M E D I A; THE Middle Things, In Reference to The Firft and Laft Things ; OR, THE Means, Duties, Ordinances, Both Secret, Private, and Vublick^ For Continuance, and Incrcafc of a Godly Life, once begun, till we come to Heavcn- Wherein are difcovered many blefled Mediums, or Duties, in their right Method, Manner, and Proceedings ; that fo a Chriftian ( the Spirit of Chrift aflilling ) may walk on in the holy Path, which Icad^ from his New-Birtb to Everlaftir.g Life. Drawn, for the mofl Part, out of the mo ft eminently pious and learned Writ- ings of our Native Practical Divines: With Additionals of his own, By I S A A C AMBROSE, Miriilter of the Gospel at P RE STO N in Amoundemefs. Matth. xii» K& Whofoever ftull do the will of my Father which is in Heaven, the fame is my brother, and fitter, and mother. John xiii- 17- If ye know thefe things, happy are ye if ye do them. John xv. 14. Ye are my friends, if ye do whatfoever I command you. Luke xvii. io. When ye fhall have done all thole things which are commanded you. fay, We are unprofitable fervants, we have done that which was our duty to do. GLASGOW, Printed for Archibald Ingram, James Dechman, John Hamil- ton, and Tohn Glasford, Merchants in -Glajgozu. M, DCC, XXXVil. 50975^ ( I ) THE BELIEVERS PRIVILEGES C H A P. I. S e c t. I. The Proem, or Entrance intt the Book. O U have heard in my Fiijl Things the Doc- rn e, Precepts, and the Pattern of a Man in hi- Second, or New Bi>tb: Now remains what follows all his Life ; and therein is confidcrablc, - i. His Privileges. 2. His Duties. . i. His Privileges, as he is now a Believer in Chrift, are, Ju/Ufication, Reconciliation, Adoption, SanSification, Glorification. Of thele tome of our Worthies have written largely; and among the reft, that watchful ioul rouzing, foul learch- ing Shepherd * : 1 fh ill not therefore dwell on them, but Cum what he hath, delivered in thefe following Sedhons. Sect. II. Of the fir ft Privilege, viz. Jufiification, TTH E frrft Privilege which immedi- ately follows our Union v.rh To prevent erroneous Mifconceits, which fpring from the confounding of Things that differ, underftand, That a Man may be laid to be juftified, either intentionally, or, virtually, or,* actu- ally i either in God, or, in Chrift, or, in himfclf. i. Intentionally in God, i. e. in God's Purpole and Decree: This is from all Eternity, but this Decree and Intention doth not put any Thing in- to an Eftate of actual Being, but in the Fulnels of Time. 2. Virtually in Chrift : And this is from the Day of Chrift's Paffion, and in the Virtue of his Satisfaction ; yet this intendeth no more, but ihat Sa- tisfaction is made, and Remiffion pur- chafed by the Blood of Chrift. 3. Actually in himfelt : When a Man hath the Pofleffion of Juftification, im- mediately after bxsUnion with the Lord Jefus Chrift. Now this Jun.fication confidered, as it is a State of Fazeur 9 a Covenant State with God, which a Man at his firft Believing is put into, Chrift, is, Juflification\ which con- fifts in 'hele Particulars, lmputat : on of is not reiterated, no more than a Wifej Cbrf/rs Righteoufnefs, and RemiJJion of after that firft Entrance into the Rda- Sin. tinn , is frequently made a Wife ; * Sbtffnrtt'i Sound Bcliercr; yet ffbe Believers Privileges. yet, the particular A lamented, fubdued, returning upon u 8 again, and the Springs in the Bottom rilling our Souls again, that we are weary of our felves ? O but remember, this is not a Cittern, but a fountain ope- ned for us to ivajh in, Zech. 13. 1. As fin abounds, fo grace, in this gift of Righteoulnels, abounds much mere'. The Lord bath changes of garment for us, Zech. 3. 4. by Means whereof there iTmII never enter into the Lord's Heart one haid Thought towards us, of carting us off, or of taking Revenge upon any new Occafion, or fall unto Sin, foas for final Deftruction. 5 By this we have eternal Righte- oulnefs, that never can be loft : If the Lord fhould make us as perfectly righte- ous as once Adam was, or as the An- gels in heaven are, we might be in Danger of lofing this ; but now the Lord hath put our Righteoufnefs into a fafer Hand, which never fhall be loft : Chrift hath obtained an eternal redemp- tion for us, Hob. 9. 12. He hath made an End of Sin, and brouaht'in an everlajling Righteoufnejs. Dm 9. 24; 6; Bv this we pleale God morc,han if we had a perfect Righteoufnefs in our felves: Do not fav, This is a poor ■Righteoufnefs, which is out of my/elf in another : Suppofe it were in ourfelves, fuch a Righteoufnels at beft would be nothing but Man's Rudrcoufnefs, but this is called, The righteoufnefs of God, 2 Cor. 5. 21. Now what is angeli- cal Righteoufnefs, to the Righteoulnefs of God ? 'Tjs but a Glow-worm be- + Quoad reatum \ Mon for mil 1 & intrinfeca juftitia, fed relativa, non quoad quannrarem fed reritatem, ft- enim finica applicano infinitse iuftmrc. Si aliccv, xqne jufti eflemusutv hriftu;, po litmus alios lalvire i: Chrnltis ; atnon, juftina Chiifti fir Boftra, hoii quoad univerfalem valorem fed paiticu Ureal necesfitl- tem, & impiuatur nobis, non ut caufis falvaridrm, fed uc fnbjfclis falvandis, julticia Chnfti eir veie mentoria, noftra aurem ex mera gratia, juliitia Cbiifti eft fubj«s2ive inh.xfiva, nobis cantum comrrni- nicacivt quoad virtutem & eiticaciam. P fore The Believers Frivi'eges; fore the Sun -, the Smell of Efau's Gar- ments (the R besof this Righteoufnefj or the bun of God) are of fweeter O- dour than curs can be, o; ever fhall be. 7. By this we glorifie God exceed- . ingly : Abraham believed, and gave glory unto God, Rom. 4. 20. So when we believe, we glorifie God, we advance his Mercy and free Grace, and triumph in it. 8. By this we have Peace in our Conferences : For Chrifl's Blood is fprinkkd on them, Rom. 5. 1. and that cools the burning Torments of them : None of our Duties can paci- fic Confcience, but as they carry us hi- ther to this Righteoufnels ; only if this Rainbow appear over our Heads, it is a certain fign of fair Weather, and that there mail be no more Deluge of Wrath to overwhelm us. 9. By this all Miferies are removed : When our Sins are pardoned, there is fomething like Sicknefs, Shame and Death, but they are not ; The Inhabi- tants of Zioii JI)all not fas, lamfuk: the people that dwell therein Jhall be for given their iniquity, Ifa. 33. 24. *Tis no Sicknefs in a manner, nor Sorrow, -cor AfrLclion, if the Venom, Sting, and Curfe be taken away by Pardon of Sin, this is the BlefTednefs of all Believers. BUffed is he whofe iniquity is for given, and who fe fin is covered : Blefj'ed is the man to whom the Lord imputeth not iniquity, Pfal. 32. 1, 2. Here's a Bleffing pro- nounced, what mould we do but be- lieveir, and rejoyce in it? Sect. III. Of the Second Privilege, viz. Rean- ciliation. TTH E fecond Privilege is Rrconcilia- "*" tiow. This I called the State or Condition which a-Believer in his Jolli- fication is put into ; and here I confidcr it as a Privilege, which in Order of Na- ture follows Pardon of Sin, asPardofi of Sin in Order of Nature follows Im- putation (f Chrill'b Righreoufnefs: Being juflified byfaith,we have peace with God,Rem.$.*.{i. e.) Chun's Righieouf- nefs being imputed, and fins pardoned, wc have Peace with God ; not oniy Peace from God in our Confcience?, but Peace with God in our Reconcilement to him, and in his FavourXowards us; in our Imputation and Pardon the Lord accounts us jjft, in our Reconciliation the Lord accounts us Friends : Inde'ed our meritorious Reconciliation is by Chrifl's Death ; 2s the King's Son, who procures his Father's Favour towardj a Malefactor', who yet lies in cold Irons and knows it not } and this is* before actual Pardon, or actual Being: But actual and efficacious Reconciliation, whereby we come to the Fruition and Pofleflion of it, is, to my weak Con- ception, after- Pardon of fin. Now this Reconciliation confifts in two Things: 1. In our Peace with God, whereby the Lord lays by all Acls of Hojli- lity againjl us, 2. In the Love and Fa- vourofGod: Henow lovesus noton- ly with a Love of good Will, as in our Election, but with a Love of Compla- cency and Delight. O confider what a blefled ftateisthis ! 1. That God fhould be pacified with us after Anger, after Provocation by Sin, after fuch wrath, which like Fire hath confumed thoufand Thoufands, and burnt down to the Bottom of Hell, and is now, and ever fhall be burning upon them in Hell. 2. That God fhould be pacified wholly and throughly, that there fhould be no confuming Fury left for us to feel : Fury is not in me, faith God, \fa* .27. 4. Indeed Briars and Thorns, i'.e. cbftinate Sinners, that prick and cut him to the very Heart by their Impenitency, he will burn them together 1 be Believers Privileges iCgethe. . God oui ot Chrift is a con- fuming Fire, but in Chriil he is Love, i John 4. 16.. And tho there" ma\ be fatherly Frown?, Chaftifements, Re- proofs and Rods, tho he may for a Time hide his Face, fhut out our Prayers, defer to fulfil Promi/es, yet all thefe are out of Love to us in fome Sort, and we fhall fee it, and feel it fo in the latter End. 3. That the Lord fhould be pacified eternally, never to caftus off again for arfy Sins or Miferies that we fall into: This is wonderful. Thofe whom Men lore, if their Love be abufed, .or if their Friends be in Affliction, they many Times forfake, but the Lord's Leve and Favour is everlafting : The mount aim may depart, and the hills be removed, tut my kindnejs fijall not de- fart from thee, neither Jhall the covenant $f my Peace be removed, faith the Lord, that hath mercy on thee, Ifa. 54. 10. Nay, that which is fomething more, the abounding ot our fin, is now the Oc- cafionofthe abounding of his Grace, Rom. 5. 20. Our very Wants and Miferies, are the very Objects and Oc- cafions of his Bowels and tender Mer- cies : O what a Privilege is this ! Did the Lord ever fhew Mercy to the An- gels that finned ? Did not one caft them out of Favour utterly ? and yet that fo many thousand Thoufands of fins fhould gufh out of my Heart, and thy Heart that readeft, againft the Mercy, Love and Kindnefs of our good God, and for all this he not be incenfed ; that the Lord who poured out all his Anger upon his own Son for us, cannot now pour out, nay hath rot one Drop left, tho he would, to pour out upon us for any one of our fins! Stand amazed ye Angels, and all the Hoft of Heaven at this ! 4. That the Lord fhould be thus pacified with Enemies : A Man may be eafily pac fied with enc that offends him but a li.tle, but wiih an Eremy that ftrikes at his Life fas by every fin we do at the living God, what Can we fay to this ? 5. That he fhould be p?.c : fied by fuch a wonderful Way as the Blood of •Jefus Chrift : This is fuch a Love, as one would think the infinite Wifdorn of a blefied God could have devifed no greater : It is enough to buril the Heart with Aftonifhment and Amaze- ment, to think that the Party offended, who therefore had no Caufe to feefc Peace with us again, fhould find out fuch a Way of Peace as this: Wo to the World thatdefpife this Peace. 6. That being thus pacified, we may come into God's Prefence with Boldnels at any Time, andafk what we will ; I wonder what he can deny us, if he love us : This is the confidence that we have in him, That ifweajk any thing according to his will, he hear- eth us, 1 John 5. 14. 7. That all Creatures fhould beat Peace with us: Tbouftait be in league with the Jones oft he field, and the bea/ls ef the field Jhall be at peace with thee. Job 5. 23. As when the Captain of the Army is pacified, none of the foldi- ers mull hurt or itrike that Man ; fo no Creature mult hurt us, nay all the Creatures that feem our Enemies, fhall be forced to do us good : O death, where is now thy fling ? O Grave ', where is thy victory? 1 Cor, 15. 55. All our Wants will make us pray the more, our forrows humble us the more, our Temptations make us exercife our Graces, our fpiritual Deferens make us long for Heaven, and to be with Chrift ; not only Paul and Apollos, and the world, end life, but death itfelfis curs, to do us good : We may now fieep, and none Jhall male us afraid, Job. 11. 19- We fhall nut be afraid P 2 *f The Believers Privileges. 6 f evil tidings our hearts are fixed, trujUng inthe Lord, Plal. 112. 7. Sect. IV. Of the third Privilege, viz. Adoption. •TpH E third Privilege is Adoption, •*■ which in Order of Nature follows Reconciliation ; whereby the Lord ac- counts us Sons, and gives us the Spirit and Privilege of Sons : Behold ivhat manner of love the Father hath beflowed upon us, that we Jhould be called thefons of God, 1 John 3. 1. TheLord ac- counts us juft in our Juftification^ Friends in our Reconciliation, Sons in our Adoption : Now this Adoption is either begun here in this Life, or per- fected in the World to come, when we fhall receive all the Privileges of Sons, not one accepted. For this lat- ler Adoption, to wit, The Redemption ef tur bodies, Rom. 8. 23. we wait ; but. of the Former we fpeak, the Manner of which is thus: 1 . God loves Jtft/s Chrifl with an un- fpeakable Love, as his only Son, and our elder Brother, 2. Hence when we are in Chrifl his Son, he loves us with the fame Love as he doth his Son. 3. Hence the Lord accounts us Sons, having predeflinated us unto the Adoption of children by Jefus Chrifl to himfelf, ac- cording to the good pleafure of his will, Fph. r. 5. O the Excellency of this Privilege / It appears in thefe Rc- fpects. 1. That the Lord flv.uld prize us as his Sons : A Man that hath Sops, efteems them more than a|L has Goods and Servants j fo the Lord e' ; eem< of the pooreft, anworhieft Believer more than of all his HoufhnM-ftuff, rnore than of Heaven, Eanh, and all the G'ory- of it, more than of all the Kings and great Men in the World. 2. That the Lord fhould take Care for us as for Sons: In Times of Want we are ready to queftion, IVhat we /hall eat or drink ? how we Jhall live ? Matth. 6.31. O confider, are we the* Sons of God ? then he that feeds the Ravens, and clothes the lillies, will pro- vide f"-r us ; or iuppofe we continue in the Want of temporal Things, why the Lord is therein plotting our eternal Good: No chaflening jor the prefent fee met 1 : jo\ous, tut grievous : never the- hjs, afterward it yieldeth the peaceable fruit of right eou/ne/s, unto them which are exercijed thereby, Heb. 12. 11. 3. That the Lord fhould love us as his Sons: Sornetimes we think that the Lord loves us not, -becaufe we do not feel his Love, or know his Love; but do not we love our Sons, becaufe whiles they are young, they know not their Fathers, or becaufe their Fathers are fometimes out of Sight, and have not them always in their Arms ? Zicnfaid, The Lord hath for faken me, and the Lord hath forgotten mev Can a woman for get her fucking child, that fhe Jhould not have compaffion on thefon of her womb ? yea they may forget, yet I will not forget thee, Ita. 49. 14. 15. We may think, becau'e we have fo many fins, or fo many Afflictions, that therefore the Lord loves us not ; but judge we righteoufiy ? Have our Chil- dren no Love from us, becaufe they are fick, and we keep them under a fpare Diet? God knows our mold, and that we are but dujl : He hath freely chofen us to be his Sons, and therefore, no.t- vithftanding all our Sins and Sufferings, he loves us ftill : If he fees Ephraim be- moaning his ftu u bornnefs, as well as fuk- nefs, ;he Lord cries out, and cannot hold, Is Ephraim my dear f on ? Is he a pleafant thild ? for fmce \ [pake a- gainfl him, I do earneflly remember him fill ; therefore my bowels are troubled 'for him, J will furely have mercy upon ?be Believers Privileges. upon him, faith the Lord, Jcr. 3 r . 20. 4. That the Lord mould make us heirs and coheirs with Chrijl, Rom. 8. 17. Sons by Nature are not always Heirs, but all Sons by Adoption are : We are Heirs 1 . Of the vifible World, 1 Cor. 3. 22. z. Of the other World, 1 Pet. 1. 4. 1. Of all the Promijes, Htb. 6. 17. And herein Jehovah himfelt comes to be our Inheritance and Portion for ever : O that fuch VeiTels of Wrath, Fire-brands of Hell by Na- ture, mould thus become the Children of God by Grace, and Heirs of Hea- ven ! 5. That the Lord mould give us (he Spirit of Sons, The Spirit of Adoption, whereby we cry Abba Father, The 1 pi r it of Ailuuncc, witneffing with our fpirit, that we are the children of God, Ram. 8. 15. It doth not onlv witneis to our fpirits, but with ourfpirits, i. e. with our renewed Cot fciences, thus, All Believers are Sous, but I am a Believer, therefore 1 am a Son : Herein the Spi- rit bears Witnefs with us in every Part, Premifes, and Condufion ; only it teftifies more clearly, certainly, com- fortably, fweetly, ravifhing the foul with unfpeakable Joy, and Peace, in the Conclufion : f'ometimes indeed it may be fufpended, and fo me times we may not hear it ; or if we do, we may object, againft it, through the Unbelief in part remaining in us ; yet * if we want it in the Witnefs and Comfort of it, we have it in the Holinefs of it : Hence it is called. The holy Spirit of God, «<'.. e- by we are fealed' unto the day of Redemp- tion, Eph. 4- 30. Sect. V. Of 'the fourth Privilege ,v\z.Sanclif cation TH E fourth Privilege is Sanftifca- * tion, which in Order £>f Nature follows Adoption : No foonerar'e w« fons, but we receive the Image of our heavenly Father in Sanffif cation ; The Manner of it is thus : 1. The Spirit works in us a Principle of fpiritual Life : The Scripture fome- times calls it a Seed, 1 John 3. 9. fometimes a Spring, or Fountain, John 4. 14. fometimes The Life of Chrijl , 2 Cor. 4. 10. it. becauie it is con- veyed unto us by the Spirit of Chrift,by Means of our inleparable Union with Chrift. What Name foever we give it, we may conceive it to be a new Fa- culty added unto thofe which are in Men by Nature, but an Improvement of thofe Abilities to work fpirirually, as they did naturally before Regeneration: Hence it is that a regenerate Man in Scripture is faid, To walk after the Spi- rit, Rom. 8. 1. To be led by the Spirit y To walk in the Spirit, Gal. 5. 1 8. 25. 2. From this Fountain fprings all thole Habits of ipintual Grace, which are feveraity diltinguifhed by the Names of Faith, Hope, Love', &c. alt ho' to fpeak properly, they are but the Diver- fifications of that fpiritual Principle within us, nittinguifhed by thefe Names. 3. From thefe Habits of Grace abid- ing in us, ordinarily proceeds fpiritual Motions and Operations according to thofe Habits. And as it is with Natu- ral Habits, fo it is with fpiritual, they are much increafed and ftrengthned by their Motions, Operations, /. e. by the Ul'eand Exercireof them, and ate as much weakned by Difufe, and Ne- glect of fuch an Exercife. I deny not but for all this, there is within us a wc - ful, finful Nature, crofs and contrary unto Holinefs, and leading us dailv in- to Captivity : yet here's our Privilege,, even Sanclif cation in Part ; furely the * Quando a&usintcimicticur, habitus boc amitthur. Lord 8 The Believer** Privilege?} Lord bath giren us another Nature, a for the Ma/hr's ufe, and prepared unff new Nature: there is fomething die within us, which makes us wreftle a- eatnft fin, and fhall in Time prevail o- verall fin: A bruifed reed /hall he not break, and fmoaking flax /hall he not quench, till he fend forth judgment unto vifitry, Matth. 12. 10. The Excellency of this Privilege ap- pears in thefe Particulars: 1. This is our Glory, and Beauty, even Glorification begun : What grea- t r Glory than to be like onto God? We are changed into the fame image, from glory to glory, 2 Cor. 3. 18. Eve- ry Degree of Grace is Glory, and the Perfection of Glory in Heaven, confifts chiefly in the Perfection of Grace. 2. This will give us abundance of fweet Peace. For whence comes Troubles, and Doubts of God's Fa- vour and Love ? Is it not fome Guile, or Decay here ? Is it hot lome Bold- refs to fin i Is it not our fecret Dal- liance wi h lome known fin, continu- eJ in with fecret Impenitency? On the o her fide, what was Paul's Rejoycing ? Hezekiah's Peace ? The one cried, That in all fmcerity and. fimplicity he bai his converfation amongfl men ; the other, Lord, remember^ I have walked before thee uprightly : Not that this was the Ground of their Peace, for that is only free Gr^ce in Chrift,but the Means of their Peace, 1 Cor. 1. iz. \Ja. 38. 2, 3. That is a curfed Peace, that is kept bv looking to Chrift, and yet loving our Lufts. 