivers of purefl light, being orb-wife, and one comprehending a- and then what a light is this ? nother, that which is furtheft or highefi. Nor is this all: For the Glory of God muft needs be the greateft; hence it is that lightens it,and theLamb is the light there-the fcriptures compare the height ofheav- of; befides the native luftre, there is the en, and confequently the magnitude, to the glory of God, the glory of all glories; this perfection of God part finding out, Canji is it for which I\Iofes prayed, 0 Lord^Ibe-thou by fearching find out God F It is high feechtheefiew 7ne thy glory; to whom as heaven, what canft thou do? Job xi. 8. God anfwered, Thou canf} not fee my faci If fuch be the immenfity, what think and live, but I will put thee in a cleft of you is the beauty? ' It is a moft glorious the rock, and will cover thee with my hand City, whofe walls are of jafper, whofe "^hile my glory paffeth by-. then will It aks building is of gold, whofe gates are of away my hand, and thou fJmlt fee my back-pearls.whofe foundation of preciousflones: parts : but my face fJyafl not be feen fbv —[This indeed is but a metaphorical de- hack-parts.x\v\i\c\i is a figurative expreffion fcription of it, and we know not certain- and cannot be applied in a literal fenfe to ly the glory of that place, nor can weknow God Almighty,no more than logs or arms it fully, unlefs God were pleafed to reveal which are alfo figurative exprellions in fcri-it to us, until \vt come to heaven: only pture, can be properly afcribed to Him we may reafonably fuppofe, that the place who is a pure Spirit^ is to be imdcrftood muft be very magnificent, where the King a fainter difcove'rv of God's glorious pre-of heaven is pleafed to manifeft himfelf in fence, than that wi'iich is iignificd by, face\

^2Z ;£jjot}.

HEAVEN'S HASTINESS.

Exod, xxxiii. 18,20, 21,22, 23. Now, if Mofes' face ihone fo bright with feeing thofe fainter difcoveries of God's glory, ihat the Ijraetites -were afraid to come nigh him^ and that he was fain to cover his face "with a vail while he fpake unto them. Ex. xxxiv. 30, 33. how bright then isParadife, rot only enlightened with fuch glimpfes of Cod's luftre, but with the fulnefs of his own glory ? * From the majelly of God, (faith Zanchy) there goes out a created light, that makes the whole city glitter.and this being communicated to the faints,God thereby caufeth that they fee him face to face.'

Again, * The glo<;y of God, and the Lamb ' of God both give their lights; that Lamb that was llain from the beginning of the - world, that body of his once crucified, now brighter than ten thoufand funs. O how infinitely glorious doth it make this paradife, this city of God ?' His countenance is as the fun thatjhintth in hisjhength, faith Johii, Rev. i. 16. But what ftars are thofe in his hands and feet ? Where the nails pierced, 4)Ow it fparkleth; where the fpear entered, now it glittereth glorioufly: If we look all o'.'er him, his head and his hairs are as white as fnoWf his eyes are as a fla??ie of fire, his feet like unto fine brafs,as ifthty burned in a furnace. Rev. i. 14, 15. No ^vonder then if fuch beams come from this fun, the Sun of Righteoufnefs, that all heaven fhine with it from the one end to the other.

And yet again, The Lamb and the faints all give their lights; for, IVe hioiu that iihtn he fhall appear, -we fhall be like him, 1 ]ohn iii. 2. How like ? why ? He fhall chani^e our vile bodies, that they may be fafhioned like unto his glorious body, Phili. iii. 21. In what like? even in this very quality, for. They that be wife fiiall fhine, Dan. xii. 3. How fhine ? As the bright-rtefs of the firmament : nay, more, as the ftars, faith Daniel: nay more, as the fun, faith our Saviour: iiay, yet more, faith

Chryfoftom ; howfoever the righteous in heaven are compared to the fun. Mat. xiii. 43. It is not * becaufe they (hall not fur-pafsthe brightnefs of it, but the fun being the mofl glittering thing in this world, he takes a refemblance thence only towards the exprefling of their glory.' Now then what a mafs of light will arife in paradife, where fo many millions of funs appear all at once ? IF one fun make the morning-ficy fo glorious, what a bright fhining and glorious day is there, where's not a body but 'tis a fun ? Sure it is, There fhall be no night there, no need of candle, no need of fun, or moon, or Jiar, Rtvel. xxi. 23. O that this clay of ours fliould be partakers of fuch glory ! what am I, O Lord, that being a worm on earth, thou wilt make me a faint in heaven? This body of earth and duft fliall fhine in heaven like thofe glorious fpangles in the firmament; this body that (hall rot in the dtift, and fall more vile than a carrion, fhall arife in glory, and fhine like'the glorious body of our Savioyr in the mount of Tabor.

To come near my text: ' See here a faint-thief ihining glorioufly ; he that was crucified with our Saviour, at whole death the fun hid his face with a vail, now he reigns in glory without need of fun; for he is a fun himfclf, (hining more cltarly than the fun at noon : he that one day was faftencd to a crofs, now walks at liberty through the ftreets of paradife, and all the joys, all the riches, all the glory that can be is poured upon him. W hi;t clfe? He is in paradife, and what is paradife but a place of pleafure ? where forrow is never felt, complaint is never beard, matter of fadnels is never feen, fuccefs is never feared, but inflead thereof, there is all good without any evil, life that r^ever endeth, beauty that never fadcth, love that never cooleth, health that never imporeth, joy that never ccalcth; "what more could this penitent with, than to hear him fpcak that promifwd paradife, and perforined hjs

pro-

HEAVEN'S HATTIN ESS,

promlfe, To day thou (halt be ? Thou art luith me in paradife.