3. This w II make us fit for God's Ule: A filthv ur clean Veflel is good f r nothing, till deanled; a Mmm-jft firrr. purue himfeU, and ihen he fhill be c vejftl unto honour, janttified, and meet every good work, z Tim. 2. zi. 4. By this we have a fweet and com- for able Evidence of our Juftification: Nor is this a running upon the Cove- nant of Works: I; not Sandificstion ( the writing of the law in our hearts) a Privilege of the Covenant of Grace, as well as Juftification ? .and can the e- videncing of onePrivilege by ano:her,be a running upon theCovenant o/Works? Oconfider, how many evangelical Pro- mifes are made to Perfons inverted with fuch and fuch Graces ! as, of Poverty, Mourning, Meeknefs, &c. Matth. 5. 3, 4, 5, 6. and to what End ? but that every one may take, and be allured of his Pertion manifefted particularly there- in ? furely none are juftified, but they are lanclified ; or if not tandified, they arc not juftified. Sect. VI. Of the fifth Privilege, viz. Glorification: TH E fifth Privilege, is, Glorificati- on, which is the laft, in executi- on, of God's eternal Purpofe towards all his beloved and chofen ones : And hereby are we made Partakers of thole endlefs and unutterable Joys, which neither eye hath feen, nor ear hath heard, nor the heart of man conceived: But of this vou have feveral Sermons in my Lafl Things, enough to chear up all thofe precious Hearts that have any Title to, or Intereft in the Lord Jefus Chrift: M> Meaning therefore, is, to pafs by tho'e Pr vileges, -and, Secondly, to come to the Duties, which gracious Spirits, in all faithful and- thankful O- bedience unto him that hath called them, are ready to fall upon. CHAP C 9 ) CHAP. II. Of DUTIES in General. Sect. I. Of the Equity of Duties. NO fo^ner is the Soul tranflated into the State of Grace, and crowned with thofe 'glorious Privileges, but immediately it cries out, O Lord, what Jhall I now do for thee ? How pall I now live to thee ? Good Reafon, the Sou), fhould now give up herfclf to Chrift, for fhe knows, fhe is not her own, but Chrift^. Can there he fuch an Heart in any Chriftian, as now to caft off Duty, and continue in fin, becaule fo much Grace hath a- bounded ? O no ! The Love of Chri/1 conflraines us\ ("faith the Apoftle ) be- caufe we thus judge, lhat he died for all, that they zuhich live, fhould not henceforth live unto the?nfelves, but unte him which died for them and rofe again, 2 Cor. 5 . 14, 15. There is a Principle of Love now in the Hearts of Believers, and this Love of Chrift conftrains them to live to. Chrift, Ye are now a chofen ge- neration, a royal prieflhood, a holy nati- on, a peculiar people, that ye fhould J))ew forth thepraifes ofChri/l, who bath cal- led you oat of darknefs into his marvel- lous light, 1 Pet. 2. 9. What blefled Titles are thefe ? and to what End ? but that they who are fo enobled by Chrift, may now adorn the Gofpel of Chi ift, and fhew forth the praifes of him who hath called them ? Dearly beloved, ( faiih the Apoftle ) I befeech you, as grangers end pilgrims, dbfUin now from flejhlylufls, which war again fl the foul, having your converfation henefl a- tnong the Gentiles, that whereas they fpeak again fl you as evil doers, they may, by your' good ivorks which they ftall beheld, glerife God in the day of vfitation. But what Duties mud they fall on ? 1 . Sub- mit yourfehes 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 zvrongs, 1 Pet 2. 11, 12, 13, 17, 19. You have herein Chrilt for Example, and you muft do all for Chrift's Sake ; or, if thele Duties will not contain a.I, Za- chary tells us, that being delivered out of the hands of our enemies, we mufi ferve him without fear, in holinefs, ( in all the Duties ot the firft Table ) and right eouf- nefs, ( in all the Duties of the fecohd Table ) all -the days of our life, Luke 1. 74, 7?. Indeed, how can we love Chrift, and negleft Duty to Chrift? \f you love me, faith Chrift, keep my com- mandments, John 14. 15. the Love of Chrift will conftrain us to embrace his Commandments, as a mod precious Trealure. 1 hope ajfuredly, that the God of Grace and Mercy will keep, by his Power to Salvation, all thefe Perfons he doth deliver; and that ,l>e will fow the Seeds of Grace in their Hearts, that they may not fin prefumingly. And I hope alfo, God will meet with fuch as are Dxfturbers ef the Truth of Chrifl, and Peace of the Gofpel by their bafe and vileConverfations: And\ // ball recommend to them the read- ing of the Epijlle of Jude zckere the} may fee the fearful Wrath of God upon fuch Perfons as abufe the Grace of God to fin. O let not the Love of Chrijl thus manifejlfi. be fo bafely requited at your Hands ) feeing the Lord hath fo freely loved Of Duties in general. to loved you, and given Chri/l to you, that you might be to the praife of the Glory of his Grace, in a Godly Chriflian Conver- sion, whe-euntoyou are ordained*. For you are God's workman/hip, faith the A- poftle, created in Chrift J efus unto good works, which God hath before ordained^ that youfhould walk in them, Eph. 2. 10. And 1 hefeech you always to remember , That you cannot aafwer the free Love of God towards you any tther way, but by Jhewing it in a fruitful converfation in the World ; confidering that one End of your Redemption, that Chri/l, who gave himfelfforyou, might redeem you from all iniquity, and purify you unto him/elf a peculiar people, zealous of good works 9 Tir. 2. 14. Here's good Equity for Duties ; the Soul cannot confider her Deliverance by the Blood of Chrift, and by the Spirit of Chrift, but fhe cries, What /ball I render unto the Lord, for all his benefits towards me ? 1 will take the cup of falvation, and call upon the name of the Lord : I will pa% my vows unto the Lord, now in the pre fence of all his People : O Lord, truly I am thyfer- vant, lam thy fcrvant, and the fon of thy handmaid ; thou hajf loafed my bonds. For a Man that hath a Touch of the Loving-kindnefs of Chrift, and there- fore ftand?. ready to fpeak forth the Praife of the Glory of his Grace, that hath fo freely laved him, it muft needs be an ac- ceptable Service to God in Chrift. Sect. II. Of the Inefficiency of Duties. BUT alas, what are thefe Duties to my Lord ? or what are thefe Duties in them ("elves ? 1. All the Duties of Man, they are no'.hi' gat all unto God: Can a man be profitable unto God, as he that is wife can he be profitable unto himfelf? \s it any pleajure to the Almighty, that thou art righteous ? Job 22. 2, 3. Or is it gain t9 him, that thou makejl thy ways perfecl ? If thou be righteous, what giveji thou him ? or what receiveth he from thine . hand? Job 35. 7. O my foul, thou halt Jaid unto the Lord, Thou art my Lord : Plal. 16. 2. And what then? whatRe- cornpente to God tor this Propriety ? Nay, David is here non-plufs'd, My Goodnefs extendeth not to thee. All the Service o'f Men and Angels, tho they run parallel with the longeft Lines of Eternity ,are infufficient Recompenfe for my Soul's Deliverance: When we have done all we can, dill we mud fay, We are unprofitable Jervants, Luke 17. 10. 2. All the Duties of Man, as they are done by Man, are, in thatRefped% linful : What is Duty, but Man's Tye to that which is due ? or, if we follow the Latines, what is Duty, but Obedi- ence commanded by God, to be per- formed by Man ? Now wherein any Thing is to be done as of Man, therein is fome Mixture of fin : All our righte- oufnefs is as filthy rags, as a menflrous cloth, I(a. 64.6. How? Allour righte- oufnefs ? Is it true, whilft a Believer's Heart is overcaft with grofs Vapour?, and is more than ordinarily dull in Hear- ing, whileft it flies low and flow in praying, and is fornewhat ftiff, and un- toward in fading above mealure, fuch . Righteoufnefs goes ufually for fin ; but if a Soul gets under full fail : if it be fil- led with a ftiff Gale of the Spirit of Chrift ; if Floods of Meltings flow from it, if it cry mightily, be fwift to hear, be greedy in fucking in Divine Truths, and be fornewhat exact in ob- ferving practical righteous Mens, to mourn arjd pray luftily, being helpt by * An ingenuous Coafeffirtof Dr. Criff our open Adwfcry ; ft me- :1m extoll him, may do well a remember it. See Dr. Criff'i Aflur*nce of FanU.- the Of Duties in general the Spirit herein : Are fuch Prayers, Mournings, and other "Divine Exei- cifes in any fort finful ? yes, as there is fome Mixture of Man's Infirmity in them; and in our bell Duties there is fome fuch Mixture ; for all cur right e- eufnefs is 'as filthy rags, as menflrous clothes ; I know who hath laid it, and yet I know not wherein to .contradict it. Chrijlians may diflingufh between that which is the Spirit's, in wcks after renovation, and the whole work after they have done it : Now altho the Motions and Aft/lance. of 'the Spirit be pure, holy, and without f cum in the Spring, to wit, in it /elf-, yet, by that Time ihefe Motions and Ajfiflance have paffed through the channels of their Hearts, and have been mixed ■with their manifold corruptions in doing, even the whole Work, thereby becomes pol- Jutted f. With him agrees one truly orthodox ; faying, Albeit our good Works are perfecl, in refpeft of the Spi- rit, from tuhom they fir ft 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 %, It this be fo, that our bell Recompenfe to Chrift, far his Loves, be unprofitable to him, and finful, as done by Man; What fhall I fay ? how muft I carry, faith the Soul, to my Redeemer ? Sect. III. Of the Healing of Duties. I Dare not obey ; tho all the Duties in the World are infufficicnt r.o re- compenfe thofe Bowels of God's Mer- cies in Chrift, I muft not therefore call away Duties. It is true, I cannot but fin in all I do, my befl Duties ( n iked- ly and barely considered in themlelves ) are tainted, poiloned, and mingled with fin * : But will it fellow, That, be- caufe I cannot be more clean, there- fore I muft be rr-ore filthy than need*? Nay, O my Soul, it ihon ?.rt married to that Bridegroom Chrift, Duties and all Things elfe are clean to thee, The whole Filth and Dung of cur Works, through Faith in Chrift, is extracled by Cbrtft, and he prefenting the fame- purged by him/elf alone, they are accepted with God : In this relpccl there is an healing of Duiies, if we be in Chrift. Certainlv, 'hat Fruit which cometh from a Root of Faith, muft netdsbe^ood Fruit ; 1 believe, there- fore I /peek, faith the Pfalmift, Pfalm 1 1 6. 10. O my Soul, canft thou lay thus? I believe, therefore I pray ; I believe, therefore I fanctify the Lord's Day ; I believe, therefore I do all Du- ties of Obedience : ' Thy Obedience then is the Fruit of Paradife,for it grows on the very Tree of Life. Chrift is The Sun ofrighteoufnefsthat arifethwith healing in his wings, Mai. 4. 2. Chrift is that Sun, that by his Heat of Love extracts all the Filth of Sin out of thy Duties performed; and fo thy Duties are healed, the tpiritual Part of them be- ing prefented by the Interceflion of Chrift, and the carnal Delecls covered by the Righteoufnefs of Chrift, in. whom the Father is always well pleafed Sedl. 1. Of the Manner of healing our Duties. NOW the Manner, O my S^u!> how Chrift heals our Duties, i c is thus: 1. He takes our Perfors, and carries them in to God the Faihei, in a moft unperceive; bit Way to us ; he knowaj that if our Perform be no- firft accepted, our Duties cannot be accepted :*Love »V f Dr. Crift in his Sermon on Fbilif, 3, (. A known Adverfyry to the pure Do&iine of Duties ^ 7»4f's High-way to Heaven, * Dr. Cnff on bis Strmon oa Pbilif.4.. t. » me Of Duties in general. 12 me, and love my Duty; hate me, and hate my Duty. It is true, that in the Covenant of Works, God firft accep- ted of the Work, and then of the Perfon; but in the Covenant of Grace, God iirft accepts of thePerfon, and then of the Work: Now therefore, that our Works { our Duties ) may be accepted, Chrift Jefus our great High Prieft firft lakes our Perfons, and carries them into the Prefence of God the Father: This was plainly fhadowed out to us by that of the High Prieft, who went into the holy of ' holi 'eft) with the names of all the tribes upon his breajl, Exod. 28. 29. 2. As Chrift takes onr Perfons, and carries them into God the Father; lo, when we perforin Duty, he obferves what Evil or Failing there is in that Duty, and draws it out before he pre- fent it to God the Father: Asa Child that would prele'nt his Father with a Poiie, he goes' into the Garden, and gathers Flowers and Weeds together ; but coming to his Mother, fhe picks 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 Weeds and Flowers together, but Chrift comes, and picks out the Weeds, and fo prefents nothing but Flowers to God the Father : Who may abide the das of his coming ( faid the Prophet of Chrift, Mai. 3. 2, 3, 4. ) and who /hall ft 'and when he appear e th ? for he is like a refiner's fire, and like fullers foap: And he /kail fit as a refiner and purifier offiher, and /hall pur ifie the fons of Levi.> and purge them as gold and filver, that they may offer unto the Lord an offering in righteoufnefs ; then /hall the offerings of Judah and Jerujalem be pleafant unto the Lord: Mark, Then fihall their offerings be pleafant : Then ? when? When he had purged their facri- fices and their offerings. Thus ir was in the Days of his Flefh, and much more now. 3. As Chrift takes away (he Iniquity of our holy Things, to he obferves what Good there is in any of our Du- ties, and with that he mingles his own Prayers, Interceflions, Incenfe, • and prefents all as one Work mingled toge- ther unto God the Father : 4ni another Angel ( viz. the Angel of the Covenant) came and flood at the altar, having a golden cenfer, and there was given to him much incenfe, that he /hould offer it with the prayers of all faints upon the golden altjr, whichwas before the throne : And the fmoak sf the incenfe which came with the prayers of the faints ', afcended up be- fore God, out of the Angel's hand, Rev. 8. 3,4. s e a. 2. The Soul's Qtieries in this Cafe. Quer. 1 . IF this befo, O my Soul, what ■* is thy Cafe ? Are not mofl of thy Duties perfermed with many Failings, infirmities* Hardncfs of Heart, Strait- nefs of Spirit, diftracling Thoughts ? and is there any Healing for fuch a Duty as this ? Anfw. O yes ! For, 1 . In every Duty we perform , there are two Things ; there is the Sacrifice, and there is the Obedience in offering of the Sacrifice ; the Sacrifice may be imper- fect, and yet our Obedience in offering the Sacrifice may be perfect with Gofpel Perfection. 2. God deals with our Duties as with our Perfons; tho he find a great deal of Ungodlinefs in them, yet he imputes his Righteoufnefs unto them, and fo he juftifies oar Duties, which, in our Eyes, are moftungodly. This indeed is a Wonder; did we ever hear or re^.d of any Seal, that, when it was fet upon the Wax, would change the Wax into its own Mettal? Or, did we ever he.ir or read of any Stamp, that being fet upon Brafs, it would change the Brafs into Silver ; .or, being fet up- on Of Duties in general. on Silver, it would change the Silver into Gold ? O, but when Cnrift comes unto a Duty, and fets his own Stamp, and his own Righteoufnefs upon a Du- ty, that which was brafs before, i. e. full of Failings and much Unrighteouf- nefs, he changes it into Silver, into Gold ; he only hath the Philofpher's Stone ( as I may Jo fpeak ) and all that Chrift toucheth, it prefently turneth intg Gold ; he turns all our Duties in- to golden Duties, and fo prefents them unto God the Father. Quer, 2. But how foould 1 hioiv that Chrijl thus takes my Duties and heals them, and mingles them zvith his own incenfe, and carries them in unto God the Father ? Anfw. Confidcr, didft thou ererfind a fpiritual Fire come down ( as it were ) upon thy Heart in Duty, or after Du- ty? In the Time of the Old Tefta- mant, if they offered up a Sacrifice, and a material Fire came down from Hea- ven, and burnt up the Sacrifices to Afhes, it was a certain Teftimony that the Sacrifice was accepted: Now in the Times of the Gofpel, we mult not expert material Fire to come down upon our Duties ; but hath the Lord at any Timecaufed an inward and fpiritu- al Fire to fall down upon thy Heart, warming thy Spirit in Duty ? There the Lord fpeaks thus much to thee, That thy Sacrifices are turned into Afhes, and it is accepted by Jefus Chrift. Quer. 3. O but whence comes this Fire nozu in thefe Gofpel Times ? Anfw. It ifluos from the Blood and Interceffions of Chrift our Great High Prieji'jxx. is the Efficacy of his Blood, and Power of his glorious Interceffion, that when thoufeeleft 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 , »5 or in this Duty, feel my Heart warmed \ or favingly affeeled ? O I fee, I am bound to believe, that the Lord Jefus whi fits in Glory at the right Hand of God y now, nozu he remembers me a poor Worm on Earth ; niio 1 feel the Fruit of his Death, and lnterccjp.cn in Heaven ; now I feel his Spirit, Power, Grace, Com- fort, Prefence, Sweet nefs •> now I tafte % I drink* I tnjoy, and am abundantly fa- 'tisfied zvith his Rivers 'of Pleafures : And if this Prefence of Chrift be fofweet, zohat is him/elf then P O my Soul, if ever thou dolt thus relifh the Blood and Spirit of Chrift upon thy Spirit in Du- tics,go thy way, and giveGlory to God. Sect. IV. No refling in Duties. AND yet be wary, O my Soul : It *^ was Luther's Saying, Take heed not only of thy fins, but alfo of thy good Du- ties ; they are apt ( by reafon of our Corruption) to bring Men into them- felves, and this is very dangerous. Cer- tainly a Man may not only exclude Chrift from his Soul by grofs fins, but by fclf- confidence; You are they which jujlife your felves, (aid Chrift, to the Pharifees , Luke 16. 15. .Take x prophane Man , what makes him drink, fvvear, cozen, garee, whore? Is there no God to punifh ? Is there no Hell hot enough to torment ? Are there no Plagues to confound him? Yes: Why fins he then ? Oh ! he prays to God for Forgivenels; he forrows and repents in fcciet ( as he faith ) and this bears him out in his loud Prancfcs.Take a moral Man, he knows he hath hi* Failings, and his Sins, asthebeft have* and is overtaken fometimes as the bell are; Why doth he not remove thefe fins then? Why is he not more hum- bled under his fin c ? The Reafon is, he con 11 an My obierves Evening and Morning Prayer, and then he craves Q^a Forgive- H Of Duties in general Forgivenefs for Failing?, by which Courfe he hopes to make his Peace with God: And hence he finneih without Fear, and rifeth out of his Fall into fia without forrow ; he maintains his fins by his Duties. Take a Profcilbr, fuch a one as may be exceedingly troubled about his fins, as endeavours very much after Mourning, Repenting, Reform- ing, and others commend him tor a di- ligent Chriftian, Do you not jee how .he mourns , and weeps, and prays? and now the Wind is over, the Tempeft down, and there is a great Calm m his Soul, how comes he to this Quiet ? Oh ! his Afflictions were enlarged, he hath reached fo high, as to a very Pro- portion of Repentance, and Tears, and Sorrow, and Fa fling, &c. and this hath given him Eafe, this hath took away the Burden, and laid bis Soul at rejl: O poor Soul, is this all the Remedy to rid thee of the Sting and Guilt of Sin ? Haft thou no more Pantings, but only after Bitternefs, Heavinefs, Mourning, Melting, extraordinary Enlargements? Why then, let me tell thee, all thy Righteoufnefs, tho it were more perfect than it is, is but a filthy rag, Ifa. 64. 6. Couldft thou weep thy Heart out, mould thy Heart .melt like Wax, dif- folve into Wa'er; Couldjl thou dejire end pray till Heaven and Earth fhook, till thou hadfl worn thy Tongut to the Stumps ; Couldjl thou f aft till thy Skin and Bones cleave together ; Couldft thou promt fe and purpofe with full Refolution to be better ; couldft thou reform tbv Heart, Head, Life, Tongue, fame, nay, all fins ; couldft 'thou live like an Angel, Tears as there be Pries of Grafs on the Earth, or fands on the Seafhore, or Stars in Heaven, or metes in the Sun ; 1 tell thee, not one Spark of God's JVrath a- gainjt thyfms, can be quenched by all thefe Duties, nor by any of thefe Sorrows or Tears *. It was Aufiin's Saying, thoit founds harfh, that Repentance damns more than fin; meaning, That thoulands did pe- rifh by refting therein : It is not digging within ourfelves, for Power to lea've fin, to be more holy, and humble, and religious, and confeiencious, and fo to think to work out ourfelves in Time out of this State: The Words which the Prophet put into Jfrael's Mouth, il they would truly turn unto God, were thefe, Afhur fhall not lave us, we will not ride upon horfes, Hof. 14. 