And thus in a map have I given you paradife; for quantity great, for quality glorious; hereafter you may know it better, whea you shall walk through the ftreets, obferve the towers, fully contemplate the

5'^9

a little tranfitory pelf? What fotj, and fenfelefs wretches are they, who wittingly and wilfully put themftlves out of this palace, for the Ihort fruition of worldly trafh and trifles ? ['I liings of no value in comparifon, not worthy the toiling for, not fure to be attained by all our en-

glory ; which that you may, one word of deavours, things which perifh in the uf-

application before I end. ing, and which when we have them, we

Ufe I. Meditate then with what fweet are liable to be deprived of by a thoufand

delight every true fervant of God may fo accidents? "What madnefs hath feized men,

Jace himfelf before hand, even in this val that they will be at no pains to fecure the

ley of tears! did we but think on this glo happinefs of their immortal fouls ? What ?

rious place, wherein are thofe heavenly Is heaven not worth the feeking? Is it a

minfions prepared, for us, did we fpend matter of indifference, whether yout-fouls

many thoughts upon it, and ever and anon be happy or miferable for ever? Will you

llgh and feek after it, until we came to the be fo mad, as prefer trafli to jewels, earth

poflelfion of it; O how would thefe hea to heaven, time to eternity ?] As for you

venly meditations ravilh our fouls, as if of whom I hope better things, let me advife

heaven entered into us before we entered you for the love of God, for the love of

into heaven ! confider of this, in what cafe Cbrift, for the love that you bear to your

foever we are, whether we are vexed or own fouls, xhntyou -will fettle your ajfec-

injured, or opprefled, or perfecuted for tions on things above, and not en things be-

the name of Chrifl i there is nothing foim neath : and then you (hall find one day

bittered, that a thought of heaven will not the comfort of it, when leaving the world,

fweeten ; yet I fay not that we are only the Spirit of Chrifi (Iiall whifper to your

to think pf it, withal, let us flrive and ftrain foul this happy tidings, Today Qjalt thou

togetintothisgoldencity,wh€retheftreets, be viith me in paradife.

walls, gates, and all is gold and pearl; [nay, where the happinefs is fuch, as doth infinitely furpafsall thofe metaphorical defcrip-tions of it. For, eye hath not fecn, ear

Here is an end ; fhall I now cart up the account of what I have delivered you ? The total is this :

Every finner that repents and believes.

hath not heard, nor haih it entered into Jhallbe faved: yon utcd no o\hQr\v\i\zv\ct

the heart of man to conceive, what the happinefs of heaven is. Undoubtedly it will be a happinefs pure and rational; altogether worthy of God to beftow, and fuitcd to the capacities of thofe, who fliall be admitted into it.]

Ufe 2. On the other fide, confider with

than this thief on the crofs, at one hearty tear, one penitent prayer, Lord, remember me in thy kingdom, the Lord gives him his defire; fee here the fiat, Thou fhalt be: the expedition, to day; hisadmiflion, with me ; the place where he is led into, it is into paradife; and there now he officiates.

yourfelves what fools are they who deprive doing lervice to God without ceafing, world themfclves willingly of this endlefs glory, without end.

who bereave, themfelves or a place in this O Lord, give me grace fo to repent and city of pearl for a few carnal pleafures ? believe, that whenfoever I go hence, that What bedlams and human bealls are they, day I may be with thee in paradife. Amen. who fhut themfelves out of paradife for

FINIS.

THE

THE

CONTENTS

O F

MEDIA.

Chap. I. The believer's privileges Page 95

\\. Of duties iiJ general ^02

III. Of duties in particular 1^9

IV. Of the nature of felf trial. 13°

V. Of the nature of felf-denial. MO

VI. Of the nature of experiences. 187

VII. Of the nature of evidences. . '9^ VIH. Of the nature and kinds of meditations 2*5

IX. Of the nature of the life of faith "238

X. Of the nature of family duties ^59

XI. Of preparatives to Chrijlian fociety 274 YAl. Of the hearing of the ivord 295 XIII. Of the two facraments of the New Tejlament 302 YAV. Of Prayer V9 'AV. Of reading the fcriptures 34 ^

XVI. Of the fufferings of faints 3/1

XVII. Ofholyfafling 38^

XVIII. Of thank/giving, or, feafling 391

The Contents oHJ L T I MA.

LIFE'S leafe 395

Death's arrefi 420

Dooms-day 44*

HeWs horror A7^

Chrifi's fufferings, the purging of Jin 489

COLLECTION

O F T H E

Beft thoughts on feveral Important Subjects.

TheknoviledgeofGod andChrifl, ourall inafl.

WHatfoever other knowledge a man is endowed withal, he is but an ignorant per-fon, who doth not know God, the author of his being, the preferver and protedtor of his life, his fovereign, and his judge, the giver of every good and perfed gift, his furefl refuge in trouble, his beft friend, or worft enemy, the prefent fupport of his life, his hopes in death, his future happinefs, and his portion for ever; who does not know his relation to God, the duty that he owes him, and the way to pleafe Hmi who can make him happy or miferable for ever; who doth not know the Lord Jefus Chrift, "who is the nvay, the truth, arid the life : —Nay, if a man by a vaft and imperious mind, and a heart large as the /and upon thefea-J})ore, (as it is faid of Solo77ion) could command all the knowledge oi7iature and art, of iwrds and things ; could attain to a maftery in all languages, and found the depth of all arts and fciences, raea-fure the earth and the heaven, and tell the ftars, and declare their orders and motions; could dif-courfe of the interefts of all ftates, the intrigues of all courts, the reafon of all civil laws and conftitu-tions, and give an account of the hiftory of all ages; could fpeak of trees, from the cedar tree that is in Lebanon, even unto the hyfop that fprings out of the rival I; and of beafls alfo and offo^ls, and of creeping things, and offifhes : and yet fhould, in the mean time, be dcftitute of the knowledge of God and Chriji, and his duty ; all this would be but an impertinent vanity, and a more glittering kind of ignorance; and fuch a man (like the pKiiofopher,

who, whilft he was gazing upon the ftars, fell into the ditch, would but fapienter defcendere in in-ftrninn, be undone with all this knowledge, and with a great deal of wifdom go down to hell.

On the Being of a God.