2. q. d. We will trull no more to thefe out- ward Means, we will not fave our- ielves by our Graces, or Abilities. But how /hall any Man know that he refts in his Duties ? I anfwer by thefe Signs following %. 1. It is a Sign that a Man refts in his Duties, if he never found it a hard Mat- ter to "come out of his Duties: Exa- mine, 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 Intanglements, thou haft juft Caufe to fear. a. It is a Sign that a Man refts in Duties, if he exceedingly priz« rhe bare Performance of Duuesj thofe Duties that carry thee out of thy fell unto Chrift, make thee to prize CISfjft: Now tell me, Doft thou °lorv in thy Jhine like a Sun. walk up and down the felf? Doft thou lay, Now I am (ome- JVorld like a diftrefs'd Pilgrim; couldft body? I was before ignorant, forget ful % thou So ten thoufand Deaths, ly at the- hard-hearted, but now I under ft and bet" Fire back in Hell fo many millions of ter, now J can forrow for my fins, lean '» Sbefhn&'i Sincere Convert. $ iliS* I $ra) Of Duties in general. *5 pray withfome Life, now I have done very well. Alas poor Soul! if thou refteih here, it thou thus inhanceft the Price of Duties, that thou beginn'ft to do;e on them, then do I p'ronounct from God, That thou 'dod reji in Du- ties: Thefe things, .faith Paul, I ac- counted gain ( ;'. e. before his Converii- on ) tut now I account them lofs, Phil. 3. 8. This is the Realon why achild of God commonly after his Prayers doubts much of God's Love towards him ; whereas another Man that falls fhort of him, never lo much as quefti- ons his Eftate : The Firft feeth much Rottenncfs and Vilcnefs in his bed Duties, and lo adjudgelh meanly of himfelf: But the Other is ignorant of any fuch Vileneis, and therefore he prizeth and efteems highly of them 3. It is a fign that a Man refts in his Duties, if he never came to be lenfible of their Poverty, and utter Emptinefs of any Good in them. Didft thou ne- ver feel thy felf in this Manner f Oh I am as ignorant as any Beafl, as vile as any Devil ; what a Nejl and Litter of Sin and Rebellion works in my Heart ? I once thought, at lead, my Heart and Defirestvere good,but now 1 feel no fpiri- tual Life ; O dead Heart, I am the poorejl, vilejl, balejl and blindejl Crea- ture 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 Righieoufnefs by Duties i. e. if he «rJze not, defire not, delight not in Union with the Lord Jefus Chrift •, Hence a Child of God afks himfelf af- ter Sermon, after Prayer, after Sacra- ment, What have I gained of Chrift ? Have I got more Knowledge of Chrift ? more admiring of the Lord Jefus Chrift? On ;he contrary, a carnal Heart, that refts in his Duties, afketh only,. What have I done ? I thank God, faid the Pharifee, I am not as other men are y If aft twice in the week, Igivetythes of all that I poffefs, Luke \ 8. 22. So I pray, and hear, and reform, and for- row for fin, therefore I think verily I Jlmllbefaved? No fuch Matter; let a Man have a Bucket of Gold, doth he think to get Water, becaulehehath a Bucket; no, no, -he muft let it down into the Well, and draw up Water with it : So muft thou let down all thy Duties into the Lord Jefus Chrift, and draw Life, and Light from his Fulnefs, otherwife, tho thy Duties be golden Duties, thou (halt perifh with- out Chrift. Sect. V. Of the Ufe and Ends of Duties. AND canftthou not, O "my Souf, ^* be laved by thy Duties ? to what End fhouldeft thou pray, or hear, or forrow, or repent, or meditate, or examine, or confer? I anlwer, There are many Ends and Purpofes, for which Chriftiansmay, and muft perform Du- ties. 1, That herein, and hereby, they may exprefs their Obedience to God's Will: Rejoyce evermore, pray without ceafing, in every thing give thanks, for this is the will of God in Chri/i Jefus con- cerning you, faith the Apoftle, 1 Thrff. 5. 16, 17, r8. And this was the Ground cf David's Inference, Thou hafl commanded us to keep thv precepts diligently: and what then ? O that my ways were direcled to keep thy fid" tutes, Pial. 1 19. 4. 5. 2. That God the Father of our Lord Jefus Chrift may be honoured by the Performance of thefe Duties : Here- in is my Father glorified, that you bear much Fruit, John 15. 8. And as the Apoftle, Ye are a cbofen generation, a royal Pried hood, an holy Nation, a \6 peculiar people, that yejhouldjhewfortb the praijes of him zvho hath called you out of darknefs into his marvellous light-, Abraham believed, and gave God glory, i Pet. 2. 9. So we fhould pray, and meditate, and hear, and all fhould tend to the Glory of God. Indeed, Hypocrites Aims are at other Ends, by giving alms, and praying, andfafling, that they may have gjory of men : That they may be feen of men : That they may appear unto men, Matth. 6. 2. 5, 16. But the Child of God aimesat the Glo- ry of God. I confefs, 'tis God's Grace to account of Man's Duty as his Glory, feeing it is fo defective. 3. That Duties may be as Evidences of God's everlafting Love 10 them who are in Chrift Jefus: They cannot fave, but they lee the Soul into Chrift, and follow, and accompany luch a Man as fhall be faved. TVe hear of Jome that boa/l of Joys, Feeling, Gifts^ Spirit, and Grace ; f but if they walk in the Commiffion of any one Sin, or in the Omijfion of any one knoivn Duty, or in the flovenly ill favour edP erf ormance of duties, they can have no Affurance (fay what they pleafe) without flattering of them - felves : If thefe things be in you, faith Peter, and abound, they will make you that you /ball never be barren,' or unfruit- ful in the knowledge of our Lord Jefus Chrifl ; and he that Jacket h thefe things is blind: Wherefore, Brethren, give diligence to make your calling and election fure % 2 Pet. 1. 8, 9, 10. Duties bring you in to Chrift, and are Eviden- ces when you are in Chrift, that the Lord and Mercy is yours, even as at the Sacrament, the Elements of Bread and Wine are outward figns to bring Chrift and the Heart together ; indeed tne Heart mnft not reft in thefe figns, Of Duties in general* but when the Soul is let in fo Chrifh then Faith muft let go the outward Elements, and clofe, and treat imme- diatly 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 un- to Chrift, and their rejoycing is not in them, but in Chrift ; their Confidence- is not pitcht upon them, but upon Chrift ; there is and will be no Danger at all in making luch Ufe of figns ; es- pecially feeing in Nature, the Effect is a fign of the Caufe : Neither is it more derogatory to Free-grace, or to Chnft's Honour, for God to make fuch Effects figns of our Union with him, than it was to make outward Signs 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 Promifes : God- line fs is prof table unto all things, faith the Apoftle, having the promifes of the life that notv is, and of that which is tf come, 1 Tim. 4. 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 own FaLthfuinefs. Reddis debiia, nullidebens, cried Au/1 'in ; Thou Lord payefl debts, and owe/1 to none , it was free for thee before thou hadfpro- mifed, whether to give me Heaven, or m: But now the IVord is out of thy Mouth, I ufe Duties as Means, tho I adhere only to thee, and to thy Faithful- nefs, who has promifed. To prevent Miftake, Duties are confidered in a double Relation: I. As Services, in refpeel of the Command; and a. As Means to obtain Bleffings at God's Hands in Relation, to bis Promife. Now the f Sbepb ibid. Moft Of Duties in general. Med in the World perform Duties as A£ts of Obedience only, and fo reft in the prefent Performance ; but if wedo them in Faith, we * fhall have an Eye to the Promile, and look on Du- ties as Means to obtain fome Mercy ; yea, Salvation itfelf at God's Hands, Phil. 2. 12. Rom. io. i o. z Cor. 7. io. 1 Pet. 1. 9. But is not this to be faved by Duties P No fuch Thing : For herein we fpeak not of Duties originate, or pre fe, but i njl r urn ent ally, and with relation to the Lord Jeius Chrift ; not as merito- rious Caufes, but as fubordinate Means 0/ our Salvation in the Name of Chrift. The beft of Duties carry not fuch Lul- tre, Beauty, and energetical Virtue in their own Faces and Natures j they are but meer ampty Pits, and dry Chanels, of thcmfelves, tho never fo cujiouily cut out, but Chrift fills them (and as fome defire Minifters to doj folam willing for my Part to fay and exprefs thus much of Chrijl, that the People may dearly under/land and remember fo much, and be guided explicit ely to the Fountain itfelf, Chrijl alone. % 5. That thefe Duties may turn to our Comforts : Not fo, as to put Confidence in them, to take Comfort from them asaCaufe; that cannot be, for who can look upon any Thing he doth with that Boldnefs ? but as the Teftimony of God's eternal Love to us. Thus Hezekiah, not as a proud Pharifee, but as a thankful Acknow- ledger of what was in him, prayed, I befeechthee, O Lord, remember me, how I have walked before thee -in truth, and with aperfecl heart, and have done that l 7 which is good in thy fight, 2 Kings 20. 3 . Some fuppofe, That fuch a Temp- tation as this might fall on Hez-ekiah, that when he had laboured to demolifJ)all thofe Super [litions, and now became dan* gersuflyfick, that he had not done ivell ; and therefore he comforts himjelf in his Heart, that he did thole Things with a perfecl Heart, not abfolutely, but compa- rativey per feci : We may therefore take Comfort from Duties, not foas to reft in them, but fo as to praife God thereby. . 'Tis a good Way, nefciendo fcire, in not knowing to know, that fo we may praife God for them ; zr\d fci- endo nefcire, in knowing, not to know', that fo we may be humb.'e in our felves. 6. That others might receive good, and thereby be occafioned to glorifie God: Theje things are^good, and pro- fitable unto men, faith the Apoftle, Tit; 3. 8. and, Let your light foflnne before men, that they may fee your good 'works, and glorifie your Father which is in Hea- ven, Matth* 5. 16. Chrfft doth not here encourage Vain-glory, but he propounds the true End of our vifible Holinefs ; for Godlinefs being JLight, it ought not, in fuitable Dudes, to be hid under a Bufhel : My goodnejs ex- tend; th not unto thee, but to the faints that are on the eartk i and to the excel- lent, in whom is all my delight, Pfal. 16. 2, 3. Jerom (aid of Aufilin, That he loved Chrijl dwelling in Aufiin ; fo ought we to walk, that oihers may love Chrift dwelling in us. There's an Exhortation to Wives, fo to walk that their hufbands mav be won to the Lord, 1 ?et p. 1. Sweet Soul ! it may be thou prayejl for thy Hufband, in * Certainly Duties are not only as figns, but they are means, ways and qualification?, which God hath appointed ai teeedeutly do grace and falvation; Tlio Kill we fay they have no merit or condjgBicy in them to purchafc falvacion, y. t chey are ufed as means wheieby heaven is obtained. Stores oKhc true doftiine of Justification ± Dj. Crifp on Phil. 3. S. , a carnal i8 Of Duties in general. a carndl condition i thou defirefl him to go to hear fuch a Minijler, fuch a Sermon ; go on in thefe Duties, adding this to the Rejiy fee that thy Life alfo may convert him. 7. That Duties may carry us to the Lord Jefus, the only Saviour ; he a- lone is able tofave them to theuttermojl that come unto God 'h him , Heb. 7. 25. ;*, e. in the Ufe of ihe Means: Hear a Sermon to carry thee to the Lord Je- fus: Fall and pray, and get a full Tide of Affections in them, * to carry thee to the Lord Jefus Chrift i. e. to get a more Love of him, more Acquain- tance with him, more Union in him, and Communion with him j ufe thy Duties, as Noah's Dove did her Wings, to carry thee to the Ark of the Lord Je- fus Chrift, where only % there is Reft: : If me had never ufed her Wings, fhe had fallen in the Waters j and if fhe had not returned to the Ark, fhe had found no Reft : So, *f thou (halt ufe no Duties, but caft them all off, thou art fure to perifh ; and if they convey thee not to Chrift, thou mayeft lie down in for row: Or as it is with a poor Man, that is to get over a great Water for a Trealure on the other fide, tho he cannot fetch the Boat, he calls for it, and ufeth it, to carry him over to the Trealure: So Chrift is in Hea- ven, and thou on Earth, he doth not come to thee, and thou canft not get to him, now call for a Boat ; thp there is no Grace, no Good, no Salvation in a pithlels Duty, yet ufe it to carry thee over to the Treafure, The Lord Jefus Chrift : When thou comeft to hear, fay, Have over, Lord, by this Sermon - y when thou comeft to pray, fay, Have over. Lord, by this Prayer to £ Saviour : But this is the Miiery of People, like fool im Lover?, when they are to woo for the Lady, they fall in Love with her Handmaid, that is only to lead them to her: S© Men fall in love with, aud dote upon their owti Duties, and reft contented with the naked Performance of them, which ; re only Handmaids, to lead the Soul unto the Lord Jefus Chrift. 8. That the Lord Chrift may be ex- alted, and advanced by Duties. The main End^f Dutiei, is the Glory of him who hath redeemed us with the Price ot his Blood, and by the Power of his Spirit ; this fe r .s the Crown on his Head: Behold King Solomon, with the crown wherewith his mother crowned him, Cant. 3. 11, How many per- form Duties, not to fetthe Crown on Chrift's Head, but to fet the Crown on their own Heads ? So do Hypo* critcs, that feek their own Praife, and Credit and Profit ; fo do all, efpecially that do any Thing with a Conceit of meriting at Ged's Hands. Now this is the main End of right Obedience, that the Crown may be fet on ChrijVs Head, that he who is King of Saints, may have the Honour given him, due to his kingly Office. In this Refpect, I cannot blame them who blame others, for crying up, and magnifying Man's Works in their own Name. To fay, That Chrifl is always fuppofed as Princi' pal x is no fufficient Apology : For why only fuppofed ? why not he named, as well as Duties and Righte- oulnefs? Certainly, it is not good Manners, to fay no worfe, to forget him, whiles his poor Inftruments are fo highly remembted. When Servants bring Prefents from their Matters to a- nv, they do dot (ay, I bejlow fuch and fuch a Thing m you, but, My Majler * Sbep. ibid. fends 0/ Duties in general. H+**s it ita ; if he fhould take it on "nimfelf, he fhould go for an arrogant Fellow : nor will it falve the Matter, when he is taxed for fuch Arrogancy, to fay, My Mafler fhould have beenfup- pofed, when he gave no Hint of him. Methinks it were comely (faith the Au- thor * rightly in this) in extolling of Man's Righteoufnefs, explicitely to afcribe ell the Praife to the Glory of Chrift, and his Grace-. Andl fee not ( faith f A- nother ingenioufly) but that Miniflers may be humbled, that they have prejfed religious Duties, but not jo as to fet up Chrifl : and hereby People have been content with Duties, and Sacraments, tho fto Cbri/l in them , but as Veffels were to be of pure Gold in the Temple, fo eught all our Duties to be of pure and meer Chrift for Acceptation. Again, 1/ Bernard faid, He did not love to read Tully, becaufe he could not read the Nev.e of Chri/i there ; how much rather may we fay, That in many Sermons, in many a Man's Minijlry, the Drift and End of all his preaching is not, that Chrifl may be advanced. And again, Let * Chrifl be the Matter of our Righte- oufnefs and Comfort , more than he hath been ; you know the Pofls that were not fprinkled with Blood, were fure to be de- flroyed, and fo are all thofe Perjons and Duties that have not Chrijl upon them. How fweet is the Harmony of diflen- ting Brethren ? Methinks, I would not lofe a flired of that Gold which both Authors ( fo ftrongly my Heart beats and pants after Unity ) give out to be Weight in the Ballance of the Sanctuary : It is obferved by the for- mer, That when the Church grew in- to Credit, then, Religio peperit diviti- *s, IS fill a devoravit Mat rem : I may as truly fay, Chrijius peperit jujlitiam, *9 & filia devoravit Matrem : Juntas if a King fhould promote a Favourite, and then he fhould be fo applauded for his Ufefulnefs to the Subjects, that the Kingmuflbe dethroned, and he crown- ed in his Place. In all Exigences, Wants and Extremities, how few Fol- lowers hath Chrift nimfelf ? how rarely are Men fent to fheltcr them- felves under the fiudow of his Wings ? In the meanwhile, what hideous Out- crys for Prayers, Mournings, Faft- ings, £sV. to help Men at a dead Lift ? What fending and polling to them in Extremities, as if they kept a Court by themfelves ? For Chrift is feldom heard of, at leaft not fet up fo high as to do all ; and that this Righte- oufneli is but meerly his miniftring Ser- vant : What the Apoftle faid of him- felf, I may as truly fay of the bell Righteoufnels beft aflifted, What is Prayer, Mourning, Fafling, Hearing, but Minijlers by whom ye believed, and received Mercy? i Cor. 5. 5. And if but as Minijlers at beft, fhall they be greater than the Lord? Let me not be miftaken, I intend no Derogation tt Righteoufnefs, but the bringing of it int» its own Place, namely that it is to beufed as that, where according to Chrifl' s Di- rections we may meet with him, from •whsfe Hands alone we may expetl what' ever we pant after, according to his will \ referving a Submiffionto be difpofed of 0- therwife, if he fee fit. % Again, it is not the Spiritualnefs, 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 t» and for our felves. O my Soul, in refpeft of all thele Knds, ufe and exer- cife Duties, and be fure of Chrift in ail, above all, more than all : O let 5 Dr. Cn/f. in Jhil. 3. g. f Mr Bur&ej Vindicia legia. ± Dr. Ct>'fp ibid. R Chrifl Of Varies in general. 20 Chrift have the Crewnfet on his Head, give Mm all the Glory. Call not a- way Duties, but cait them down at the Feet of Jefus Chrift, as the twenty four Elders caft their Crowns, faying, Thou are worthy O Lord to receive glory* and honour, and Power : for thou haft trea- ted all things fall Duties) and for thy pkafure they are and were created. Rev. 4. 11. . Sect. VI. Of the Saint 1 Abilities, or Power tods Duties. Object. flUt alas, how Jhould Iper- ^form my Duty ? by Nature I am dead, and except God give me an Heart and Strength, what can I do ? Pfal. 77. 10. There is no Power in my Hands, I am nothing in my f elf, and therefore till God come, or naked Chrifi tome, I will fit down in Difcouragements-, Jet God do all, I feel have no Ability at all, &c. Anfw. What fayft thou, O my Soul i 1 iurely this is thine Infirmity j thefe Conclufisns are ill drawn 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 Seed , a fpi- ritual Principle, a Power 10 do Good ; i. Becaufe fuch are living, and all Life is a Power toad. 2. Elfe there is no fpecfical Difference betwixt a Man re- generate and unregeneraie, if both were ftill dead, and without S;rength. 3. Grace is a renewing of that Image of God and Holinejs which we loft in A- dam, Eph. 4. 24. But that was a Power to do what G^d required, here- fore fo far as ihat Image is repaired, fo far there is P> wer. 4 Elfe wc mould not have as much Bentfi: bv :he lecond Adam, as we had bv ihe Firft ; for the Firft would have communicated his Power to do good, and being corrup- ted, doth communicate Power to do fin ; therefore much more by Chrift have we a Life, a Power to do good in our Meafure. Objecl. It may be objected, Without me se can do nothing* Sol. The Meaning is, Except ye be implanted into me ye can do nothing ; The .Word ( Choris emou, without me) fignifieth, _ Seperatefr-om me, or apart from me ; and intimateth this on- ly, That till we are knit unto Chrifi , we are but dead and barren Branches ; and lo Chrift explains himfelf, As the branch cannot bring forth fruit cfitjelf, except it abide in the vine, no more can ye, except ye abide in me, John. 15. 5. Objett. It may be objected again, 1/ is God that worketh both to will and to do of his good pleafure. Sol. This denies not that the Saints have in them, A Seed, a Spring, a Principle of Life, a Power ; but on the contrary, it affirms, That they have a Power, only that this Power is of God; We mould work out our Salvation in Humility, not boafting 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 o1 ipiritual Life, habitual Grace, a renewed Frame of Heart . 2. By exciting and ftrengthning this Grace ; and both thefe are ever afforded to the Saints, only the Latter is more or lefs, accordingto his Pleafure : So that in the worft Times a Believer hath Power to do good, tho not alike at all Times; and this Power we muft ufe, and put forth our felves as weareable,or we cannot wuh Re.ifon expect his Help. A Ship hath Inftruments of Motion, tho not an internal Principle, and if rhe Mariner would have Help by the Winds, he muft loofe his Cables, and hoife his Sails ; fo muft we, or elfe we may lie ftill. Now Of Duties 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 our felves : It is certain, a godly Man cannot by his own En- deavours alone raife up his Soul, nor recover his Lofs, tho he mould lay Mountain upon Mountain, and pile Endeavours upon Edeavours; yet as Endeavours without God cannot, lo God without Endeavour* will not help us herein ; and therefore labour we to quicken our felves,- i.e. work we upon our own Hearts, by our Underft.an.d- ings ; as the (hiking of the Flint and Steel together begetteth fire, fo the meeting of thefe two Faculties having an internal Life in them, do quicken the Soul. Thus we fee David pleading withhimfelf, fometimes chiding, Why art thou cafl doivn, O my foul, and why art thou dxfquieted within me ? Pfal. 42. 5. Sometimes exciting himleli to Du- ty, Praife. the Lord O my Soul, and all that is within me praife his holy name, Pfal. -103. 1. Sometimes comforting him (elf in God, Turn to thy reft O my foul, for God hath dealt bountifully with thee, Pfal. 116. 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 own hearts upon your beds, and be Jlill, Pfal.. 4. 4. The Undemand- ing is to the Heart, as the Stomach to the Body, all is fed by it : Set therefore upon our Hearts with quickning Thoughts : For as rubbing and cha- fing the Hands with hot Oyls, is a Means to recover them when thev are benumb'd ; fo the plying of the Heart with ftirring Thoughts, and enforcing Arguments is a Means to revive it: And amongft all Thoughts, there are none more prevalent, than of Sins paft, of Heaven, Hell, Eternity, Love of Chrtjl, in general \ 2 1 thefe are ftrong Cordials te chear up the Spirits. 2. To fall on the Duty ; forifwtke doing, he will work with us, in us, and for us. Is it thus, O mv Soul, that thy Heart is Jlirred, rouzed, revived ? then fet to thy Hands, idle Beggers mufi be whipped; he that will not work, mujl not eat : Remember, we have a^ Life in us if we be in Chrift : and as we'have a Life, to there is a never-failing Prc- lence of 'he Spirit, to attend that Power which we have : If then we put forth our felves to that we are able, and as far as our Power extends, God will draw near to us. It is true, that which we want is out of our Reach, we are not able to make crooked Things to become ftraight, to lay thofe fwelling Mountains of Corruption level, but yet we mull fet to the Work : Jofhua could not with the Strength of Rams horns founding cafl down the walls of Je- richo, but yet he mull fet upon the Work: When the Midianites fall, there muft be, The Sword of the Lord, and Gideon, Judg. 7- i 8 « The Fa- ther holdeth an Apple to the Child, the Child cannot reach, yet his fhort Arm muft be put forth, and then the Father whofe arm is long enough will reach it to him ; we muft be doing, and yet when all is done , our Hearts muft learn habitually to fay, Not I, but Chrid in me: Let us ftill intereft Chrift in all we do, as the efficient .Jinal Caufe. Sect. VII. Of the Saints Delights in Duties. MY yoke is e^fe, end my burthen is light, faith ' Chrift, Mattb. n. 30. And that which makes it lo, is, The Delights which the Saints have in God's Service : Pfal. 119. 14. I have delighted in the way of thy Tcjii- monies, faith David: \havt? v. 16. yes, and I will delight in thy flatutes, R 2 v. 24. 22 v. 24.' I will t ves, and Thy Tejli- monies are my Delight : Thev a>e f yes, and v. 47. My delight Jhall be in thy Commandments : They Jhall be ? how long? even to Perpetuity nfelf ; v. 117. 1 will delight continually in thy fiatutes. Thefe are the Strings David beats upon, and they make heavenly Mufick : Mufick even chearing him in the midft of his Sorrows ; v. 1 43* Trouble and avguijl) are upon me, yet are thy Commandments my delight ; and v. 92. Unlefs thy law had been my de- light, I Jhould have perijhed in my Affile- tion. Now the Reafon why God's People find iuch Delight in Duties, is, 1. Be- caufe in Duties they come to lee the Face ot God in Chrilt :* Hence Du- ties are called, The Face or Prefence of God ; The Worfhip of the Jews was called, An appearing before God, Exod.. 23. 17. David breathes out his Defiresin the fame Expreflion,^^/* /haff I come and appear before God, Pial. 52, 2. The Queen of Sheba counted it a high Favour to itand before Solomon: What high Favour then is this to ftand before Jefus Chrift,and to bear Wildom i'.felffpeik to our Souls ? 2, Becaule in Duties they have Converfes, and Com- munion with God, who is the God of all Cor.lolation ; ^and with the Spirit of God, who is called the Comfor- ter : Now as a Man that walks a- rnongft Perfum £ mult needs fmellof the Perfume ; io they that converfe with the God of all Joy, muft needs (tiled with all Joy : and therefore David calls God, His exceeding Joy, P*fal. 43. 4. The Saints look upon Duties ( the Word, Sacraments, Prayers, (Se. ) as Bridges to give them a Paflage to God, as Beats to carry them into the Bofom of Cbriff, as Means to bring them into more inti- mate Communion with their heavenly Ofbdties in general Father, and therefore they are fo much taken with them. When they go ro the Word, they go as one goes to hear News of a Friend; when they go to pray, they go to ulk with a Friend ; whea they go to read, they go to read a Letter from a Friend ; when they go to receive, they go to fup with a Friend; They look upon Duties and Ordinan- ces, as thofe things whereby they have to do with God and Chrift, and therefore are Duties fo precious. In- deed, to them who have to do with nothing but Duty "in Duty, but Pray- er in Prayer, but hearing in hearing, to them Duties are dead and dry, and fpi- ritlefs Things ; but they that have to do with God and Chrift in Duty, to them Duties are pafling fweet and pre* cioas. This leems a Riddle to unrege- . nerate Men, they wonder what the Saints find in Duties, where theSweet- nefs, what the Comfort is, what fecret golden Mines they find in thele Dig- gings, when themfelves find Nothing but burdenfome Stones and Clay :. Oh the Saints meet with Chrift in Duties, and therefore they cannot but find great Treaiure : David's Soul was athirjl, noi for a Kingdom, but/ir God, for the living God, Pfal. 42. 2. It is the highelt Reward, the very Wages which the Saints look for in Duties, to find God in them ; Blejjed is the man whom thou choofejl, and caufeth to approach un- to thee, that he may dwell in thy courts ; we /hall be fatisfied with thegoodnefs of thy hcitfe, even of thy holy temple ,, Pial. 65. 3; A good Caveat in thefe Days, whea fo many do cry down Du.'ies : What, my Brethren, fhall we look upon that as our Burden, which is our Delight ? our Bondage, which is our Privilege ? What is the* Happineis of a glorified Saint, but that he is always under the Line of Love, ever in the Contempla- tion of, and Convenes with God X and fhall Cf Duties in general. fhall hat be thought our F inhen here, which is our Glory hereafter? Take heed of this; take heed ye Spirit and life, John 6. 63. As 1 - Body i.-dead without the Spirit, ;o Du- ties, without Chrid't quickning Sririr, are dead and Iilelefs. Object. 2. But if there he fuch De- light in Dutie-, what is the Reafon that the Saints them/elves di mijs of their Comforts in Duties. Jnjiv. I anfwer, 1. There are none of God's People but they do, fome- trmes or other, find comfort, either in Duties, or from Duties. 2. If at any Time they mil's of comfort, it is be- caufe they do not meet with God, whom they came to converfe withal : As when a Man gees to meet with a Friend, and meets him not, he comes away l'added in his Spirit ; fo when a Child of God comes to U me Duty, hoping to enjoy fweet Communion with God in it, and then fails of his Expectation, this- mult needs fill him full of fadnefs. It was an excellent fpecch of Bernard, ISunquam afo te /v- cedo Domine, fne tc ; 1 never go I'm God without Gsd. Happy Chriftian, that when he goes to converfe with God in IbmeDuty, can lav, I nevei frcm God xvithout Gel ; I never go to God, hut 1 meet with God ; and I ne\ go from Gcd, hut I carry Gcd with me. Object. 3. But if no Comfort, j;o Delight without Godinvur Duties fVhat then is my Cafe, 1 no feeling of God's 1 in Dud 111: en 1 have dene all 1 thinks i cannot find God, I cannot meet with Cbri . Jnjiv. I anfwer, Haft thou ir. no ten ie of God's Prefence, and yet halt thou a fenfc of Goct's wani ? It is «ood then to obferve the diiF»rent Effects of God's Prefenfce, or elle thcu mayil wrong God, as well as thy fell i W 34 Of Duties in general. to fay he was not with thee, when yet he was: As, i. There are manifeft and evident Fruits of God's Prefence in Duties ; as, Much Liberty of Spirit, much Joy, much Peace, AfTurance of Faith, z. There are more inward and referved Fruits of his Prefence ;• as, Senfeof Want, forrow for Want, De- fire of Enjoyment, Willingnefs unto further Duties, to find that which we want in lomc other: In the former, Gcd 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 know Ckrijl, Luke 24. 1 6. yet afterwards when they did know him, they re- membred, that they had fufficientE- vidence of his Prefence, even when they knew him not. Did not our hearts burn ivithin us, while he talked with us by the ivay, and opened to us the Scrip- tures ? Luke 24. 32. Now whence was that Fire, but from the Spirit of Chrift conveyed in his Word. Objeft. 4. But whet 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, 1. Becaufe, it may be, they bring not at all. Veffels to hold the Conflations of God \\ mean, no Hunger af ier God's Prefence in the Or- dinance: Or, 2. Becaufe they bring Vejfels fo little, and io narrow- mouthed, that they will hold but very little Wa- ter ; I mean, they bring fo little Hun- ger after God, that God will not vouchfafe to fatisfie it : Or, 3. Becaufe they bring their ordinary Hearts, their carnal and worldly Hearts to heavenly and fpiritual Duties, Hearts unfuitable to the Duties, Hearts infenfible of the Duties: Thus a Man finds no Sweet- nefs in his Meat ; the Reafon is nor, Becaufe his Meat is unfavoury, but be- caufe hisTaft is diftempered ; N the Or- dinances are fometimes fweet, and would always be fo, were the Semi's Pallate always in the fame Temper: Or, 4. Becaufe there is fome Achan unftoned, fome fin unrepented of that eclipfeih the Light oi God's Counte- nance, fome lpiritual Obflructions; thefe, and fuch likc.are the Caufes, why the Saints fometimes mifs of their Com- forts. But the Fault is never in the Duty, which is brim- full of rare and ravifhing Comfort ; that as Bernard relates the Story of himfelf ; Beatum me predicarem, &c. Sedrarahora, bre- vis mora, oh fi duraret ; Sometimes when he went to his Prayers, he found himfelf dull and heavy ', but after he had fl rug led a little with his Dulnefs, all on a fudden he was vifted with the Vifitations of the Almighty : I J))ould account my~ felf happy, laid he, if thefe. Vifitations ivould always lajl ; but oh, it continues but a while ! And Auftin relates this Story of him- felf, That upon a Timezvhen he and his Mother Monica were difcourfng tege- ther about the Joys of Heaven, and the Comforts of God's Spirit, they were fo filled with Joy, that Auftin uieth thefe Words, Quam mundus eviluit cum omni- bus fuis deleclationibus ; Lord, thou know- eft in that Day, how vilely we did efteem of the World with all his Delights. The comforts of the World are not worthy to be named that Day that we fpeajc of thefe comforts: O the pure, the undefiled comforts and Delights that are to be found in Duties, when God is found in them : Can a Man who is cold, come to the Fire, and not be warmed? C?n he that is in the Dark, come into the open Sun, and not be enlightned ? G in Tome Fits it may, when the Mind is filled with worldly Sorrow, worldly Rejoycing, and worldly De- fires ; fuch Duties the Lord regards not, be the man never fo holy : But if the regenerate Part be acted and ftirred up fey God's Spirit, and the Fleftj, that al- ways hinder, be removed by the fame Spirit , then are the Saints able to do their Duties to God in Chrift Jelus fpi- ri'.ualiy. 2. Through Chrift : For Chrift per- fects, perfumes, and prefents our Du- ties to his heavenly Father; as Duties come from us, they favour of Flefh, but the Angel ©f the Covenant mingleth much incenfe with them, and fo he offers them upon the golden altar which is before the throne, Rev. 8. 3. Here is fweet Comfort, O my Soul, What tho thy Duties are weak ■, and cold, and confufed, full of Diftempers and Damps ? yet, through Chrift they are fortified, and en- livened ivith his pacifying perfection, and imtercejfary Spirit : through Chrift they ere perfum'd ivith the, precious O- dours of his fre/h bleeding Merits, and hleffed Mediation, and fo they are ?nade acceptable to God, that he may receive them, that he. may not refufe and rejeel them. Ohferve here, a double Interceflbr: One is the Spirit, that helps our infir- mities. The other is Chrift, that makes them acceptable to God. 3. To God; /. e. to fet forth his Glorv, and free -Grace; for as his N^mes isblafphemed when we walk in Wickednefs, fo it is glorified in doing ©ur Duties: This is the End of all our Of Diitiet in general. Du*.ies, indeed of all our Doings? Whether ye eat, or drink, or whatsoever ye dp, do all to the glory of God, 1 Cor. 10.31. One Duty fanctifying Chrift and Free-grace in the Heart, is more than a Thoufand. Young Chriftians it may be do more Works, but not as Works of Grace ; the more evangeli- cal 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 : We are of the Circum- cifion,_ who rejoyce in the Lord Jefus % worjhip God in the fpirit, and have no confidence in the flejh, Phil. 3.3. Sect. IX. Of the Kinds of Duties in fever al Divi- fions. HTH E S E Duties, fome have diftri- _ buted, according to their ieveral Objects, God, our Neighbour, and our- Jelves : 1 . The Lord claims our Lovt y Fear, Honour^ and Obedience. 2. Our Neighbour claims our Duty, Court efy % Bounty. And for ourfelves, we muft, 1. Inftruct the Under/ianding : 2 Bridle the Will: 3. Moderate the Affeftions. Others, in Retribution to Chrift, give us another Scheme of fuch Duties, as they call mere Goipel-Duties. So it is our Duty, 1. 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 Spoufe was afked, What her Beloved was above others? Cant. 5. 9. 16. fhe fets him forth in every Part of him, and concludes with this, He is altogether lovely. 3 . To be 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 twa Wavs, Either, in his Ordinances, or, his Providences, by his Holy Spirit : So, that to be oft in Chrift's Company, is to be much in his Word, in Prayer, ia Of Ditties in general. in Sacraments, in Chriftian Communi on, in Meditation, in Examination of our Hearts, in his Providences of Mer- cies, CrofTes and Trials. 4. To do much for Chrift, and that willingly ; 1 John 5.3. This is love indeed to keep his commandmentt, and thofe are not grie- vous. 5. To luffer and endure any E- vil for Chrift; What tell you me ( faith Paul, Ads 21. 1 3 . ) of bonds and impri- fonments f I am ready , not only to be The Duties of a Chriftian 7 are either of £ 'Secret Ordinances, as •only to' Either s 7 bound , but to die for the fake of Chrift at Jerufalem. Rom. 8. 36. My life is not dear to me, that I may finifh my courfe with joy : For thy fake wa are killed ell the day long. No queftion thefe Heads will include all forts of Duties: But the Method I fhall profecute ( wherein I defire to confound Duties , Ordinan- ces and Means, whereby a Chriftian walks on in the holy Path ) I have 0- therwjfe digefted thus. Thefirft Kind, as Watchfulnefs. The fecond Kind ; and theie have Reference - - Self trial. Self-denial. Experiences. Evidences. Meditation. Life of Faith. C In one Family, as Family Duties. Private Ordinances, either^ In more Families joined, as Chrifli- C an Society. ^Hearing the IVord. 7 Receiving the Sacraments, C Praying. Ordinary, as c Reading. Jointly to all three,and they are either^ {Suffering. Extraordinary,^*^. in tlyy name, and in thy name cafl out devils, and in thy name have done many wonderful works ? ( as if the Name of Chrift had been a Spell ? ) And then will I profefs unto them, I never knew you ; depart from me, ye that work iniquity ; and thereupon he conchdes, that he enly is a wife Man, and builds upon the Rock, who hears ChriJVs Sayings, and doth them. Hence learn, O my Soul, that he that prel.eth to the Practice of the Word of Chrntjhe preacheth Chrift, he fets up Chrift, thoi zh he do not directly name Chrift, or tho his Text be not literally of Civ if 1 ; even as a Man may have no other Subject > »f his Sermon but Chrift, and yet betray Chrift. Thus much of Duties in ge- neral. S CHAP. 'Publick Ordinances, as Objecl. It may be objected, That in this Analyfs, there is not that exprefs mention of Chri/l ; and the Reafon why fome vilifie Duties, is becaufe the very Name of Chrifl is not in them. ■ Sol. But I anfwer, 1. If the Name be wanting, yet Chrift is not. 2. In the opening of them, we fhall find the very Name of Chrift ulually, frequently; only, obferve by the Way, I have heard of many that have flood much, in ap- pearance for Jefus Chrift, fo that they would bow, and do homage to the very Sound and Syllables of his Name; and yet none more Enemies unto Chrift than they, being the very Limbs of An- tichrift; Many( iaith Chrift, Mat. 7. 22, 23, 24, 25. ) will fay to me in that day, Lord, Lord, have we not prophefud ( »«' ) CHAP. III. Of DUTIES, in Particular. Sect. I. Of the Nature of Watchfulnefs. Watchfulness is the firft and principal Help to all Ex- ercifes of Religion ; it is the Eye to fee them all well done and ufed, and therefore we fet it in the Front of all Duties: We are to watch unto Pray- er, Eph. 6. 1 8. and we are to watch unto bearing, Luke 8. iS. and we are lo watch unto Fa/ting, Matth. 6. 1 8. and we are to watch to Jims-giving* Matth. 6. i . and we are to watcb in all things* 2 Tim. 4. 5. Now for our better Direction in the Exercife of this Duty, f Nature. obferve we the c Objects. £ Manner of it, For the Nature of it : Watchfulnefs is ti continual* careful obferving of our Ways in all the Paffages and Turnings of our Life* that we ft ill keep clofe to the written Word of God. Keep thy heart in all dilgence* Pro v. 4. 23. I [aid* I will take heed to my ways* that I fin net with my tongue* Pfal. 39. r. Wherewith Jhall a young man clean fe bis way ; by taking heed thereto, according totbyword, Pial. 119. 9. S £ C T. II. Of the Objedls of Watchfulnefs. THE Object of our Watch is either, i. Evil Works, or fin. 2. Good Works, or Duties, or any Thing, in its own Being, good. 1. Watch we muft over fin, C Original fin* or, More general,^ corrupt Nature. I Attual fin. More lpecial, as, f Calling. Sins of our \ Con ft: tut ion. 2. Watch w.e muft over any Thing, in its oivn Being, good ; and herein if we look for the adequate Object, in- cluding every Thing that ought to be watched, C Hearts, 7 It is either I Tongues, C which C Actions, S howfoever good in themselves, yet, if we ivatch not, they will foon contract Evil. Sect. III. Of the Manner of Watchfulnefs ever Sin Original. THAT we may watch over Sin O- riginal, or that inward Conup- tion we carry about us, obferve we thefe Rules : 1. Let us take Matter and Motives to humble our Souls under the fight and fenfe of this inherent Pollution. And to that Purpofe, confider we the rueful Complaints of the holiefl Saints againft it ; O wretched man that I am 9 f fjith Paul* Rom. 7. 24. ) who foall deliver me from the bsdy of this death ? Behold* I was Jlwpen in iniquity, ( faid David, Pfal. 51. $.)andinfin did my mother conceive me: Did not God in Clr id accept of our complaining,ftriv- ing, grieving, and hating this* how could we find any Comfort ? 2. Let us pray againfl: it, that tho it be in its, yet it may not hurt us, nor be Watchfulneft. be imputed to us: That God woi-ld give us his Spirit to bridle our Corrup- tion, and efpecially that he would give us the Spirit of Sanctificatiow, that he would cleanfe us from this Filth more and more, that he would feafon the Fountain, and at lati dry it up. 3. Let us drive after contrary Hcli- nefs, and mdeavour the Reformation of our Natures and Liver ; Put we off the eld man, which it corrupt, according to the deceitful lulls, and be we received in the fpirit of our mind, Eph. 4. 