TO attain this knowledge and belief of a Deity nothing more is requifite than an unprejudiced mind, a good heart, a well ordered life, q^d a careful furvey of the works of God. When we have caft our eyes abroad on this earth, and turned them up to the heavens, and confidered the beauty and order of the one, the magnificence, extent, and kind influences of the other, we will naturally put fuch questions as thefe to ourfelves: — WHOSE power was it, that framed this beautiful and ftately fabrick, this immenfe and fpacious world? ('Pf civ, 2. J that fretched out the North over the empty place^ and hayiged the earth upon 7i«thing? Jobii.6, 7. that formed thofe vaftand numberlefs orbs of heaven, and difpded them into fuch regular and uniform motions \ (Tfa. xix. i.cxlvii. 4. civ. 19,J that appointed the fun to rule the day, and the moon and the ftars to govern the night ? that fo adjufted their feveral diiknces, as that they fliould neither be fcorched by heat, nor deftroyed by cold ? that encompafled the eartli with air fo wonderfully contrived, as at one and the fame time to fupport clouds for r.iin, to afford winds for health, and traffick, to be proper for the breath of animals by its fpring; for cauf-kig founds by its motion, for tranfmitting light by its tranfparency ? that fitted the water to afford vapours for rain, fpeed for traffick, and fifh for nouriftuncDt and delicacy? that weighed the

THOUGHTS on SEVERAL

mountains in fcaies, and the hills in a baUance, and adjufted them in their mofl proper places for fruit-fulnefs and health ? that diverfified the climates of the earth inio fuch an agreeable variety, that in all that great difference, yet each one has its proper feafons, day and night, winter and fummer ? that clothed the face of the earth with plants and flowers, To exquifitely adorned with various and i-nimitable beauties, that even Solomon'm all his glory was not arayed like one of them ? that replcni-flied the world with animals, fo different from each other mparticular, yet All in xhcwhole fo much a-like ? that framed with exquifite workmanfliip the eye for feeing, and other parts of the body, necef-farily in proportion ; without which, no creature could have long fubfifted ? that beyond all thefe things, indued thefotA of Man with far fuperior faculties; with Underlcanding, Judgment, Reafon and Will; with Faculties whereby in a mod exalted manner God teaches us more than the hearts of the field, and make thus wifer than the fowls of heaven. None fure but GOD.

The niadnefs arid danger of ^^theifm.

TH E Athcitt contends againft the religious rnan that there is no God; but upon flrange inequality and odds, for he ventures his eternal intereft ; whereas the religious man ventures only the lofs of his lufts (which it is much better for him to be without) or, at the utmolt, the lofs of fome temporal convenience; and all this while is inwardly more contented and happy, and ufually more healthful, and perhaps meets with more refpedl and faithfullcr friends, and lives in a more fecure and flourilhing ftation,and more free from the evils and punifliments of this world, than the athciftical perfondoes; howeverit is not much that he ventures: and after this life, if there be ro God, is as well as he ; but if there be a God, is intmitely better, even as much as unfpeakable and eternal happinefs is better than extreme and cndlels mifery.

If we conlult our reafon we cannot but believe lliat there is^ if our intcrclt, we cannot but heartily wilh tiers nirre, fuch a Being as God in the v,orld. Every thing within us and without us gives us notice of him. His name is written upon our hearts; and in every creature there are fome print? and footftcps of him. hvcry moment wc

feel our dependance upon him, and do by daily experience find that we can neither be happy without Him, nor think ourfelves fo.

There are certain feafons wherein nature fhewt itff If fuperior to all the cheats,which bad men put upon themfelves, and wherein they are forced to acknowledge that there is a God. There arc none of us but may happen to fall into thofe ciicumftances of danger, or want, or pain, or fome other fort of calamity, that we can have no hopes of relief or comfort but from God alone: none in all the world to flee to, but Him. And what would men do in fuch a cafe if it were not for 6W ?

Greatnefs of God. 'T'' HIS globe of earth is many million of times -■- greater than the largeft hill; tlie fun is many times greater than this earth ; the fixed ilars are ftill greater tRan the fun, the heaven of heavens is as much greater than the fixed ftars as the fixed ftars are greater than the earth : How great then is God, who is greater than all thefe> and who filleth all in all!

077imprefence of God.

SHould the foul with one glance of thought (fart beyond the bounds of the creation, fliould it continue its progrefs through infinite fpace for millions of ages with the fame rapidity, it would ftill find itfelf within the embraces of its Creator, and compafled about with theimmenfity of the Godhead.

Encoiiiiuui on the Goodnefs of God.

TH O' every one of the divine perfcdlions in particular, affords moft juft ground of a-doration and honour; yet That which to Us com-pleats the idea of God, and reprefents him under the notion of the Father as well as Lor^y of the Uni-verfe, and makes the fupreme Being and Gover-nour of all things, to be no lefs the objed of our Hope and Love than of our Admiration and J ear; is this glorious attribute, of goodnefs. Eternity and Immenfity, amaze our thoughts : infinite knowledge and wifdom, fill us with .Vi/w/rfl/.w/; Onmipottnce or irrcfiflible power '\%great and a-dtrahte ; but at the lame time, ifconfidered fingly by itit If, 'tis aifo dreadful and terrible: dominion

»nd

IMT 0 RT.4 N

and majefty clothed with perfeft and impartial juJiicCy is worthy of the higheft praifes; but ftill to Jinnen it appears rather awful ami venerable, than the obje(5l of dcfire and love: holincfs a^d purity, are inexpreflibly beautiful and amiable perfeftions; but of too bright a glory, ioxjinners to contemplate with delight, 'Tis goodnefs, that fnijjyes the idea of God ; and reprefents him to us under that lovely charafler, of being the bej}, as well as xhegreateji. Being in the univerfe. Tlrrj is that attribute, which both in itjel/is infinitely amiable, and, as a ground-work interwoven with all the other perfedlions of the Divine Nature, makes every one of tl>em alfo to become obje>5ts of our love, as well as of our Adoration. Immenfe and eternal goodnefs, goodnefs all-povverfui and all-wife, goodnefs inverted with fupreme dominion, and tempering the rigour of unrelenting juftjce ; This is indeed a defcription, of a perfect being ; a charafler, truly 'worthy of God. This is that inexhauftible fountain of beneficence, from which the luholefratne of nature derives its being; by which all creatures in the univerfe, are continually fupported and preferved; from which J\Ian derives his prefent enjoyments, and his future hopes; which angels and archangels and the fpirits of juft men made perfe(5^, adore with never-ceaiing praifes in the regions of eternal happi-nefs.

Jnjiances of the divine goodnefs.'