22, 23. 4. Let us confider the Rromifes of Remiffion, and thofe Privileges which the Saints have in the Blood of Chrift ; and let us actuate and exercife our Faith in relpect of fuch Promifes : I knew that thou wouldfl deal treacheroufly(lzhh God) and that thou waft called a tranfgrcfjbr from the womb ; yet, for my name's fake, I will defer mine anger, and for my praife, I mil refrain for thee, that I cut thee not off", If a. 48. 8, 9. Sect. IV. Of the Manner of Watthfulnefs over Sins Aclual. npH A T we may watch over actual •■■ Sins, obferve we thefe Directions: i. Avoid we all Occafions of Evil: Be afraid not only of the Fire and Flame, but of the very fmoak of fin: it is dangerous to approach near the Whirl pit, or, to play about the Hole of the Afp, or the Den of the Cokatrice ; and therefore prayed David, Turn a- way mine eyes from beholding vanity, Pfal. 119. 37. not my Heart only from affeetingit, but my Eyes alfo from be- holding it : There is a (hutting of the Eyes from beholding Evil, brought in, amongft other Duties, by the Prophet Ifaiah, ch. 33. 15, 16. to which is af- fixed this Promife, that fuch a one 2^ fhail dzvell on high-, his place cfaefetic f/all be the munition of rocks. 2. Rdift we the Temptations of Sin; It ma) be, notwithftanding of all cir care, Temptations will offer thera felves, and urge us to Evil, but tin - we mult conltan'ly refift, and this is Praife • worthy ; if a Man keep himtelf fober, when he cannot come to Wine, or ltrong Drink, it. is nothing ; but for a Man to be careful not to break the Bounds of Sobriety, when he fhall be in Place where Wine is plenty, and no Reflraiut of it, and where company will be urging him to take more than is meet, this is true Temperance indeed : If a Man live chaftly, when he wants his leud company, it is nothing ; but for a Jofeph, ( fued and fought tobyhis Miftreis, yea, urged and folhcited Day after Day to condefcend to her adulte- rous Defires ) to refufe then, and to choofe rather Lofs of prefent Liberty by not finning, than to gain further Preferment by confenting to Sin, this is true Chaftity indeed. Away then with thofc idle Apologies, I was urged to fin, I was provokei m Levdnefs, &c. Neither Man norDevil can compel vou to fin, unlefs you will your own felf: % The Devil may perfuade. intice. fug' gefl, and provoke, but he can net inforce nor conJlrcin\ nor, unit your own Hearts give conlent, can b€ caufe you to fin. 3. Confeis we our fins. rrc-urn we for fin, and efpecially laboyt ve for Hatred of fin ; The fear cf the Lot d is to hate evil, F:ov. 8. 13, no- ly to forbear it, bu , is the Ape 'le ipe-iks* to abhor it, Rom. 12. 9. as the Meat that fometimes v\ e h ve furfeited of, our Stomach nourifhoth and g,Oeth againft it i fo flaould our Hearts rife againft fin : And to this Purple, confider we $ Suadere & follicicare poteft cogere ornt'iRO non poceft, xAug. Ham. 3 dendi, non pocefUiem cogendi, Idem n I {aim 91. wer of all in all j it is Chriftlift- Watcbfulnefi. ed up, as Mofcs lifted up the Serpent, which ftrifccs mdre Soundnefs into the wounded Beholder, than any other Way; wherein fome have toiled all their Time for Power over Corrupti- ons, and 'kc Peter huve caught little or nothing, becauie Jefus Chritt was not in the Company. Sect. VI. Of the Manner of Watchfulnefs over our Hearts. TPH A T we may watch over our ■■' Hearts,oblerve we thefe Directions. i. Guard we the Windows of our Souls, theSenfes: I made a covenant •with mine eyes, faid Job, why then Jhould I think upon a maid ? Job 3 1 . 1 . Turn mine eyes from beholding Vanities, faid David, and quicken thou me in thy way, Pial. 119. 37. It is incredible, what a Deal of Pollution and 111 the Devil conveys Jnfenfibly into the Heart, thro' thefe Flood-gates of Sin, and therefore we had need to watch o- ver the Senfes. 2. Go we down into our Hears, and confider well all our Thoughts; thefe if good, will bring forth good Fruit; and if evil, they are the Parents and Begetters of ail Sins, the firft Plotters and Contrivers of all Treafons and Rebellions of our Life, theBellowsand Incendiaries of all inordinate Affeclions, the Panders to all other Lulls, that take thought to provide for the fatisfying of them ; the Dillurbers of all good Du- ties, that interrupt, and foil, and fly- blow all our Prayers, that they fiink in the Nollrils of God ; and therefore confider and weigh well all our Thoughts ; for as our Thoughts are, fo bs our Affedions, Prayers, Speeches, Aclions. 3. Let us make Confcience of our Thoughts .* Bv them etpec'ally do we fan&ine, or fin againft God ; by them efpeci- Watchfulnefsi Si efpecially do we evidence ourfelves, to be fincere-hearted Christians, or dif- iembling Hypocrites ; by them efpecial- ly will the Lord judge us at the laft Day,wk« he wilt make manifeji the coun- felsofour Hearts, \ Cor. 4. 5. By them efpecially, it we will not make Con- icience of them, wili God lafhusin Hell to all Eternity, even by Thoughts accufing, Ifa. 33. 3. There fhalu ho u meditate Terrors, and ftudy God's Wrath, together with thy own Sins and Miferies, for ever and ever. * 4. Refift and crufh we every exorbi- tant Thought which draws to fin, at the very firft riling: Is the Temptati- on ftrong? Encounter it with this dreadful Dilemma j // / commit this Sin, either I muji repent, or not repent ; If I repent, it will coji me more heart- break and jpiritual Smart, before I can purchaje Afjurance of pardon and Peace of Heavenly Difcourfe. i. For Chriflian Reproof, obferve thefe Directions : i. If a Brother be overtaken with a Fault, orfome lefs Offence, admonijh him in the fpirit of Meekncfs, confdering thyfelf, left thou alfo be tempted, Gal. 6. i. 2. If he offend more grievoufly, then reprove him freely, and fufter not fin to re/I upon his foul, Lev. 19. 17. Object. But in this Cafe, when, er bow mufl we reprove ? Sol. This Cafe is clothed with fuch Variety of Circumftances, and con- ftancy of Alterations, that we cannot give any particular Direclions ; only, the Ghriitian that is perplexed what to do, let him conlult with thefe Bofom- counlellors: I. With his fpiritual Wifdom ; it is that muft fuggeft to him, when, and how to reprove, whether prefently up- on it, or fometirnes afterwards ; whe- ther directly and downright, or indirect- ly and by Intimation ; whether perfo- iully, dr in the general ; whether in ^35 a fair and milder Manner, ©fwijfra more bold and refolute Spirit j whether only by Difcountenance, or by Dif- courfe, &V. 2. With his Heart: A Reproof muft not fpring from any imperious Humour- 'of cenfuring, and medling with his Brethren ; from any fecrct ambitious Delire, to purchafe an Opi. nion and Reputation of Holinefs to himfelf, or from any other by-end, but from an Heart truly humbled with Sight and Senfe of its own Infirmities, gracioufly refolved into Compaflion and Commiferation of the Offender, and lifted up in a (ecret Supplication for the Succefs of the Reproof, and Salva- tion of the Party, all at once to Cod's Throne of Grace. 2. For fpiritual and heavenly Dif- courfe, observe thefe Direclions. i. Apprehend all Opportunities and Occurrances which may minifter Mat- ter of Digreflion from worldly Talk, into divine Difcourfe. It is pity that Profeflors mould ever meet, without fome Talk of their meeting in Heaven, or of the blefled Ways and Means that lead thereunto; and therefore by fome wife Tranfition, turn thou the Cur- rent of the Difcourfe towards fome heavenly Good : It was the Practice »f our Saviour, upon Mention of Bread, he preft upon his Difciples a Difluafion from the Leaven of the Pha- rifees, Mat. 16. 5. 6. And upon Occafion of Drink being denyed him by 1 he Samaritan Woman, John 4. 10. \ he ( forgetting his Wearinefs, Hun- ger and Thirft ) labours to allure her to the Wellhead of everlafting Hap- pmefs. 2. Have ever in a Readinefs fome common Heads of more ftirring and quickning Motives to mind heavenly Things ; as the curfed Conditioa of our natural State, the dear Purchaf^.of T Chrift %6 Watchfulneft. Chrift to redeem our Soul?, the incom- parable Sweetnefs of chnftian Ways, the Vanity and Vexations of earthly Things, the Unccrrainty and Mifery of this fhort Life, the Everlaftingnefs of our State in another World, the Ter- rors of D:ath, the Dreadfulnefs of that great and laft Day drawing on now a- pace, the Horrors of damned Souls, csV. Mention of thefe Things many Times may (Irike full cold to the Heart of the moftfenfual Beljhazzer, and drive him into his Dumps ; and by God's Blef- fmg may fometimes prepare the hardeft Plearts, for fome Thoughts of Re« morle, 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 Sweetnefs, Glory and Eternity of thofe ManfiofiS above, by Refk&ings on Timepaft, how long thy Soul was de- tained in the State of Darknefs, what Bitternefi and Terrors it palled thro' in the Pangs of its new Birth, what Relaplesand Defertions it hath been in- cident to, ever fince that Time to this ; and being thus bufied at home in our cwn Hearts, we fhall find our felves much more pregnant and plentiful in holy Talk when we come abroad : Men for the molt Part fpeakmoft, and moil willingly of thofe Things they mind mod ; fuch Provifions within, will make the Tongue fo ready, that it cannot be unfealonably idle. a. Watch we mull over the Tongue, that it be not finfully exercifed : And herein obferve thefe Directions. Be dumb to all unfavoury Communi- cation ; as lying, fwearing, curfing,£sV. O how do thefe Sins wound the Heart of Chrift, and crucifie again the Lord of Glory ? • 2, Be filent from Hindering, Back- biang, falfe accufing, eenfuring! A true Heart is ever moft angry and dif- pleafed with, moft Ecgle eyed, and watchful over, moft ft; id and levere againft its own Sins ; which homebred Imployment haply hinders, and mode- rates a Man from too much medling a- broad. 3. Give not that which is holy tint 9 dogs, neither caf your pearls before fwine 9 le/l they trample them under their feet, and turn again and rent you, Mat. 7. 6. By Dogs are meant obltinate Enemies, that malicioufly revile the Minifters of the Word, and the Meflengers there- of : By Swine are meant thofe fottifb, fcurrile Wretches, who fcornfullv and contemptoufly trample under F<»t all holy Inftruclions, Reproofs, Admoni- tions, tendred unto them by any Chrif- tian out of the Word of Truth. Now if accidentally fuch a Son of Belial, or icoffing IJhmael, be in our Company, we are commanded by Chrift to fay no- thing, at leaft of the Confelationsof Chrift,of the fpecial Promifes of Chrift, of the gentle Entreaties of the Gofpel of Chrift. Confider this, and tremble, all ye that are fcornful, and furious Oppolites to the Purity and Power of the Word ; it is the Lord's Will that you mould run furioufly towards the Fit Of Hell, and that no body fhouU ftay you ; not a Man muft call and cry unto you, to tell you of fuch Things as are peculiar to the Saints, in Way of Application to you: But he that is filthy, let him be filthy fill, Rev. 22. it. Let him drink, be drunk, defpair, die and be damned : All this while not a Word of Comfort belongs to you. Sect. VIII. Of the Manner of Watchfulnefs over our Anions. OC Natural, UR Actions are either < Civil, C Religious In Watchfulmfs, 57 In all which obferve thefe Directi- ons. i. Concerning natural Actions, as* Eating, Drinking, Sleeping ,, Vifitati- 9ns , Recreations, &c. No conftant Rule can be prefcribed, becaufe it is much diverfified by Health, Sicknefs, Age, Conftitu'.ion ; and every one haih either learned by his own Experi- ence, what Seafons, and Proportions of fuch natural Helps are fitteft for his Temperament, or he is mod unwor- thy of that precious Thing ( an under- standing Soul ) which he bears in his Bofom ; only let me inform Chriftians, 'That they ?nayfin in any of thefe Actions, and therefore let them beware and watch over them/elves in the Ufie and Enjoyment of thefe things, which howfiocver lawful :n their own Nature, yet by our Corrup- tion are capable of Inordinatenejs and Excefis. Some are of Opinion, That Chrjjlians are in more Danger of being fpiritually undone, by a fie \nfiinu*tion and Infnaremcnt of Licenticujnefis and Immoderation in fuch lawful Things, than by the grofis Affaults of foul fins and Temptations; their Hearts may rife a* gainfl any Work of Darbiefs, As Adul- tery, Murder, Swearing, profaning the Lord's Day, fipeculative IVantonneJs^Uo.. zvhichyet may too often be infienfibly feized upon, by an excejfive fviful Delight, in Things unfinful in themf elves ; and there- forejwe had need to watch over our natu- ral Aclions. 2. Concerning civil Aclions, as Bargains, Contracts, Covenants, Deal- ings, Negotiations, &c. obferve thefe Directions. i. Think we ieriouilyandfolemnly of that Principle, Do as thou ivouldefil be done by: In a fellow-feeling real Conceit, put thy felf into the Place, and impartially put on the Perfon of the Party with whom thou art to deal, and then, returning to thy felf> deal «ut and proportion unto him that Mcafure in every Particular^ hicb thou woultiit be vullh.g to receive at ar.oihers Hard, if thou v ere in his Cafe: Uhatfocver ( faith our SaviourJ ye would that mtn jhould do to you, do ye even fc te them, far this is the Law and the Prophets, Matth. 7. 22. 2. Abhor with an infinite Difdain, to get any Thing by any wicked Means, wrong Doing, or unconscio- nable Dealing, ve may aflure ounelves in fuch Cafes, That befides thefiecret grumbling of our felf- accufing Ccnfcicnc-es, the angry eye of ' Gtdjees ftcrctly our Do- ings, and willfhertly, and mofil certainly revenge. 3. Let our Defire and Delight never faften it felf immoderately upon any- earthly Thing, tho never fo excellent : Exorbitancy and Error this Way, brings many Times with it either a Lois of the Thing (o doted on, or it may be a Crofs, or howfoever a Curie. O con- fider we the Vanity of thefe earthly Things ! confider. we the Glories a- bove ! Methinks this one Prefervativc would bs powerful enough to keep the Heart ot every Chriftian from doting upon the World, or fufFering it to be poflefled thereof, it is this, Every Chriftian by a fruitful Faith, may be af- fiured of a Crown of Life, either by Afijur ranee of Adherence, or Evidence, or both : Now if that once a Day hefhould take a ferious fiurvey of the Glory, Ever- laftingnefis,and unutterable Excellencies ofi that immortal Crown, which our dear Redeemer holds for him in his Hand, rea- dy to fiet upon his Head* when he fcall be diffolvedfrom this Vale ofi Tears ; Me- thinks it were able fo to dull the Edge, and diffolve the Drofiivefis ofi all earthly De fires, that they Jhould never be able to heat or harden his Heart any more. 3. Concerning religious Aclions, as Meditating, Hearing, Reading, T 2 Fafling 3§ ; , Praying, /f!mfgivbtg t Sic. obferve ihefe Directions. i. In general. 2. In fpecid. i. In general, obferve, That zue draw and derive from Chrift by the at- tractive Force of Faith, fpecial Abilities r. To perform all Duties, z. To exer- ci/e all Graces. 3. To refijl and over- come all Temptations and Corruptions which Jball be fait us'. To this Purpofe are thofe Promifes of Grace and Strength, If.:, q.4. 3- Ezek. 3 6 - 2 7« Zeeb. 10. 12. John 1. 16. And thefe are Securities given us from God, that we (hall receive Grace through Duties which are the Conduit-Pipes or Instruments of conveying the fame into the foul from Chriit. This is to do all in the Strength of Chrift, and to take forth a great Deal of Chrift into the Soul, folhat not I, but Chrijl may live in me, Gal. 2. 20. 2. In fpecial, obferve thefe Direc- tions. 1. That before the doing of Duties, we remove all Lets and Impediments which may hinder, and improve all Occafions which may forward us there- unto. 2. That in doing of them, we be- have ourfelves well and wifely, per- forming them rightly and religioufiy. 3. After all is done, that we be careful all be not loft through our own Vilenefs, and Vicioufnefs, privy Pride, or Secret Hypocrifie. For Inltance, Would we watch unto Prayer * as the Apoftle injoyns us, -Eph. 6. 18. 1. Then, before we fall on our Knees, let us (hake off three impoifon- ing and Heavy Hindrances, which o- therwife will clog and clip the Wings Waicbfulneft. of our Prayers, that they will never be able to afcend up into Heaven ; as Sin t Anger , and Dtflru/l; and let us pof- fefs ourfelves of three excellent Helps and inflaming Furtherances ; the Firjl is a right Apprehcnfion of God's Dread? ulnefs, Purity, Power, &c. The Second is, a true Senfe of our own Vilenefs, Abominablenefs, Nothing- nefs, csY. The Third is, an hearty Survey of the Infinirnefs, and Unex- preffiblenefs of God's Bounty, Bieflings and companionate Forbearance to- wards us. 2. After we are down on our Knees, 1. Repel with an undaunted Spirit, Satan's blafphemous Injections. 2. Watch over the World -with Care and timely Opposition, that if it be poflible, not an earthly Thought may creep into our Heart all the while. 3. Strive to hold our Hearts in Heat, as well in Confeffion as Deprecation, in Deprecation as Petition ; as well for Purity of Heart, as for Pardon of fin throughout : Prayer is the Creature ofthe Holy Ghoft, every Part where- of we fhould heartily wifh, and ear- neftly wreitle, that he would propor- tionally animate and enliven, even as the Soul doth the Body. 3. After we are rifen off our Knees, 1. Take heed of refting in the Duty, take heed of privy Pride, and lecret Hypocrifie, take heed of returning with the Dog to his Vomit. 2. Purfue and prefs after the Things prayed for, by a timely Apprehenfion, fruitful Exercife, and outmoft Improvement of all Occa- fions, and heavenly Offers, which may any Ways concur to the compaffing of them: But of this I fhall /peak more largely, when I come to the Duty of Prayer. Thus much of Wattbf ulnefs. CHAP, C 39 ) CHAP. IV, Sec t. I. Of the Nature of Self-trial. WE have done with Watchful- nejs, the Eye that overfees and directs all other Duties : Now* to the Duties themfelves; where- in we (hall follow this Method : i . To conhder them as in reference to private Perfons. 2, As in reference to Fami- lies. 3. As in reference to pubhck Af- femblies. The Philofopher in his Me- thod of practical Philofophy, firft handles Etbicks, in reference to particular Per- fons ; and then he proceeds to his Oe- tonomicks, in reference to Families j and, laftly, to his Politicks, in refe- rence to Cities and Countries. Of many Particulars arife a Family ; of many Families is constituted a City ; The fame Order fhall we follow of thefe Divine Arts of our Etbicks, Oeco- ntmicks, and Politicks. And we mall firft handle Duties in reference to parti- cular Perfons ; of which fort are thefe : 1. Self- trial. 2. Self denial. 3. Experiences* 4. Evidences. 5. Meditation. 6. Life of Fait b. The firft Duty is Self-trial: And for our better Direction in the Exercife of this Duty, The Nature. The Oljefis. The Manner. 4. The Time of it. For the Nature of it ; Self- trial is a kind of judiciary Proceeding, in zvhich a Man keepetb private Scfions at home, tfijjing a Sentence on his 'Thought s t Words and Afliom. obferve we v 4. Or, for more* Siftindt Knowledge, two fort of Actions are implied in this Duty of Trial, r C Effential. fome 1 Accidental 1 . Of the former V Difcujfion. fort, or of Bjfentiah) < Application. are thefe three, / Cenfure. 1. Difcujfion is a Sifting, of our Life and Dealings, by which we pull things out of the Heap, where before they lay confufed, and unfeen, and by which we fee every Fact of ours in open View, that it may be fcanned, and feen by itfelf what it is. 2. Application is a laying of thefe Acts, thus fearched and found ou;, to the Rule of God's Law, which is the Touchftone of all our Doings, and ac- cording to which God will judge at the laft Day . 3. Cenfure is the Judgment that our Minds and Confciences give upon our Thoughts, Words and Deeds, accord- ing to the Rule of the Law. Thefe three laid together, make up the Na- ture of this Work of Examination, 01 Self trial ; lo that we may not unfitly delcribe it out of its own Principles, thus ; Self-trial, is, a Difcujfion of a Man's Life, that his Thoughts* Words and Deeds may be feen, and cenfured aetord- ing to the Rule of God's Laiv. 2. Of the latter fort, or of Acciden- tals, are thefe Two, viz. The one going before 7 ^ . £ The other following alter f J 1 . That which goes before, is a Pur- poie to better a Man's lpimual Eilate, By 4° By Self-triaL {Ctrrefiing what is amifs. Confirming what is right. 