TH E exuberant and overflowing goodnefs of the fupreme Being, whofe mercy extends to all his works, is plainly fcen, from his having made fo very little matter, at lead what falls within our knowledge, that does not fwarm with life: every part of matter is peopled : every green leaf fwarms with inhabitants. There is fcarce a fingle humour in the body of a man, or of any other animal, in which our glifTes do not difcover myriads of living creatures. The furface of animals is alfo covered with other animals, which are in the fame manner the bafis of other animals that live upon it; nay, we find in the mof^ folid bodies, as in marble itfclf, innumerable cells and cavities that are crowded with fuch imperceptible inhabitants, as are too little for the naked eye to difcover. On the other hand, if we look into the more bulky parts of nature, we fee the fcas, lakes

r SU BJ ECTS, 543

and rivers teeming with numberlefs kinds of living creatures: we find every mountain and marfh, wildernefs and wood, plentifully flocked with birds and beafts, and every part of matter affording proper neceffaries and conveniencies for the livelihood of multitudes which inhabit it. Nor is his goodnefs lefs feen in the diverfity, than in the multitude of living creatures. Had he only made one fpecies of animals, none of the refl would have enjoyed the happinefs of exiftence; he has, therefore, fpecified in his creation every degree of life, every capacity of being. The whole chafm in nature, from a plant to a man; is filled up with divers kinds of creatures, rifing one over another, by fuch a gentle and eafy a-fctnt, that the little tranfitions and deviations from one fpecies to another, are almoft infenfible. This intermediate fpace is fo well hufbanded and managed, that there is fcarce a degree of perception which does not appear in fome one part of the world of life. Is the goodnefs or wifdom of the divine Being more manifefted in this his proceedings?

Providence of God, our only comfort andfupport.

IN order to reprefent our deplorable ftate without a firm reliance on the all-fu/laining and all-condu(51ing providence of our great Creator, let us fuppofe, that, in a morning when we awake, we fhoold find ourfelves failing along, with all our neareft relations and dearefl friends, in a wide, unconftant, and feemingly boundlefs ocean ; where we fee ftorms and tempefis gathering around us, hovering over, and very foon to break upon us ; being utterly uncapable ourfelves to fteer our vefl'el to any fafe harbour, and without any hope of afliflance, either from men or invifible powers; fo that we could expert no relief, but mud be in a perpetual dread of being toffed up and down at the pleafure of the winds and waves, till we (hould be f^arved to death, or, until our vefTcl fplit upon fome unfcen rock, and we fliould fink to the bottom. Would not our cafe be extremely lamentable ? Yet this is but a faint image of our flate here in this world, without an afTured trufl in the wifdom and goodnefs of an invifibie and Almighty friend, who will lead us fafely through this dangerous voyage of human life, and land us at laft on fome peaceful fhore.

Chrijr*

J44 THOUGHTS

Chrljl's excellency, and 'worth.

C"^ HRIST is the fcope of all the fcripture ; J all things and perfons in the old world were types of him ; all the prophets foretold him ; all God's love runs through him ; all the gifts and graces of the Spirit flow from him, the whole eye of God is upon him, and all his dcfigns both in heaven and earth meet in him.—Oh the worth of Chrifl \ call into die balance with him, the excellency of all men and angels,cafl into the fcale kings, and all kings, and all their glory, and add to the weight millions of heavens of heavens, and the balance cannot down, the fcales are unequal,

Chrirt outweighs all. Admire then his worth,

O ye fons of men ; be fmitten with his love ; let your hearts cleave to him, and be fixed on him. Why are you takci^ith the toys of this world, when fuch a Chrift is offered to you in the gofpel ? Can the world die for you ? Can the world reconcile you to the Father ? Can the world advance you to the kingdom of heaven ?

Chr'ijl a believer's all In all.

EVery true believer fees fo much excellency in Chriftjconfidered as the brightnefs of the Father's glory and exprefs image ofhis perfon.and confidered as God-man, Mediator, that all things e'lfc arc in his efteem nothing worth ; yea, with Paul he counts all things but dung and lofs, when compared with the faving knowledge he has got of Chrifl: and him crucified. Lay down crowns and fccpters at his icti ; offer him power, riches, honours, pleafures, yea, every thing that this world can afford, li€ would with a noble difd;un rejeft them nil as trafh, and, having made a better choice, would cry out;— None but Ckrijly none but Chrijl!

Q^lVhat are the reafons ixjhy the faints prefer the Lord Jefus Chrifi before all things elfe?

A. The reafons ivhy the faints love the Lord Je' fus Chrijl infinitely above all other things, are,

Firji, Becaufe of the excellencies of his divine nature : for whatever God is by nature, the fame is Chrifl. Is God eternal ? So is Chrifl: is God alt-po'vocrful, all-ivife, all-gracious ? So is Chrif}: is God the fl.mdard of all moral perfedion, and the objcd of all religious worfliip ? So is Chrifl: Is God the life, the light, the fun, the only portion and eternal li.ippincfs of every true be-

on S EV ERAL

liever .•* So is the Lord Chrift.

Secondly, Becaufe of the amiable virtues he exemplified in his life,fuch as, Jincere and unaf-fe^ed piety towards God; boundlefs love and charity to all mankind: unparalleled humility, temperance, and purity, with reference to him-felf.

Thirdly, Becaufe of his mediatory excellencies: as their prophet, their prieft, their king : They love him, becaufe he firfi loved the7n, and gave himfelf unto the death for them.

Afhort defcription of the bitterfufferings of Chrifl for mafikind.

WHen a man, with a fleddy faith, looks back on tlie fufferings of Chrifl, witk what bleeding emotions of heart njuft he contemplate the life and fufferings of his Deliverer i "When his agonies occur to him, how will he weep to refled that he has often forgot them for the glance of a wanton, for the applaufe of a vain world, for an heap of fleeting part pleafures, which are at prefent aking forrows ?

After a life fpent in doing good to the fouls and bodies of men, in fufFering many hardfliips and difficulties, from his friends and countrymen, whom his miracles, his dodrine, and his life ought to have obliged to the utmoft gratitude and veneration, Jefus at lafl comes to the dreadful hour of his fufferings, — " But what heart can conceive, what tongue can utter them ? Who is that yonder buffeted, mocked and fpurned? Whom do they drag like a felon? Whither do they axxy my Lord, my King, my Saviour, and my God? And will he die to expiate thofe very injuries ? Sec where they have nailed the Lord and Giver of life ! how his wounds blacken, his body writhes, and heart heaves with pity and with agony! Oil Almighty fufferer ! look down, dook down from thy triumphant infamy: lo, he inclines his head to his facred bofom ! haik, he grones ! fee he expires! The earth trembles, the temple rends, the rocks burfl, the dead arife : which arc the quick ? which are the dead ? Sure nature, all nature is departing with her Creator.

H

Chrifl's Lov^ to Mankind. 0\V much doth it concern us to have a juft fenfe of the unmerited, unfolicitcd, and

I MT OR TA NT SUBJECTS.

wonderful frlendftiip of the eternal Son of God ; Avho, tho' he was rich, yet, for the fake of apo-{bte fons of men, became poor, and was made flefh, and fuffered, and died, that he might enlighten their darkened underftandings, purify their corrupted hearts, exalt their debafed natures, deliver them from the punifliments due unto their lins, itt open the gates of immortality before them, and condud tliem into the prcfence of their God.

The Excellency cfthe Chrijiian Religion.

I Think, [^fays a moft famous divine] I may with fome confidence challenge any religion in the world tolhew fuch a complete body and col-lecEKonof holy and reafonable laws eftablifhed u-pon fuch promifes and threatnings as the gofpel contains. And if any man cm produce a religion that can reafonably pretend to an equal or a greater confirmation than the gofpel hath, a religion the precepts and promifes and threatnings whereof are calculated to make men wifer and better, more temperate and more chafte, more meek and more patient, more kind and more juft, than the laws and motives of Chriflianity are apt to make men; if any man can produce fuch a religion, I am ready to be of it. Let but any man {hew me any book In the world, the doiftrines whereof have the feal of fuch miracles as the dodrine of the fcriptures hath ; a book which contains the heads of our duty fo perfedly, and without the mixture of any thing that is unreafo-nable, or vicious, or any ways unworthy of God; that commands us every thing in reafon neceflary to be done, and abridgeth us of no lawful pleaf-ure without offering us abundant recompenfe for our prefent felf-denial; a book the rules whereof, if they were pradlifed, would make men more pious and devout, more holy and fober, more juft and fair in their dealings, better friends and better neighbours, better magiftrates and better fubjcfts, and better in all relations, and which does offer to the underftanding of men more powerful arguments to perfuade them to be all this; let a-ny nun, I fay, fhew me fuch a book, and I will lay afide the fcripture, and preach out oithat.

I

Importance of Chrijiianity. S it not of importance, of great importance, to creaturgsinaftateofigQoraDce, corruption

A a a a

545

and guilt; to have it made known to them, by an undoubted revelation, that, in the original plan ofthe divine government, there is a remedy provided for their misfortunes ? how comfortable and rejoicing is the difcovery, that there is a particular difpenfation of providence carrying on by the Son and Spirit of God, for the recovery and fal-vation of mankind, who are in a ftate of apoflacy and ruin ? does it not mightily concern us to know thefe dudes, and inward ads of religion which are due to Jefus Chrift the Mediator, and the holy Ghoft the guide and fanftifier of mankind ? is it not beyond all con!tradiaion, a matter of unfpeakaBle importance, to have it confirmed to us by an infallible revelation, that this whole univerfe is one vaft and immortal empire.of which God is the king and head; and that virtue and devotion are the great, the ftanding, and evcrlafting laws of this great kingdom, to which all rational beings ought to pay a voluntary fubjeflion I can it be denied to be of the higheft confequence to us, to have the particular branches of thefe immutable laws, delivered to us by a meflenger (fom heaven, vefted with the higheft authority ; and not to be left to gather them from ancient traditions of an uncertain fource, from long deductions of human realbnings, from the admonitions of philofophers, or even from the dilates of our own hearts, where there are fuch great mixture of impurity ? is it not a mighty advantage to have all thefe rules of life exemplified in a perfeft pattern, by one clothed with mortality, and, ivho ivas in all pointi tempted like as ive are, mid yet 'without /in F is it not a thing of univerfaily acknowledged importance to have it afcertained to us by one who came from the fpiritual and un-feen world, that the righteous ftiall live there, in immortal happinefs and glory, and that the wicked and difobedient fhall be thruft down to a place of everlafting punifliment ?

The damnable condition of thofe that Jin under the Go/pel.

MA N Y are apt to pity the poor heathens who never heard the name of Chuft, and fadly to condole their cafe; but as our Saviour faid upon another occafion, IVeep not for their:, 'wecp for yourfelves. There is no fuch miferablc perfon in the world as a degenerate,Ciiriftian, be-

caufc

SEVERAL

546 THOUGHTS on

caufe he falls into the greatefi: mifery from the reafonable inftances greateft advantages, and opportunities of being happy. Doft thou lament the condition of Socrates, and Cato, and Ariflidcs, and doubt what fliall become of them at the dr.y of judgment ? and canft thou who art an impious and pi^fane Chriftian, ,think that thou fhaic elcape the damnation of hell ?

The faith and practice of ungodly ChriJ}ians, the ivorjl contradicllon, andviofl aggravated crime.

DOft thou believe that the nurath of God is revealed from heaven againfl all tingodli-nefs and unrightcoufncfs of men., and doft thou ftill allow thyfelfin wigodlinefs andluorIdly litfs? Art thou convinced that ivithout holinefs no ?Kan fhall fee the Lord, ami doft thou ftill perfift in a ' wicked courle ? Art thou fully perfuaded that jjo 'wkorevionger, 7ior adulterer, nor covetous, nor ' unrighteous pcrfon foall have any i?iheritance in the kingdom of God and Chrif, and doft thou for all that continue to pradlife thefe vicesi* What canft thou fay {man) why itftiould not be to thee according to thy faith ? If it fo fall out that thou art mircrable and undone for ever, thou hnft no leafon to be furprifcd asif fome unespeded thing had happened to thee. It is but with thee juft as .thou beiieved'ft it would be when thou didft thefe things; for how couldft thou cxpeft that GoA fhouid accept of thy good belief when thou didll fo notorioufiy contradict it by a bad life ? }Iow couldft thou look for other but that God lliould condemn tlice for the doing of thofe things for which thine own confcicnce did condemn thee all the while thou waft doing of them,—When •we come into the other world, tliere is no confide-lation that will fting our confciences more cruelly than this, that wc did wickedly, when we knew to have done better, and chofe to make ourfelves miferable, when we underftood the way to have been happy. To conclude ; we Chriflians have the beft and the holieft, the wifeft and moft reafonable religion in the world; but then we are in the woift condition of all mankind, if the bcft jcligion in the world does not make us good.