2. Tr.at which follows after, is a Practice of i'uch Rules as may back our Trial, and make it more effectual to us : I (lull mention only thete three Rule? ; i. That after we ftatfe tried, wethen compare our pre'ent with our former Eftate, andconlider whether we have increafed or decayed in Grace. 2. That if we have profited in Grace, we then confider by what Means we have profited, that (o we may make more conftant Ufe of fuch Means ; or, if we have decayed in Grace, we then obferveby what Temptations we were overcome, that fo our former Errors may make us more wary, and more refolute again ft them for the future. ?. That as we meet with many Oc- cafions of Moment concerning which we had a Purpofe to better our fpiritual Eftaie, we then recall home our Thoughts, and make ufe of our former Refolutions, and prattife what we did purpofe. Out of all thefe laid together, we may more fully describe it thus : Self- trial is a Difcufjion of a Man's Life, for the finding out the true Ejiate cf a Man's Soul towards God, accompa- nied with a Purpofe and Praclice of what' foever upon Trial Jhall appear requifite for ihe falvation and good of a Man' 's foul. Sect. II. Of the Objecls of Self- trial. THE Obje£l ^ Evil works, or Sin. of our Trials Good works , or Du- is either L ties. I. We muft examine or C General. try our Sin in \ Special. i . In General, whether of Omiffioh or Commifllon : For, as in the laft Judgment, our Lord will not only give Sentence againft Murf hers and Op- preflions, but ggainft Uncharitablcnefs, and Unroercifulnefs, in not feeding rhe Hungry, in not lodging the Stranger, in nut clothing the N-.ked, in not Vi- fning the Sick; fo when we judge our- felves, we muft cenfure not only our. Robbing the Poor, but our not Reliev- ing the Poor; not only our Commif- fions of Evil, but our Orrrfflions of Good. 2. In fpecial, whether of our Cal- ling or Nature : Thefe fins ma/breed ipecial Danger, becaufe we are ready to drop into them of our own Difpofitions; and therefore, in the daily Care of our fouls, we had need to try ourfelves con- cerning thefe fins. 2, As we muft examine and try our evil Works, fo our good Works. i. Becaufe we are many Times de- ceived with (hews, thinking that good which is evil: Thus Paul thought he flie wed much Zeal, when he perfecuted the Churches of Chrijl, Phil. 3.6. and Micah thought he highly merited God's Favour, when he kept a Prieft for ido- latrous fervice, Judg. 27. 13. 2. Becaufe in the very Works which are truly good, we do many Times in- termingle corruptions of our owa,iome- times evil Ends, and iometimes evil Thoughts, and fometimes we perform them in an evil Manner ; but alwife in our beft Devotions there are many Im- perfections and Failings. Indeed this Trial is a Duty neceflary to all Duties ; if we believe, we muft do it with the Heart, Rom. 1 0.7. if we fing Pfalms,we muft do it with the Spirit, 1 Cor. 14. 15. if we come to the Lord's Supper, firft Let a Man examine himfelf, and fa let him eat, 1 Cor. 11. 28. if we pray, we muft therein examine: And hence, as fome obferve, the fame Hebrew Word fignifies to pray, and to judge a Man's felf. But becaufe Duties are of feverSl forts, Inwari Self-trial. ^ ard ,]of \ Tongue Outward ^ £ ^f Wi In trying thefe Three, we fhall inclu- • lively try all forts of Duties that arc in reference to therm - Sect. III. Of the Manner if trying, or, examin- ing our fins in general. TPH A T we may try, or, examine -■* our fins of all forts, oblerve thele Rulef. i. Procure we a Catalogue of our fins, both before, and fince our Con- version ; and to that Purpofe, go we -through the Commandments one by one, and in each of them confider 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. Wloether have I neglecled 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 Confeffion to God, with deep Humiliation ; let them be dolo- rous Coafefiions, with Grief and for- row for fin and from a fight and (enie of it : Thus Ephraim did, and God was fain to acknowledge it, I have furely heard Ephraim bemoan himfelf, Jer. 31.18. O the Lord loves to hear iuch bemoaning Ephraims, and fuch bemoan- ing Confeflions. 3. The fins thus confefTed and be- wailed, let us judge and condemn our- felves: This is that Duty inftanced in by the Apoftle, If we would judge our- felves, wejhould not be judged, 1 Cor. 11.31. There is a Tribunal that we fhould every one ere£f. within us, where Confcicnce is the Accufer, Reafon the Judie, Fear the Jaylor, Sorrow the Executioner. 4. After we have thus judged our- 4* felves, let us then appeal to God's Throne of Grace ; let us defire of Ged falvation in the Lord Jefus Chrift ; let us caft all our Confidence on him, who never fails them that put their Truft in him, and in his precious Merits. Sect. IV. Of the Manner of trying, or, examin- ing our fpecial fins. T^H A T we may try, or, examine *■ our fpecial fins, our Delilah fins obferve we theie Rules : 1. Endeavour we to find out this fin; 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 Miniftry many Times meets with, and chiefly checks thee for. 2. That which thou art lothefito leave, haft leafl Power to refifl, and which mo li hinders the Refignation and fubmiffion of the Soul and Body to the IVord and Will of God. 3. That ivhich God often cor reds in thee, even in the Interpretation and guil- ty Acknowledgment of thy felf-accufing Heart; and, if ever the Sword of the Spirit Jh all cleave it from thy Bofom^which is infinitely to be de fired )it ivfil cofl the bitterejl Tears, and deepefl Groans. 4. Thoughts, Plots, and Projecls a- bout it ( a Thou fan d to me ) ordinarily feize upon thy Heart at the very firjl ivaking, if they have net broken tby jfleep, and troubled thee in thy Dreams. 2. The Sin once found out, do we purfue it, and make we a folerun Cun- teffion to God of it; mourn we under it, and defire 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 fome fli«rt fpace of Time, as for a Dav, or Month 4* Selforial Month, &c. and when the prefixed time is come, we fhould then queftion our- felves, How well we have performed, 01 how, or wherein we have failed ; and then begin a new Purpofe. 4. Be we ever jealous of ourfelves, and of our Infirmity and Prennefs to this fin. Now we have two Grounds of this Jealoufie : 1. Left we be deceived about it. z. Left we be overtaken with it. 1. We may be deceived, in fuppofing that we are utterly divorced, and quite delivered from this Boiom-fin, when it is nothing fo ; as thus : 1. We may change only in the out- ward Form, and not in Truth: For Inftance, xvhereas the fame fin ofCove- toufnefs doth utter and exprefs itself by Ufury, Simony, Sacrilege , Bribery , Grinding the Faces of the Poor, Detain- ing ill gotten Goods, without Reflitution ; we may perhaps inf en fibly glide out- of one Gulf of gripping Cruelty into another , or, it may be, from oneofthefe more no- torious, to fome other lefs obferved, and lefs odious in the world, andyetjlill abide in the Chambers of Death, and under the Tyrrany of this reigning fin. 2. We may furceafe, and refrain from the outward grofs Adtsoffuch hateful Villainies, and yet our Inwards be ftill defiled with unfatiable fenlual Hanker- ings after them : For Inftance, whereas the fou J fin of Uncleannefs doth acluate it- felf by Fornication, Adultery, Self-pollu- tion, immoderate Abufe> of the Marriage- bed, fpeculative wantonness, zve may, perhaps, forbear the external Ails of Un- cleannefs, and yet ly and laxguifi in the delightful Revolving s of them in our Mind, in Adulteries of Thought. 3. We may change the Kind of our Bofona-fin, in refpec"t of the Matter, Form, Objec>, every Way ; and yet upon the Matter iifelf, it is but the Exchange of one foul Fiend for ano- ther : For Inftance, Wantonnefs may be our fweet fin in Youth, and VVorldli- nefs in old Age ; Hypocricy may reign at one Time, Apoflacy at another j Furious Zeglfor one while, Profane Irreligiouf- nefsfor another, 4. W& may for a Time pull our Necks out of this ftrong Yoke of Sa- tan ( out of a melancholick Pang of flavifh Terror, ferious Fore-thought of Death, lyingeverlaftingly in Hell )but becaufe it is not the Work of the Word, humbling us foundly under God's migh- ty Hand, planting Faith, and infufing mortifying Power, anon will this un- clean fpirit return, and rule in us again far more imperiouily than before.I know it is not impoflible, but that a Man af- ter his Converfion, by the fudden fur- prifal of iome 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 lamen- ted, if it were poffible, with Tears of Blood ) yet he never doth, nor never can return to wallow in it again, or, to allow it: Here is the Difference, The Temporary Man, after his former en- forced Forbearance, engulphs himfelf again with more Greedinefs into the fenfuality and Pleafures of his Bofom- fin, he lies in it, and delights in it, and hardens himfelf more obftinately in it : But the found Convert, after a Relapfe, hisHeart bleeds afrefh with extraordinary Binernefs, and he cries more mightily to God for the Return of his pleafed Coun- tenance, and he prays, and fortifies the Breach with ftronger Resolution, and more invincible Watchfulnefs againft future Aflaults; Obferve then, if our Change be but formal, outward, mif- taken, temporary, we are utterly de- ceived, 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 Setfijridt. 45 very apt to take Fire, our eorrupt Hearts is like Tinder, or Gun-pow- der: This fin is called, Peccatum in di- liciis, Our darling Pleafure, our mini- fin Delight ; it is ever ready at every Turn to allure us, tempt us, perfuade ■us ; and the foul, by a fecret fenfual in- clination, is apt to follow it, to feed upon it, with much affectionate fweet- Befs : It may be, we have tometimes given it a Death's Wound, by the Power of his Might, who is our All in Ally and yet, as it is faid of the firft Beaft, this deadly wound is ready to be healed again, Rev. 13. 12. it is an Hy- dra with many Heads, and if we be not ftill^hacking and hewing, it will revive and recollecl: Strength, and at laft rage more than before ; and therefore what need have we to this holy Jealoufie ? 5. Above all, without which all the reft are nothing, believe we the Promifes of Pardon, and of Sandtification : The Promifes of the firft fort, I fpoke to in our Watchfulnefs over this fin, and therefore now I (hall fpeak of the latter. The Lord hath promifed to deliver us from all our enemies , that we may ferve him in righteoufnefs and holinejs all the days of our life, Luke 2. 72, 74, 75. The Lord nath promifed to write his law in our Hearts, Heb. 10. 16. and that can never be, except he obliterate all the old Writing: Now then believe thefe Promifes, and prefs the Lord with them, or we fhall never be able to out- wreftle our Lufts ; what tho we find out our fweet fins, confefs them, re- folve againft them, be jealous over them? unlefs we go to God and Chrift in the Promifes for Strength, we fhall h down in for row : Could we of our- felves fubdue our Corruptions, God would not take this upon him, to give us new Hearts, and new Spirits, tofan- Siify us, to make us new Creatures, to crucify tfo Flejh, to weaken tie Dominion of fin : Alas ! he knows our Weaknefs, and he knows all is in his own Power ; and therefore, if we would mortify thefe Lufts, we mult go to him, and belecch him to do ir. When a Man is once in Chrift, he lives by a Principle without himfelf; I live by the faith of the Son of God, faith Paul, who loved me, and gave himfelf for me, Gal. z. 20. Ifweafk, Why will the Lord have our Strength out of ourfelves? why may not a Man have fufficient habitual Strength in himlelf, by which he may be able to outw.reftle Lufts, and over- come Temptations ? The Reafon is, Becaufe no Fleflyfl^all rejoyce in itjelf, and therefore Chr'ifl is made Sanclification un- to us : O let us believe thele Promifes, and have continual Dependance on the Lord Jefus Chrift. Sect. V. Of the Manner of trying, or examining our Hearts. nrw A T we may rightly try, or ex- "*• amine our Hearts, obferve we thefe Rules. 1. Ufe we Retirednefs when we fall on this Work: To this Purpofe, faith the Plalmift, Commune with your own hearts, upon your beds, and be \ftill: Pfal. 4. 4. When we get alone pur- pofely to ftudy our Hearts, our Hears will then come to us, they will be more apt to difcourfe with us privately than in a Crowd ; and therefore fet wefome Time apart out of our publick or parti- cular Occafions to deal with our Heartr, as David, who after the publick Buftnejs was done, turned home to viftt, and to blefs his own Hor/fe, 2 Sam. 6. 20. 2. Try what Thoughts are within, and which Way runs the Stream of our Thoughts: The Heart is an Houfeof common Refort, into which Multi- tudes of Thoughts, like fo many Guefts enter, and have free and open Accefs; U only Self-trial. 44 onlv, if it be. for. cli Bed, it ordinarily diftils holy, Tweet and ufeful Medita- tions cut. of all Objects j as the Bee fucks Honey out of every Flower, and a good ftornach fucks lweet and whol* fome Nourifhmentout of what it takes to itfelf; (o doth a holy Heart ( io far as findlified ) 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 diflblute Thoughts lodge there, and defile thofe Rooms they lodge in ; which made the Lord fay to Jerufalem, O 'Jerufalem, wafn thine heart from wic- iednefs, that thou mayejl be faved : Hew Ichgjhall thy vain thoughts lodge within thee ? Jer. 4, 1 4. 3. If upon Trial we find a Lothnefs to entertain holy Thoughts, and Un- fteadinels 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 fulfil the lufts of the fiejh, Rom. 13. 14. a reprefenting, cr 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 Jgur teachelh, If thou hafi done foolijh- ly in lifting up thyfelf, or if thou hafl thought evil* lav thine hand upon thine mouth ; i. e. be humbled, be afhamed of thefe Thoughts. 4. After Humiliation, we muft pro- ceed to Judgment: And to that End, confider, what will be the Subject of that great Inqueft at the laft Day? The Apoftlfe anfwers, The Counfeh of the heart, 1 Cor. 4. 5. And who will be the Executioner? even Thoughts ac- cufing: O then let us prevent this Doom, and this Execution, by our own Judgment and Self-condemnation; let us fenteoce our Hearts, and whip out our evil Thoughts, and give them their PaG. 5. Le ! us watch over, and obferve our Herts ever afier: Thoughts will be crowding in, when we have done all we can, yet let them know, that they part not unfeen : Where ftridt Watch and Ward is kept, where Ma- giftrates, and Marfhals, and Conftables . arediligent to examine vagrant Perfons, you fhall have few of them there: The Reafon that fuch fwarms of vagrant Thoughts make their Rendezvouz, and pafs in our Hearts, is, Becaule there is no ftridt Watch kept, we obferve not our Hearts with all diligence. 6. Set our Thoughts in order every Morning, flrengthen and perfume our Spirits with fome gracious Meditations on God's Holinefs, Majefty, Orani- prefence, Omnifcience : My foul wait- eth for the Lord( faid David ) more than they that watch for the morning, Pfal. 130.6. Oblerve it, ifyeu pleale, when we firft open our Eye?, there (land ma- ny Suitors attending on us to fyeak with our Thoughts, even as Clients at La- wyers Doors; but fpeak we firft with our God, and he will fay fomething to our Hearts, and fettle them all the Day after. 7. Now and then prapofe we to our Hearts thefe two QueflicTns : 1 . Heart, how dofl thou ? a few Words, but a ve- ry ferious Queftion: You know, this is the firft Queftion, and the firft Sa- lute that we ufe to one anoiher, How do you, Sir ? I would to God we would fometrmes thus fpeak to our Hearts, Heart, how dofl thou ? how is it with thee for thy fpiritual EJlate ? z. Heart, what wilt thou do ? or, Heart, what dofl thou, think will become of thee and me ? as that dying Roman once faid, AnimuU, vagula, blandula, &c. Poor, wretched, miferable Soul, whither art thou and I going, and what will become of thee, when thou and I (hall part ? This very Thing doth Mofes propofe propofe to Ifrael, t-ho in other Terms, O that they would confider their latter ,ends ! Deut. 32. 29. And O that we would propofe this Queftion conftant- \y to our Hearts to onfider and debate upon ! Commune ivith your own hearts, laid David, Pfal.4. 4. q. d. debate the Matter betwixt you and your own He:rts to the very utmoft: Let your Hearts be (o put to it in communing with them, as that they may fpeak their very Bottom. Commune, ] or, hold a :c* rious Communication, and clear In- telligence and Acquaintance with your own Hearts: It was the Confcflion of a Divine, fcnfible of his Neglect, and efpecially of the Difficulty of this Duty, * I have lived ( faith he) forty Tears, and fomevohat more, and carried my Heart in my Bofem all this while, and yet my Heart and I are as great Stran- gers, and as utterly unacquainted^ as if we had never come near one another Nay, I know not my Heart, I have for. gotten my Heart ; Ah my Bowels, my Bowels ! that I could be grieved at the very Heart, that my poor Heart and 1 have been fo unacquainted ! We are fal- len into an Athenian Age, fpendingour Time in nothing more than in telling, or hearing News, Acts 17. 21. How go Things here ? How there ? How in - ene Place ? How in another ? But who is there that is inquiliuve, How are Things with my poor Heart ? Weigh but in the Balance of a ferious Confe- deration, what Time we have fpent in this Duty, and what Time otherwife? and for many fcores and hundreds of Hours or Days that we owe to our Hearts in this Duty; Can we write Self-trial. 45 Fifty ? or where there fliould have been Fifty Veflels full of this Duty» can we find Twenty or Ten ? O the Days, Month?, Years we beftow up- on fin, Vanity, the Affairs of this World, whiles we afford not a Minute in Converfewith ourown Hearts, con- cerning their Cafe. Sect. VI. Of the Manner oj trying, or examining our Tongues. THAT we may rightly try, or ex- amine our Tongues, obferv-e we theie Rules: 1. Search we into our Difpofiiions, whether we aie men of few Words, 'or given to much fpeaking? The Tonfrue may offend both Ways, but efpecially if we are wordy. 2. Perufe with a broken Heart and bleeding Affections, the many Kinds of thole fins of the Tongue, whereof ( no doubt at one Time or other ) we have been deeply guilty. Some num- ber them in thirty Particulars ; as Blaf- phemy,. Murmuring, Defence of Sin* Swearing, For/wearing, Lying, Equi- vocating, Slandering, Flattering, Cur- fing, Railing, Brawling, Scoffing^ Giv- ing ill Counfel, Solving feeds ofDifcord am on gjl Neighbours, Double Tongue d Heft, Boa/ling, Difcovering of fecrtts, Hafly or indifcreet Threatning, Raj}) Prom'ifes andVcivs, IdleJVcrds, Loquaxity or im» moderate Talkativenc/s Filt). Talking, Scurrility or foolijh Jcfling, T^/e-telling, Ralfmg ef Rumor si Sinful filence, Rcfh Cenfuring, Malicious Informing, VJ^hif- pcring. 3. Confider we the laft Judgment, ' Mr. ght 001 ia his Sermon befor.- the Houfe of C«Limons on Ffi* 4., 4,. Where obferve, that I fee noc the Author here under the Confeffion of a wilful Neglecl of c at main Duty till that very Time that he was exhorting others to it ; I iather look upon ic * his daily Confeflion, both be- fore and finee-. Which argues nor an impious, voluntary, wilful. N-sler* but rather a teuier humble, watchful, fait, and feuftble Spirit, truly fenfiblc 01 that NegL-& which is Infirmuy. ' u when 46 Self-trial. when Men fhall give account for every idle JVord ; for by our words we mujl be }u/1ified,and by our words we mujl be con- demned, Matth. i 2. 36, 37. Will it not be a fearful Bill, wherein mull be written every Word that we fpoke all our Lite long? O let us tremble to think of it, and judge and condemn our felves, and fe-il up our Lips with A- mazement, as if we were ftruck dumb. 4. Let us ever after fet a Watch at the Door of our Lips : I faid, I will ttke heed to my ways, that \ fm not with my Tongue ; I will keep my mouth with a bridle, Pfal.39. 2. It is floried, that when this Verfe was read, or lectured upon to a religious Perion,he cried out, Stay there, and I will hear the re(l when have learned that Verfe, [ Tripart. lib. cap. 1. ] Along Time after, being de- manded, Why he returned not to his old Mafter, heanfvvered, that as yet he was not p erf eel in hisfirji Leffon : And hence the Apollle could fay, If any Man offend not in word, the Came is a p erf eel man, and able alfo to bridle the whole body, Jarm 3. 