CharaSier of a good man. Good man is modeft and humble, peaceable and fubmiilivc to his fuperiors, io all

A

To his etjuals, he is juft and faithful, ufing all plainncfs and fincerity in his dealings : In his converfation injuring and abufing na man ; but with gentlenefs and forgivenefs, melting the hearts even of his enemies, and making them to be at peace with him. To his inferiors^ he is gentle and condefcending; not opprefling the weak, nor dealing hardly with thofe that are under his power, but encouraging them by his example in the ways of virtue, and in all kind of exigencies afliftingand relieving them to the ut-raotl of his ability.

Vncharitablenefs.

WE are generally apt to bufy ourfelves in ob-fervingthe errors and mifcarriagesof our neighbours, and are forward to mark' and cenfure the faults and follies of other men ; but how few defcend into themfeives, and turn their eyes inward, and fay. What have I done ? It is an excellent faying of one ; No 7nan nvas ever unhappy for not prying into the anions and conditions of other men, but that man is necejfarily unhappy, n^ho doth not obferve himfelf a?id confider th& fate of his o^nfoul.

Doing Good.

TO do good is to be like God, irho is good and doth good, and to be like him in that which he efteems his greateft glory, and that is^ his goodnefs. It is to be like the Son of God, who when he took our nature upon him, and Hv-cdin the world, iiw// about doing good. It is to be like the blefled angels, whole great employment is to be miniftring fpirits for the good of 0-thcrs. To be charitable and helpful and beneficial to others, is to be a good angel, and a Saviour, and a God to men.

DireSiiofi liowto ertiploy life.

LE T all thy joy and peace confift in this a-lonc, in palling from one good ad>ion to another, in remembring and riiinking of God pre-

fent every where. Call upon God in all thy

aiftions, and do not be unealy for the time tliou employeft in his fervice. Three hours of life fpeni thus, are fweeter than an eternity in fin.

The-

IMT ORT^NT SUBJECTS.

547

T/:e advantages of Piety.

WHat a feafonable refidhment is it to the mind of man, when the pangs of death are ready to take hold of him, and he is juft (lep-ping into the other world, to te able to look back with fatisfa(51ion upon a religious and well fpent life ? Then, if ever, the comforts of a good man do overflow, and a kind of heaven fprings up in his mind, and iie rcjoiceth in the hope of the glory of God.

But nvith the ungodly it is not fo : at the hour of death, the guilt of his wicked life doth then ftare him in the face : when eternity, that fearful and amazing fight, prefents itfelf to his mind, and he feels himfelf (inking into the regions of dark-nefs, and is every moment in a fearful expedati-on of meeting with the juft reward of his deeds, with what regret does he then remember the (ins of his life ? and how full of rage and indignation is he agalnft himfcii for having negleded to know, "when he had fo many opportunities of knowing them, the things that belonged to his peace; and which, becaufe he hath ncglc(5l:ed them, are now and likely to be for ever hid from his eyes ? Precioufnefs cfTivie,

Time is the feafon and opportunity of carrying on of any work, and for that reafon is one of the moft valuable things; and yet nothing is more wafiefully fpent, and more prodigally fquandered away by a great part of mankind than this, which next to our immortal fouls is of all other things mod: precious; becaufe upon the right ufe or abufe of our time, our eternal happi-nefs or mifery does depend. Men have generally fome guard upon themfelves, as to their money and eftates, and will not with eyes open, fuffer others to rob and deprive them of it: but v/e will let any body almoft rob us of our time, and are contented to expofe this precious treafure to every body's rapine and extortion; and can quietly look on, whilll men thruft in their hands, and take it out by whole handfuls, as if it were of no greater value than filver was in Solomon's days, nomoxtxhiecijiones in thejinet. And yet when it is gone, all the filver and gold in the world cannot purchafe and fetch back the Iciiil moment of it, when perhaps we would give all the world for a very finall part of that time, which we parted with upon fuch cheap and eafy terms.

A a a

Theprejhit life a fate of trial and pr'jhation, in order to eternity,

T Here is (my brethren) moft certainly there is another life after this; we are not heafs^ if we do not make ourfclves fo; and if we die wc Oiall not die like them, neither fluill our laft end be like theirs. For, whatever we may think or v/ifli, it fhall not be in our power to extinguifh our owa beings, when we have a mind to be rid of them, and to chufe whether or no we fiiall live for ever. No ; We are plainly defigned for another ftate ; and will be immortal,in fpite of ourfclves. And our condition hereafter, will be decided according to our behaviour here. Now this being the cafe, it is evident that the beft thing we can do for ourfclves is to provide for our future ftate, and to fe-cure the everlarting happinefs of another life. And the bed way to do that, is to live in obedience to thofe laws, which our Maker, and our Sovereign hath prefcribed to us; and according to which, he will one day fentence us to eternal rewards or punifliments.

The benefit cfConJidcratiov.

IT is the great fault and infelicity of a great many, that they generally live without thinking, and are ac^ed by their prefent inclinations and appetites, without any confideration of the future confequences of things, and without fear of any thing but of a prefent and fenfible danger ; what do we think God has given us our reafon and underftanding for, but to forefee evils at a diftance, and to prevent them; to provide for our future fecurity and happinefs ; to conficitir what we do, and what we ou.-^ht to do, and what makes moft for our future and lading interclt, and what againft it \

The tafatisfafiorinefsxf all earthly enjoy77:ents.

I Know not how it is, but either v/e, or the things of this world, of both, are io phan-taftical that we can neither be well with thtle things; nor well witliout them. Ifwc be hungry, we are in pain ; and if we eat to the full, we areuneafy. If we be poor,we think ourfclves miferabic, and when we come to be rich, we commonly really arc fo. If we are in alow condition, we fret and murmur, and if we cliance to get up and to be railed to greatnefs, we arc a 2 many

THOUGHTS on SEVERAL

many times farther from contentment, than wc were before. So that we purfue the happinefs of this world, juft as little children chafe birds, when we think, we are come very near it, and have it almoft in our hands, it Hies further from us than it was at firft.

T^e ^leafantnefs of a religious cotirfe.

IT is pleafant to be virtuous and good, becaufe that is to excell many others ; and it is pleafant to grow better, becaufe that is to excel our-fclves. Nay it is pleafant even to mortify and fubdue our lulls ; becaufe that is viiflory : it is pleafant to command our appetites and palfions, and to keep them in due order, within the bounds of reafon and religion; becaufe this is a kind of empire.

' The miferable fiat c qfthofe that are/laves to Jin.

SI N is the faddeft flavery in the world ; it breaks and finks mens fpirits and makes them fo biife and fervile, that they have not the courage to refcue themfelves. No fort of flaves are fo poor fpirited, as they that are in bondage to their Julis. Their power is gone, or if they have any left, they have not the heart to make ufe of it. And though they fee and feel their mifery, yet they chufe rather to fit down in it, and tamely to fubmit to it, than to make any refolute attempt for their liberty.

Blind a.nd mifcrable men ! that in dcfpite of all the merciful warnings of God's word and providence, will run themfelves into this defperate (late, and never think of returning to a better mind, till their retreat is difficult almoft to an impoflibility. T he deceitfninefs of Jin.

DID fin appear to men in its proper colours; and in the days of temptation reprefcnt it-ftlf truly and In the fame drcfs, wherein all men behold it in the days of affliifhon, in the time of iicknefs, and at the approach of death ; did fin always appear to men, what it does fometimcs ; (what it does, whenever they confider it with fobcr thoughts and with impartial reafon ;) to be a thing abfolutcly hateful to God ; bafe and vile, in the nature of the thing itfelf; contrary to all the reafon, and all the wifdoni in the world; contrary to t'lx judgment of our own confeienccs, and the agreeing opinion of all thi wife and all the good men, nay and almoft of all the wi«kcd men

alfo, that ever lived: 'twould be in a manner as im-poffible for men deliberately to chufe it, as to chufe deflruiftion and death itfelf. But fin, by that deceitfulnefs which the apoftle fpeaks of, hides its deformed appearances from the eyes of foolilh men ; and fcts before them nothing but pleafures and profits, joy and vanity, prefent fc-curity, and very difianr, very uncertain, very remote fears. The only way to prevent this deceit effetftually, is to confider frequently, and examine ourfelves diligently, and to exhort one another daily ivhile it is called to day. Let the finner confider ferioufly with himfclf; if he were furc God would immediately punifli him in this world, for his profanenefs and irreligion and difregard to the Almighty; would not this put him upon more fober thoughts ? Undoubtedly it would. Yet if he pretends to be a Chr-iftian, and to believe thegof-pel; (and with fuch perfons only I am now arguing ;) he cannot but be fenfible, that a fevere pu-mlhment will certainly overtake him. If his Ihame were immediately to be publilhed in the f ice of the world, would he be guilty of the vilenefs he now fecretly commits ? Without queflion he would not. And yet he cannot but know, that the-time will come, when it ihall be openly publifiied before men and angels, before all the inhabitants cf heaven and earth. If his fraud and injullice were by human authority to be punillicd immediately, without any polEblc hope of eicape, or of evading the power of the laws; would not this prevail wuh him to forbear the comiiiiilion of it ,•' Unque-fHonably it would: yet, at the lame time he cannot but acknowledge, that the confequence of the folly he now greedily commits, will be mifery and death eternal.

The day of Judgment.

WE 7miJ} all appear before the judgment-feiH of ChriJ}, that every one ?nay receive the things done in tl)e body, according to njjhat he hath done ivhether it be good or evil. The judgment to eome is a very amazing confidcraiion, it is a fearful thing to hear of it, but it will be much more terrible to fee it, efpcciaHy to thofe whole guik muft needs make them fo heartily concerned inthedifi^ mal confequences of it; and yet as fure as I ftand, and you fit here, this great atnl terrible day of the Lord 'will come I and 'who rtiay abide his coming!

Whut

IMTORT^NTSU EJECTS.

What will we do, when that day fhall furprife us carelefs and unprepared ! what unfpeakablc horror and amazement will then take hold of us ! when lifting up our eyes to heaven, ive Jhall fee the Son of man comin;^ in the clouds of it, 'with po^uer, and great glory ; when that powerful voice which fhall pierce the ears of the dead fhall ring through the world, Arife ye dead, and co77ie to judgment; when the mighty truvip fliall found, and awake the fleepers of a thoufand years, and fummori the difperfed parts of the bodies of all men that ever lived, to rally together and take their place; and the fouls and bodies of men which have been fo long ftrangers to one another,, fhall meet and be united again, to receive the doom due to their deeds ; what fear fliall then furprize finners, and how will they tremble at the prefence of the great-Judge, and/or the glory of his Ma-jefiy ! how will their confcience fly in their faces, and their own hearts condemn them, for their wicked and ungodly lives, and even prevent that fe^ence which yet ihall certainly be pad and executed upon them.

God a emfamingfire '.o the '■workers ofitiiquity.

WHAT can be more dreadful than the dif-pleafure of an Almighty and Eternal Being, who can punifli to the utmoft, and '■coho lives for ever, to execute his wrath and vengeance upon finners? So that well might the apoffle fay, // is a fearful thing to fall into the hands of the li-vingGod. Confider this,all ye that forget God,ivill ye provoke the Lord to jealoujie? are ye flrongcr than he? think of it ferioufly, and forget him if you can, defpife him if you dare; conftder this, left he take you into confideration, and rouze like a lion out of deep, and tear you. in pieces, and there be none to deliver.

Defcription of our Duty.

WHere are the efFcds of true religion, in the full compafs and extent of it,to be found? Such real cfFc^s as do in any meafure bear a proportion to the power and perfcdtion of their cau^e ? For nothing certainly is more excellent and amiable in its definition than true reLgion is; but alas ! ho'.v imperfcftis it in the AibJLx^ ? I mean in us, who ought toflitw forth the power and pci fcdion of it, in the pra*!;tice and aiftions of our lives, the beft demonftration of the excellent frame and temper of our minds.