2. It is an hard Work to bridle the Tongue, and there- fore 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 ; The preparation of the Heart is in man 9 and the anfwer of the tongue is from the Lord, Prov. 16. 1. and therefore prayed David, Set a watch, O Lord, before my mouth, keep the door of my lips, Pfal. 141. 3. O the tongue is a fire, a world of iniquity y Jam. 3.6. as the Fire flies about, lo the Tongue is faid to have Wings ; as the Fire aflimulates, and turns every Thing into its own Nature, lo the Tongue aflimulates the Hearts ol Men to whom it fpeaks ; we had need there" fore to pray, that God would order this Fire in our Mouths, left we kindle iuch a Fire in the Breafts of others as we fhall never live to quench again,and fo kindle the Fire of God's Wrath, which fhall fmoke to our Deltru&ion. Sect. VII. Of the Manner of trying, or examining our Aclions. THAT we may rightly try, or ex- amine our Actions ( I mean fuch Actions as are Matters and Concern- ments of the Soul, whether the Work of faving Grace, or the individual com- panions of this faving Work, as Du- ties and Gracesjobferve we thefe Rules: 1. For the Work of faving Grace or Converfion, try, 1. Whether ever our Souls were wounded by a clear Difcoveryand wide opening of our many ulcerous fecret Corruptions r Whether ever they were affected and prefled with a through fenfe and Feeling of the fierce Wrath of God, ready to break into unquenchable Flames of Vengeance againftus? 2. Whether, after thefe Bruifings and Breakings our Souls ever caft their Eyes upon that infinite Sea of God's Mercy, glorioufly ftreaming through the infinite bleedingWounds of Jefus Chrift upon every truly broken, contrite and wounded Heart ? Whether ever they fettled and faftned their fight ftedfaftly upon their blelfed Redeemer, as he was hanging on the Crofs, flruggling with his Father's Wrath for our fins, and crying out at laft, 1/ is finijhed. 3. Whether, after this fight, and Confideration of the Work of our Redemption, our fouU ever hungred and thrilled after the precious Blood of. the Lord Jefus, far more greedily and inlatiably, than ever the panting Heart thirfted after the Rivers of Water ? Whether ever with ftrong Cries, Pray- ers, Groans and Sighs; they threw themfelves with fome Comfort and Confidence into the bleeding and bleffed Uoiom Selfjrial. 47 Bofon of our dear Redeemer, and there hid themfelves fweetly and deeply in his facred Wounds, and goared Side, from the eager Purfuit of the wounding Law, the Rage of Satan, and Stingings of their own Confciences ? 4. Whether after this faft Hold upon the Paflion and Merits of Chrift, our Souls ever received this comfortable News, That we were pardoned, jufti- fed, intitled by the Covenant of Grace, unto a Crown 0/ Immortality, and end' lefs Joys in the Heavens ? Whether this ever melted us into an evangelical Repentance, to bewail heartily all our Sins, and former IVretchednefs of Life, for having fo vilely and rebellioufly grieved end offended fo gracious and loving a Fa- ther ? 5. Whether after thefe Comforts and Sorrows, our fouls ever refolutely a- bandoned the Practice of every grofs fin, and threw out of their Affections the Liking and Allowance of every the leaft Infirmity ? Whether we have e- ver fince fettled our felves to Holinefs of Life, univerfal Obedience to all God's Commandments, tho not in Perfection and height of Degree, yet in Truth and Sincerity of Heart. It may be every Soul, truly conver- ted, cannot fpeak affirmatively to every of thefe Queries in Intention, or height of Meafure, tho for the Subftance they can ; and if fo, we may conclude, there is the Work offaving Grace. For the individual Companions of this faving Work, as { %"*}"; I d races, 1. For Duties,- try, 1. How we manage them before, in, and after the Work ? Of this we fhall inform more particularly in mod of the Duties, as we handle them in Order. 2. What fenfibleandquickning Com- munion we have with Chrift in our Duties ? Thit is the main BufiRefs and End of all the Ordinances of Chrift. It is ordinary with us to ter- minate our Devotions with a circular Courfe of Praying Morning and Eve- ning, or of coming to Church every Lord's Day ; we look no further, but only to the Exercife of the Body, we fee not any Thing ot the Power of Chrift mining out in Strength in thefe Duties: And therefore try we parti- cularly, 1. Whether we have, intheUfe of a- ny divine Ordinance, an intimate, ten- der and effectual Prefence of Chrift him- felf with us ? 2, Whether we have a conflant Influ- ence, a quickning Power ofjpititual re- freffuig, a fenfible (piritual Tajle of di- vine Love, or of Gcd him felf by this Pre- fence of Chrijl ? In right Performance of Duties, we come to have fuller U- nion with Chrift, and by this coming to him, we come to, and fee the Fa- ther by him : And hence follows by this Preience ot Chrift, thefe three Things, 1. Peace with, and afpiritu- al Joy in Ged. 2. A Strength commu- nicated to walk with Chrijl, and in his Power with God. 3» Afealed AJJ'urance of eternal Communion with God in Glory. 2. For Graces, examine, 1. The Truth of our Graces. 2. The Growth of our Graces. 3. The Wants of our Graces : All which we fhall difcufs at large in the Sacrament of the Lord's Supper, Sect. VIII. Of the Time of our Self try al. 1?H E Scriptures have determined no • fet Time, yet fome Rules there are, partly in Scripture, and partly prelcribed by holy Men, which we may makeufe of, as thus. 1. There is no Danger of forfeiting upon too much 3 theottnerwe reckon with 4» Selfarial. with our Souls, the fewer Things we {hall have to reckon for every Time ; and the fewer things there be, the more readily will they be called to mind, and more exadtly be fcanned : This made Btrnard lay of this Work, If we will do it as often as we needy we mud do it always. * 2. The Time that learned and de- vout Men commend to us, is once e- very Day : So Cbryfojhm, Let this Account be kept every Day ; Have a lit- tle Book in thy Confcience, and write therein thy Daily TranJgreJJions j and when thou lay eft thee down on thy Bed, then bring forth thy Book, and take an Account of thy Sins. % 3. The Time that efpecially Scrip- ture holds forth to us, is at Evening or at Night: J call to remembrance, faid David, myfong in the night ; / com- mune with my own heart, and my Spirit made diligent Jearch, Plal. 77. 6. And thus he bids us, Commune with your own heart upon your bed, and be fill ', Pfal. 4. 4. Upon which Words fays Chry- fofom, What means this that he faith, Commune with your own hearts upon your Beds ? \ q. d. after Supper, when you lie down, and are ready to flecp, and have great Quietnefs and Silence, without Prefence or Difturbance ofa- ny, then eredl a Tribunal for your own Confciences. 4. Other Times may be as Occafion requires : When the Church of Ifr'ael was in Dillrefs, and fighed to God, then they encouraged each other, Let us fearch and try our ways, and turn again to the Lord, Lam. 3. 40. When Chriftianspurpofe to receive the Lord's Supper, then, Let a man examine h*im- felf,' and fo let him eat, 1 Cor. 1 1, 28. " r hen we obferve Days of Faft for Humiliation of our Souls ; or when we obferve"" a Sabbath of Feafts, or ef- pecially when we are caft down upon our fick-beds, and in Expectation of our DiflUuiion, then 'tis Time to ex- amine, and to judge our. felves, that we be not judged, 1 Cor. 11. 31. 5. Beiides thole daily and cafual Times, it is convenient alfo, after fome good Space 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 Space of Time ; for as our Members grow, and our Shape e- very Day changeth, a»d our black Hairs turn gray, while we perceive ic not, yet after fome Space of Time, we may eafily difcern ; fo it is in our fouls, befides the manifeft Changes which fometimes appear at the inftant, there are certain infenfible Alteration, which are not to be difcerned, but after fome Continuance of Time: And for rec- tifying of thefe, it is neceflary to take a more general View of our Souls, in a monthly or yearly Trial ; by this Means we fhall fee wherein we are bet- ter or worfe, bow our Zeal is encreaf- ed or decreafed ; if we are bettered fince our laft general Account, we fhall have Occafion topraifeGod; if otherwife, we mull therefore be hum- bled, and blow the Coals of Zeal, and ftir up the Grace of God in us, that we may (Irengthen the things which re- main, and are ready to die, Rev. 3. 2. To this purpofe we read of many Ancients that were accuftomed to keep Diaries or Day- book of their Actions, and «ut of them to take an Account of their Live:: Such a Regifter f of God's Df^ings towards him, and of * B rn, in CMC Serin. ;}* fin. $ Ckrif. Exp. in P.al ^. •f Cbryf. io loc. his SelfaridL 49 his Dealings towards God in main Things) the Lord put into a poor Creature's Heart to keep in the Year 1641. ever fince which Time he hath continued it, and once aYearpurpo- fes, by God's Grace, to examine him- felfbyit; the Ufe and End of it, is this j r. Her eb y he oJfervesfomethingofGod to his Soul, and of his Soul to God. 2. Upon Occafion he pours out bis Soul to God in Prayer accordingly, and either is humbled or thankful. 3. He confiders how it is with him in refpeel of Time pad, and if be have profited in Grace, to find out the Means whereby he hath profited, that he may make more onftant Ufe of fucb Means ; or wherein he hath decayed, to obferve by what Temptation he was 0- evercome, that bis former Errors may make him more wary for the future. Befidesmany 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 Regifler of a weak unworthy Servant of Cbrifl for fame Years. IT may be expected, that I givefome Example hereof, wherein if I might any way advance Chirft or benefit his Church, tho I lay in the Duft, I mould willingly publifh and iublcribe the daily Regilter of a poor unworthy Servant of Chrift, indeed one of the meaneft ©f his Matter's -Family, for fome Space of Time : As thus, 1651. May 13. I retired my felf to a foli- tary and filent Place to praclife, efpe- cially the fecret Duties of a Chriltian, my Ground is that of Cant. 2. 11. 12. Come my behoved, let us go forth into the fields, &c. there zvill I give thee my loves. The Bridegroom of our Souls, faid Bernard, is bafkful, and more fre ' quently vifttes his Bride in the folitar • Places. May 14. In a pleafant Wood, and fweet Walks in it, the Lord moved and inabled me to begin the Exercife of fecret Duties : and after the Prolego- mina, or Duties in general, I fell on that Duty of Watchfubiefs : The Lord then gave me to obferve my for- mer Negligence, and to make fome Refolutions. I found the Lord fweet to me in the Conclufion of the Duty j Allelujah. May 15. I fell on the Duty of Self- trial, and in the Morning cdhfeiled my Sins before and fince. Converfion, wherein the Lord fweetly melted my Heart. In the Evening I peruledmy Diary for the lad -Year, wherein many P^fi'ages of Mercies from God, and Troubles for Sin, &c. May 16. In the Morning I went thro' the Duty of Experiences, and felt lome Stirrings of God's Spirit in my Soul. In the Evening I fell on the Duty or Evidences, wb«n I a&ed Faith, and found my Evidences clear. Oh how fweet was my God ! May 17. This Day in the Morning, I meditated on the Love of C/v7/7, where- in Chrift appeared, and melted my Heart in many fweet Paflhges. In the Evening I meditated on Etemity,whert- in the Lord both melted, and cheered, and warmed, and refrefhed my Soul. Surely the Touches of God's Spirit are as fenfible as any outward Touches. Allelujah. L # , May 19. In the former Part of this ' Day lexerciied the Life of Faith, when the Lord ftrengthned me to act Faith on feveral Promifes, both temporal, fpiri- tual, and eternal. I had then fweet, refrefhiog and encouraging Impreffions ■ on my Soul againftall the fearful, fin- tul, and doubtful Dreams J had the Night 5<> Night or two before dreamed. In the Evening I confidered the Duty of Pray- er, obferved fome Workings of God's Spirit in my perufing the Rules, and afterwards in ihe Practice of this Duty. BlelTed be God. May 20. In the Morning I fell on Reading the Word, perufed the Directi- ons, and then fearched into the Common Places and Ufes of my Corruptions in Na- ture and Prafiice ; of my Comforts a- gainjl the Burdens of my daily Infirmu ties ; of eflablijhing my Heart againfl the Fear of falling away ; of Directions in m Calling ; of Comforts againfl outward Croffes ; of my Privileges in Chrijlpbove all the Wicked in the Wovld : In every of thefe Chrift appeared in fome Mea- fure fuitably to my Soul. In the Eve* ning I proceeded in the Common Places and Ufes of fweet Pajfages that melted mv Heart ; of fenfible Comforts, and of Places hard to be underjlood : In the firft my Heart was tweedy melted, in the fecond cheered, -in the Conclufion theLord ftruck me with a reverence of his Majefty and Prefence, filled mySoul with fpiritual Retrefnings,inlarged my Heart with Praiiesof him, and defires to live unto him, who hath given me in this Time of Love fo many fweet Vifus, end kiffes of his mouth, Allelujah. May 22. Occafionally, tho not in Self-denyal, Courfe, I fell on fome Parts of the Duty of Self-denial: The Lord in Mercy wrought in my Soul fome fui- tablenefs to that fpiritual Gofpel-Duty ; Lord keep this Fire up in a Flameflill. Oh it is a fweet, but a very hard Lef- fon. May 31. I pra&ifed, as the Lord FnableJ, the Duty of Saint s-fujfe rings; into whichCondition as I was caft,io the Lord gave me to iee my fin wherefore, and to be w:. ue it, and to pray for the contrary Grace and God's Favour. TheLord was fweet to me in the Pre- parations to, but efpecially in the im- proving of fufferings. Now the Spirit left in my Soul a fweet Scent and Sa- vour 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 offenfive 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 tho with David 1 declare what God hath done for my Soul, Pial. 66. 16. yet with Paul, I ever defireto cor reel my felf ; / live, yet not I, but Chrijl liveth in me. 1 CHAP. V. S e c t. I. Of the Mature of Self denial. F am man will come after me, faid nal is a compound, notin? more than a Chrift, let ,:mdeny\himfelf, Mat. fmgle, ordinary Self-denial * It figni- ,6. 24. TheWordintheOrigi- fiesto deny utterly, totally, not at all * AbnegfvV.omninoneget, Ltigb critic* facra^ Pernegec, & proffus negct, Reynolds. to felf denial. to fpare, or regard a Man's felt: It imports apeifec't, or uriiveri'al Self de- nial ; it is as much as to reject and caft off a Man's felf, as a Man doth a grace- lefs Son whom he will not own any more for his. From the Word opened, we may diicover the nature of it, which diverfe give in, tho with feme Variety, as thus. To deny a Man's felf, fay fome, it is to forfake the Motions cf our ' §wn corrupt Reafon and Will, Which is the very fame with mortifying of the old Man, and crucifying the FIcfh. To deny a Man's felf, fay others, it is to re- fufe to be fubjcft to, or to work for a Man's Je if, 'as if it were our Ma fieri And this Defcription is taken from the Similitude of a Servant who renoun- ced to be under the Government of fuch a Lord. To deny a Man's felf, lay others, 'it is not to deny himfelf to be a Man, or to put off human Affecls, but to bumble himfelf . This likewife is true, but 'tis not full enough for a chriftian Self-denial. And therefore to deny d Man's felf, fay others, it is to put him- felf and all that he hath in hazard, rather than to negleil the glory of Chriji. This Antithefis much inlargeth it ; and in this Senie a Man is faid to deny himfelf 'when he comes up to that height of the A- poftle, as to fay, I live, yet not I, but Chriji liveth in me, Gal. 2*. 20. q . d. The Life that I live in refpecl of the Ori- ginal, it is not of Nature; but of Grace ; not of my felf , but of Chriji in refpecl of the Rule ; It is not after my own Fan- ty, but according to the Will of Chriji ; not after my own Lujls, but after the Spirit ; in refpecl cf the End: \t is not 1 my felf but to Chriji, not to exalt or magnifie my felf, but to be all that I am unto Jefus Chriji ; In rejpecl of Opini- on, \t is not to make my felf my own Lord and Majler, but to projl^ate all at the Feet of Chri/l ; not to /uffer any Thing in me to exalt it felf \ but to make 1\ all veil and bow to Chriji, And hence * fhail give this Delcnption of it, ihit Self denial is a t&tal, through, utter Ab- negation of a Man's own Ends, Cornells % Affections ; and a whole Proflraticn of himjelf, and cf all that is his, under Chri/l J ejus. And thus we have the Meaning of Chrifr, If any* Man will come after me, let him deny himfelf. i. e. Let him lay a fide his own Wiidora as an empty Lamp, his own Will as an evil Commander, his own Imagination as a falfe Rule, his own Affections as corrupt Councellors, and his own Ends as bafe and unworthy Marks to be aim- ed at. Let him deny himfelf, whatsoe- ver is of himfelf, within himfelf, or be- longing to himfelf as a corrupt and carnal Man ; Let him go out of him- felf, that he may come to me; let him empty 'himfelf of himfelf, that he may be capable of me, and that 1 may reign and rule within him. As in Jofeph's Vifion, the Sun, Moon, and the eleven Stars did Obeyfarfce to him, and all the fieaves in the field veiled to his fheaf, Gen. 37. 7, 9. Soin the Life, Way, Work and Soul of a regenerate Man, all the fupernatural Gifts and Graces, all the moral Endowments and Abilities, all the natural Powers and Faculties of the Sou!, with all the Members of the Body, and all the Laboursof the Life, and whatfoever cMe, muft do Obey- lance, and veil, and be made fubject and ferviceable unto Jefus Chrift. And this is true Self-denial. Sect. II. Of the Dijlribution of Self, and of the Manner how every Self is to be de- nied. U T for the better undemanding of this Duty of Self-denial, we mult firft diitinguifh of Self, and ihen aoply ir accordingly. * 1 '. There is a Threefold Self, viz. a X finfui B 5a finful Self, a natural felf, and a moral, virtuous, or renewed Self. The Firft Self, which is finful Self, or corrupt Self, js that which the A- poltle calls the old man, Eph. 4, 22. the earthly Adam, 1 Cor. 15. 47- '*' £^7 of death, Rom. 7. 24. rfo rtf/W »mW, Rcrm. 8. 7. In which Senfe,to deny a Man's /"^y, it is in the Apostle's Phrafe, To deny ungodlinefs and worldly lujh, Tit. 2. 12. The fecond Self, which is natural Self, is either conquerable in regard of being, or of well-being, r. In Regard of Being and Subftance, and fo it im- ports our Life, which is the centinu- ance and Prefervation of our Being, to- gether with the Faculties and Powers of Nature, our Understanding, Will, Affections, Senfes, flcfhly Members. 2. In Regard of well-being, "or the ©utward Comforts of Life, and they are either, 1. External Relations, as betwixt Husband and Wife, Parent and Child, Brother and Brother, Friend and Friend. Or, 2. Special Gifts and Endowments, as Learning, Wifdom, Power, or any other Abili- ties of Mind and Body. Or, 3. Com- mon Ends, which naturally Men pur- fue and feek after, and they are by the Apostle comprized under three Heads, of Profit, Pleafure and Honour ; The lufts of the eyes, the lufts ofthefiejh, and the pride of life, 1 John 2. 16. Of this Kind are, Houfes, Lands, Pofjeffi- ons, flejhly, worldly, natural, unnatu- ral, artificial Delights ; Liberty, Praife, Favour, Applaufe, any Thing from which a Man doth draw am Kind of Content or Satisfaction in order to him- Self The third Self, which is moral Self, or vertuous^^, or renewed Self, it is a M*n's Dutiei, Holinefs, Obedience, Righteoulnefs, the Graces of his Spirit, the Image of Chrift, Col, 3. 10. Rom, Self m denial. 2. 29. For as the firft Adam begets us • after his Image, fo the fecond Adam re- generates us after his Image, from the one we receire Luft for Lust, and from the other Grace for Grace. Now according to this threefold Self, there are three Branches of Self-deniai j for fome Things are to be denied sim- ply and abfolutely, fome Things con- ditionally, and upon Supposition; fome Things comparatively, and in certain Refpects. 1. Some Things are to be denied Am- ply and abfolutely, and fo a Man is to 4tr\yfmful felf; i. Generally, as it imports the whole Body of Corruption and Concupifcence, which we are to mortifie andfubdue, to crucifie and to revenge the Blood of Chrifl againfl it, Col. 5. 5. Rom. 8. 13. 