549

What a confliifl: and ftruggling do the beft men find between their inclination and their duty ? How hard to reconcile our pradlice and our knowledge, and to make our lives to agree with the reafon of our minds, and the clear convidion of our con-fciences ? How difl^cult for a man in this dangerous and imperfect flate, to be in any meafure either fo wife or fo good as he ought ? How rare is it for a man to be good-rMitured, gentle, and eafy to be intreated, without being often betrayed into fome weaknefs and finful compliances, e-fpecially in the bad company of our betters ? How next to impoflible is it to be ftriift and fevere in out* lives, without being foure ? to govern our lives with that perpetual caution, and to maintain that evennefs of temper, as not to be fometimes pee-vilh and pafBonate ? and when we are fo, not to be apt to fay with Jonah, nve do nvell to he angry.

How hard is it to hit upon the juft temper of wifdom and innocency ? to be wife and hurt nobody ; to be innocent, without being filly ?

How hard a matter is it, to be much in company, and free in converfation, and not to be 4nfe<5ted by it ? To live in the midft of a wicked world, and yet to keep ourfelves free from the vices of it ? To be-temperateinthe ufe of things pleafing, foas neither to injure our health, nor ta lofe the ufe of our reafon, nor to offend againft confcience ?

How hard is it to be cliearful without being vain ? and grave and ferious without being morofe ? to be ufeful and inftrudive to others \x\ our converfation and difcourfe, without afTuming too much authority to ourfelves ?

How difficult is it to have a mind equal to c-very condition, and to be content with mean and moderate things; to be patient in advcrfity, and humble in prolperity, and meek upon fudden and" violent provocations ? to keep our pa/lions free from getting he.id of our reafon, and our zeal from out-running our knowledge ? to have a will perfc>5tly fubmittcd and rcfigned to the will of God, even when it lies crols and thwart to ours, fo that whatever pieafes God, fhould plcafe us ?

To hcivife and innocent, men in undcrfland-ing, and yet /';/ malice children ? To have many-great virtues, and not to want that which gives; the great luftreto them all, I mean real and un-affeded modefly, and humility •'How difficult is it.

to have a regard to all God""! C07nmandnje7Hs, m:d to kale evers evil and falfe nvay P To have our cfu-ty continuHliy in our eye, and ready to be put into pracflice upon every proper occafion ? To have God, and the confideration of another world, always before lis,prcfent to our minds,and operative upon our -pracftice ? To live as thofe tliat know they mud die, and to have our thoughts perpetually awake, and intent upon the great and ever-Jading concernments of our immortal fouls ?

Thefe arc great things indeed, eafie to be talked of, but hard to be done ; nay not to be done nt all, without frequent and fervent prayer to God, and the continual aids and fupplies of his grace; not without an earneft endeavour on our parts, a vigorous refinance of temptations, and many a fore conflid \1Hth our own perverfe wills and fenfual inclinations ; not without a perpetual guard and watchfulnefs over our lives, and our unruly appetites and paflions ?

The danger of delaying repentance.

OThat I knew what to fay that might prevail with men,and effedtually perfuade them to break off their fins by repentance.—Confider, my dear reader, the Neccfllty of Repentance: *' Repent thou mud or perilh." Confider alfo that the longer thou delayed to reform thy life, thy repentance will become the more difficuk: And how wretched is thy cafe (O finner,) to be under a neceflity of repenting of thy fins, or being damned for ever, and yet to put it out of thy power to repent at all ? For how art thou certain whether hereafter thou flialt have time to repent; and if thou fhalt have time, whether thou (halt have a heart to it, and the aflidance of God's grace to go thorough with it. Therefore do not, I bc-leech you do not, put off this neceffary work any longer. Do not even fay, " To-morrow I will " repent;" for to-morrow thou mayed never fee; or, if thou dod, wilt be dill more unfit, more indif-pofed for the \voik than thou art Now. Therefore repent, firmer, repent To-Day. Nay, To-day is with the latcd to begin this work; had you been wife, you would have begun it fooner.

THOUGHTS, 6'c,

CONCLUSION.

And now Reader, that thou art come to an end of this Book, give me leave to aflithce what im-preffion hath it made on thy mind ? Art thou in any degree become, by thy perufjl of it, a wifer and a better man than thou wad before ? If fo, then mayed thou blefs God that thou had fpent thy time fo well. But I widi thou mayed not deal with this Book, as I am afraid, thou had dealt with many others;—pafs thy judgment on the Author, criticife his dile, approve or condemn it, and the matter contained in it, jud as it hath fuit-ed thy particular tade: ah! my dear Reader, what a poor ufe wiJt thou thereby make of fuch a Book ? Believe it was meant to do thee greater fervice: It was no doubt defigned, fincercly defigned to teach thee a variety of in-dru(5tive leffons, and to damp the mod worthy impreffions on thy heart. And wilt thou fruftrate fo good a defign, in turning off the eye of thy underdanding from thcie good indruifiions that have been offered thee, and hardening thy heart againd the worthy impreflions they would make u-pon it ? No, my dear Reader, I hope better things of yop, I trud you v.'ill Jiot.

O I that I could now rivet one devout impref-fion in thy mind, before I bid thee farewel! Think deeply with thyfelf what thou art, and what thou oughted to be: Afic thy fclf Whether thou art born again ? Whether thou had done the duty of a regenerate man ? Whether thou had performed the part of a Chvidian parent, a child, a maf-ter, a fervant, a husband, a wife, a rainider, or people, a magidrate, or fubjedt ? Whether thou lived by faith on the Son of God ? \Miether thou art prepared for Death, for Judgment, for Eternity ? And now Reader, I bid thee farewel I

Only methinks I cannot yet leave thee without a parting advice: Let me then befeech thee not 10 diut this Book, till thou had taken a folemn review of v/hat thou had been reading, till thou had fixed it in thy memory, till thou had refolv-ed, by the grace of God, to be, and to do what thou had been fo earnedly exhorted to. Then, and not till then,mayed xho\ifaJeh Aiut this-Book.

The END.

s

*-s

S