2. Specially in Regard ef thofe perfonal Corruptions, which we in our Particulars are more notably carri- ed into, which David calls the keeping of himfelfjrom his own lmquity,Fli,UiS.2$ m 2. Some Things are to be denied conditionally, and upon Supposition of God's fpecial Call, and fo a Man is to deny his natural Self, whenfoever it ftandsin Opposition unto, or in Com- petition with Chrift, his Glory, King- dom, or Command. And this we are to do. 1. Habitually, in Preparation oftheSoul, and that always. 2. Ac- tually, whenfoever any Thing dear unto us is inconsistent with the Con- fcience of our Duty to God :. And thus Paul regarded neither Liberty nor Life in Comparifon ot the Gofpel of Grace, and of the Name of the Lord Jeius, Acls 20, 24. 21. 13. Thus Michaiah regarded not his Safety or Re- putation in Abab's Court, 1 Kings 22. 1 4. Thus Levi regarded not his Fa- ther, or Mother, or Brethren, or Children in the Zeal of God's Honour, Deut. 33. 9. Thus Ezekiel regarded not his dear Wife, the Delight of his Eyes Self-denial. 5? Eyes, when God took her away with a Stroke, and forbade him to mourn for her, EzeJc. 24. 16, 17, 18. Thus Matthew regarded not his Receipt of Cuftom, Luke 5. 27. Nor James and John their Nets, their Ships, their Fa- ther, when they were called to follow,, Chrift, Mat. 4. 21. 22. 3. Some Things are to be denied comparatively, and in fome Refpect ; fnd (o a Man is to deny his renewed Self, his very Duties, Virtues, Graces. I deny not but in the Nature and Noti- on of Duties we are bound to leek, to pray, to practife, to improve, to trea- sure up, and exceedingly to value them; but in Relation unto Righteouf nefs, in Order to Juftification in the Sight of God, and in Comparifon of Chrift, we muft efteem all thefe Things but as Ufsanddung, Phil. 3. 3. Sect. III. . Of the Denial of fmful (elf >< anffrjl of Cautions. plrft, we muft denyfinfuljelf, and •*• this we are to deny limply and ab- folutely, whether it be the whole Body of Corruption and Concupifcence ; or thofe perfenal Corruptions which we in our Particulars are more notably carried unto. Concerning both thefe, T/ ,,,. , S Cautions. IfhalI S ,velome i Directions. The Cautions in general are thefe. 1. That the "Denial otfinful Self is ftill imperfect in this Life, even in the moft excellent Servants of Chrift ; the beft of us feel in. our felves 45. 46, 47- „,„,., 3. Howfoever this Self-denial is in the belt Saints imperfect, unequal, un- like; yet' we muft endeayour absolute- ly and limply to deny finful Self: We mut ever be hacking and hewing at this tree* till it falls ; we muft grieve at it, ftrive againft it, and thus continue grieving and ftrivingall the Days of our Life. Say not now, I have Grace e- nough, but as that great A poftle, ftill prefs forward to have more Virtue from Chrift : If we have prevailed againft the outward Ad, reft not, but get the ri- fmg of Luft mortified, and that row- ling of it in our Fancy ; get our Hearts deaded towards it alfo ; and reft not there, but get to hate it, and the Thought of it : The Body of Death muft not only be crucified with Chrift, but buried alfo, and fo rot, and molder away more and more after its firft Death*.- Wound, Rem. 6. 4. 6. Sect. IV. Of the Manner of denying our natural Ccncupifcence. TH E Directions have refpect either to our natural Ccncupifcence y or to our per fan al Corruptions. 1 . We are abfolutely to deny the whole Body of Corruption and Ccncu- pifcence j we are to mortifie and fub- due, to crucifie«and to revenge the Blood of Chrift againft this lin. This, is the meaning of the Apoftle, Mortifie ycnr member* which are upon the earth, fornication, uncleannefs, inordinate Af- fetlion, evil concupijcence, Col, 3. 5. Now for the denying or mortifying of this Concupiicence, obferve ihele Di- rections. • 1. Be fenfible of it, cry out with Paul, Rom. 7. 24. O wretched matt that I am, who Jhall deliver me from the body of this Death ? 2. Endeavour we to get a willing Heart to have this fin mortified.- BleJJed are they which hunger and thirfl after righteoufnejs, for they fijall be filled^ Mat. 5. 6. 3. Be we peremptory in denying the Requefts of Concupifcence, bar up the Doors, give it no Audience; nothing is better than a peremptory Will if it be well fer, nothing worfe if it be ill.' When Abifliai would have perfuaded David to i flay Sbintei, David gives him a peremptory Denial, faying, What have I to do with you,yefons of Zerviah ? 2 Sam. 16. 10. & 19. 22, So Chrift gave Peter a peremptory Denial when he would have difluaded him from his Paflion, faying, Get thee behind me Satan, Mat. 16. 23, The old Man is of eur old Acquaintance that hatli been born and bred with us, and there- fore is ready to deceive us; loofcto it^and whenfoever it fuggefts, give it a pe- remptory Denial. 4i Take we Pains Jo mortify this fin. I run not in vain, as one that beats m the air, 1 Cor. 9. 26. that i?, I take Pains, but not in vain, I take no more Pains than I muft needs, if I took any lefs, I could not come to that I aim at : The lefs Pains we take in' fubduing this Corruption, the more will it increafe 5 but what Pains ? I anf wer, We rrfuit ufe the Means God hath appointed, a3 the Word, and Prayer, and Fafling'and Watching, and Weeping, and Mourn~ trig, to thefe, I may add Covenants snd Vow* Felf denials Vows : Provided that, i . They be of Things la>vful. 2. That ve eftecm them . not as Dut-es of ablolute Neceffity. And 3. That we bind not ourfelves perpetu- ally, left our Vows become Burthens to us; if we will vow, let us but vow for a Time, that when the Timeisex- pired, we may either renew, or let them ceafe, asNeceflity requires. 5. Lei us intermix thefe Means, Du- ties orServiccsone with another. Chrift hath Variety of blefled Employments for us, and we mould flee from Flower to Flower; as fometimea hear, other whiles pray, frequently meditate, and be not ieldom in godly Company. When our Luftings follicite us to this or that Object ; afk our louls the Que- ftion that the Prophet did Abaziah's MefTengers, Is there not a God in Ifrael, that thou ft ouldji goto Baal-zebubthe god of Ekron? 2 Kings 1.2. Is there ne- ver a Promife in the Scripture ? never a Saint of my Acquaintance? never a Mercy to be thankful -for? no Beauty and Glory in Heaven to be panting after ? 6. Labour we to get the Affiftance of the Spirit of Chrift. This you may think ftrange, The wind bloweth where it lijleth t John 3. 8. ;'. e. the Spirit worketh where it lifteth ; yet this hin- ders not, but that thejSpirit may lift to blow in the Ufc of the Means : Surely there are Means to get the Spirit, and to hinder the Spirit ; the Spirit may be won or loft in the doing or not doing of thefe Things. 1. It we would have the Spirit, then wemuft know the Spirit; we muft fo know him, as to give him the Glory of the Work of every Grace: The Want of the Knowledge of Chrift's Spirit is the very Reafon why Men receive not the Spirit. I will fend unto you the Com- forter \ whom the world cannot receive^ kecaufethey know him not t John 14. 17. 55 The World knows not the Preciouf- nels of the Spirit, and therefore they lightly eiteem of .him. The firil Means to have ihe Sprit, it is to know ihe Spirit, that we may give him the Glo- ry of every Grace. 2. If we would have the- Spirit, take heed that we quench not the Spirit, 1 Thefl. 5. 19. 1 mean not by quench- ing the Spirit, a quite putting of it cut ; Cut, 1. A growing carelels, and re- mifs in the Duties of Religion. 2. A not cherifhing every good Motion of the Spirit in our Hearts, either to pray, or to hear, &C. . 3. If we would have the Spirit, take heed that we grieve not the Spirit ; let us not drive him by our fins out of" the •Temples of our Souls,* difturb h>m not in his gracious and comfortable Ope- rations there, but fo demean' ourfelves that he may itay in our fpirits, and ma- nifeft without any Eclipfesor Interrup- tions his fweet and powerful Prefence within us. Surely the Spirit is a clean Spirit, as he loves a clean Habitation : It is fin makes the Spirit loath the Soul of a Man: Evil fpeeches, and evil Ac- tions grieve the Spirit of Chrift. 4. If we would have the Spirit, take heed that we reftjl not the Spirit, Ads 7. 51. Now we may be faid to refill the Spirit, 1. By not doing the Good re- auired, when we hang off from that Good to which we are ftrongly moved by the inward Pulfations and Perfuafi- ons of the Spirit of God. 2. By fin- ning againft Light ; in this refpect, th« fins againft the fecond Table refift more than fins againft the firft, beciufe thefe are fins' againft a multiplied Light, a- gainft the Light of the Word, and Light of the Spirit, and Light of Na- ture. 3. By falling into foul fins, fuch as are the ma nifejl deeds of the flefh, as a adultery, fornication, undeannefs, Laf- riv'winefs, Gal. 5>*9* Indeed thele fins arc 5* Self-denial are not fit to be named amongfi Chrifti- ans. But fornication, and all unclean- nefs, or covetoufnefs, let it not be once named among \ou, as becometh faints, Eph. 5 3. This lad is called idolatry , Col. 3. 5. Now the Name Idol, in Scripture, doth fometimes fignify an Image, or Sculpture, or Reprefentati- on ; fometimes an heathen god un- der the Netion of a falfe God, and fometimes *n heathen God, under the Notion of filthy, unclean, and a- bominable, 1 Pet. 4. 3. 1 Cor. 10. 7, 8. If a. 57.5. 1 Cor+b.y. The Rea- fon whereof was, becaufein their Idol- feafts and IdoUworfhipsthey ufed thofe heathen Villainies of Filthinels and Un- cleannefs, Rev.z. 14. or at lead their Idol-feafts were wont to be previous, and preparatory to Fornications, Ads 15. 20. Rev. 2. 14. O thele are foul fins, which were a Shame for Chrifti- ans to name, or fpealc out, much more to commit. But why is Covetoufnefs un- fit to be named ? And why is it called idom latry? Some Criticks obferve very well, that the Word in the Original is Pleo- nexia, which is not Covetoufnefs proper- ly, but inordinate Defire, not only of Wealth, but alfo of Lufts, * thofe ne- fanda, that were common to the Gen- tiles. O take heed of thus refilling the Spirit ; this is a defperate, and a dange- rous fin. 5. If we would have the Spirit, let us pray for ths Spirit: This was the Means that Chrift ufed, Twill pray the Father ( faith he concerning his Apo- ftles, John 14. 15. ) and he will fend the Comforter to you. And this was the Means Chrift puts us upon, For if your earthly Parents can give good things un- to their children, how much more will your heavenly Father give the Holy Ghojf to them that afk him ? Luke 11. 13. Prayer is prevailing with God, it is reillefs and pleafing to God, it will have •no Denial. 5. If we would have the Spirit, then let us walk in the Spirit,, do the Adli- ons of the new Man: We know fome Phyfick is for reftoring, to preferve the ftrength of the Body, and fuch is this walking in the Actions of the new Man; if preferves the ftrength of the foul, it preferves fprritual Life in a Man, it en- ables him to fight againft Corruptions and Lufts, Walk in the Spirit, and ye /hall not fulfil the lufls of 'the fie/b,Gz\. 5. 16. But the Saints may object :All this we have done in our Meafure, but flill we find a Body of Death, many Lufls yet re~ maining and rifing up in us, and rebelling againfl the Law of our Mind, yeajeme- times captivating and leading us away to the minding and fe eking of our /elves, and ferving our own baje Affeclions. I anfwer, It may be lo, nay, I told you it would be fo, in the firft Caution; and yet if we pray againft them, if by an holy, gracious and conftant Cen- teftation 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, t ho we are not fully freed from them, yet we have truly denied them. There the Lufts of a Man are denied, where they do not reign, and bear Dominion, where they have not the full and peaceable PofTef- fion. Paul was one that in a very high Meafure d»nied himfelf, and tho he complained of fin, and of a 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 thereupon com- forts him with the Sufficiency of his Grace, My Grace is fufficient for thee, 2 Cor. 12. 9. * We k»ow fome fhyfick is for refttrlng fome to preferye their Strength. Sect. Self-denial. 57 Sect. V. Of the Manner of denying cur perfonal Corruptions. t, TT7E are abfolutely to deny thofe W perfonal Corruptions which we in ear Particulars are more notably carried unto. Now for the denying or morti- fying of this fin ( whatsoever it may be ) obferve thefe Directions. 1. Labour we to fee the Dtfeafe ; No Man will feek for Cure, except he fee the Dileate : The fight of the Dif- eafe is half the Cure of it. O then en- deavour we to find out what is our/pe- dal fin, our Dalilah fin, let us be per- fuaded and convinced of it. See the Marks whereby to difcover it, in Chap. 4. Sett. 4. 2. 'Obferve the Bafenefs ©f this Con- dition, which appears, partly in the Nature of it, and partly in the Evil it brings. 1. For its Nature, it is the bafeft flavery in the World, lfrael's Bondage In Egypt was but a fhadow to this : Men that will not deny their Cor- ruptions, they are fervants to fin, and Servants to Satan, they walk after the frinceof the power of the air y Epb. 2. 2. nay, they are fervants to their own cor- rupt Mind, they are led h their hijls as s 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, Hard- nefs of Heart, Deadnefs of Spirit, Hor- ror of Confcience, and without Re- pentance, all the Terrors of Hell. 3..Abftainwe from all Beginnings and Occafions of this fin : Quench it at firft ; if we cannot put out a fpark, how fhould we put out a Flame? If we get not the Maftery over the firft Motion to fin, how fhall we overcome it when it is brought to Maturity in Action ? As a ftream rifeth by little and little, one fhowcr increaiirtg it fomewhat, and another making it big- ger ftill, fo fin rifeth by Degrees, James 1. 14, 15. And therefore take heed of the Beginning of our Affections, look we to the Beginning of this inordinate Luft; if we perceive but a Glimpfe of it, let us quench and refill it ; if we hear it knocking at the Door of our Hearts, do not prefently let it in, but afk his Errand, plead the Caufe with it, confider the Hindrance and Incon- venienCies that come by it. 4. Proportion the Remedy to the Difeafe: As the Luft is greater, fo ufe we greater Abftinence ; make ftronger Vows againft it; if the Tide beat ftrongly, keep the Bank good; repair it by new Renewalls of our Graces in us; make we new Covenants againft it, what tho we are weak and frail, and fubject to break our Promifcs in this Kind ? Yet, remember that they are God's Ordinances, and he will put to his helping Hand to enable us. 5. Turn we our Delights to God, and Chrift, and heavenly Things : There is no true Self-denial that is on- ly private; a Man cannot leave his Earthly-mindednefs, but prefently he muft be heavenly- minded ; as a Man cannot empty a Veflel of Water, but prefently Air will come in its Place, fo a Man cannot deny finful felf, but Grace will immediately enter, and take Poil'eflion of his Heart. And, Oh! when it is thus, when jhe Intentions of our Mind ( as our morning Thoughts, iffe. ) which we fpent upon Vanities, are now drawn unto Prayer by holy Meditations, then Lufts wither, then doth Corruption mole off more and more. 6. Maintain in our fouls the Autho- rity of God's Truth. Either Self cr Chrifl will rule in the foul ; and there- fore fet up Truth, and let that be the Spring of all our Actions ; he that will free 5§ Self dent J. free hi mfelf from being an hired fervant to this or that M ;fter, he muf- hire bimfelf. When David went to Jchi/b, he was free from Saul ; if we would not have S 'a uh.nd finful-felf to rule in us, we muft give up ourfelves to the Com- mand of God and his Word. 7. Labour to thwart that particular Corruption to which we are inclined : Ex. gr. Are we given to Wrath? En- deavour we to be humbler and meeker than o'her Men : Are we given to the World? Look after that better and more enduring Subftance in Heaven: Confider ihatr/;^ reproaches of Chrifi art greater riches than the treafures of E- gvpty Heb. 1 1. 26. Contraries in Na- ture do expel one another, cold is ex- pelled with Heat ; -Darkness with Light} thus it is with Grace. 8. Pray that Chrift would baptize us luith the Holy Ghofi and with fire ', Mat. 3. 1 1. that like Fire he would heat the •Faculties of our fouls, and inflame our Loves unto .God ; for as our Love to God is ftronger, fo our Love to holy Things will be more earneft, and con- fequently our Hatred to finful-felf will b*e more ftrong and perfect. O pray for the Spirit, and wait for the Spirit, and labour to be baptized, with the Holy Ghoji more and more fully. If we be left to our felves, it is impoffible for us to deny r elf, to mortify felf\ and there- tore we are to pray to God to give us his Holy Spirit. It is he that is the re- finer's fire ', and fuller's foap, Mai. 3. 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 own fpirit, he will run into a thoufand noifom Lulls; but when God's Spirit is clothed in a Man's Heart, theff*he is kept from fin. 9. Labour after further Difcoveries of Chrift. Believe more, and depend more upon Chrift, yea, let us irade im- media elv with Chrift, fcr Chr]([ is the onlyA^enf in : he Work of Self denial. Millake not, I do not la^, that weare mere P.iffivcs in Self denial ; 'indeed at th?t firft habitual Beginning ot it at Converfion, and at that final perfect- ing and rimming of ir, and carrying a- way all fin at Death, I believe we are mere Paffiyes.; but now in our Pro- gress, we are Workers together with Chrift : And therefore it isfaid that we purge our/elves , 2 Tim. 2. 21. and that we purify ourfelves , 1 John 3.3. and that we by the Spirit mortify the deeds of tbefie/b, Rom. 8. 13. bccaule Chrift ftill goirrg on to purge us,purify us, and mor- tify our Lufts, he doth it by ftirring up our Graces, and ufeth therein Ads of our Faith, and Love, and many Motives, and confederations to do it. Let us therefore ufe all Means required, but above all, let us bring our Hearts more and more acquainted with Chrift. It is Chrift is that great Ordinance appoint- ed by God "to get our Lufts mortified ; how many fouls have gone puddring on ( as I may fo fpeak ) in the ufe of o- ther Means ? And tho in them Chrift hath communicated fome Vertue to them, vet, becaufe they did not trade with him, they had little in Compari- fon : The more diftinclly a Man un- derftands Chrift, and how to make ufe of him, the more eafily he will deny himfelf, 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 cpensour Faith to lee him, and know him, and to be acquainted with him: Hence it was Paul's Defire, Phil. 3.10. That I may know him, and the power of his refurreclion : That I may know h'.m as a Prophet inftructing me, as a Prieft fandifying me, as a King reigning fpi- ritually in me ; that I may know the Power of his Refurrection in the Vivi- ncati- Self-denial, 59 jfication of my foul, in the Abolition of my fin, and efpecially of mine own ini- quity, Pfal. i 8. 23. It was Chrift Paul made ufe of in this Work. By Chrijl the world is crucified unto me, and I unto the world. Gal. 6. 14. Thus much for the' Denial cffmf til Self. Sect. VI. Of the Denial of our external Relations ; andfirjt of Cautions. SECONDLY, We muft deny natural Self; and this we mult de- ny only conditionally, and upon fup- pofition of God's Call, whether it be in regard of our Being or Well-being. Ifhall begin with the Latter, and that contains either External Relations, fpe- cial Gifts, or common Ends. 1. We are conditionally to deny our external Relations'; To this Pur- pofe, faith Chrift, Luke 14.. 26. If any man comet h to me, and hateth not father and mother, .and children, and brethren, and wife, and fiflers, he cannot be my difciple. Not that Religion teacheth or commandeth, or endureth a Saint to break the Ties of Religion or Nature ; you fee it puts in a Plea" againfl fuch Unnaturalnefs, Honour thy father and mother, is the firjl Commandment with prdmife, Eph.6.2. And the ravens of the valleys fh all pick out their eyes that mock and dejpife their father and mother, Prov. 30. 17. God's Commandments do not enterfere,*he Gofpe 1 in this cafe . gives no Superfedeas to the Law : and therefore, in the Denial of Relations, The Cautions are thefe. 1. That Relations are. the Bleflings of God ; they areGod's Gifts, and be- llowed on the . Saints in a Way of Promife, Blejfed is every one that fean- eth the Lord, that walkeih in his u ays ." How may that appear'? Thy wife /halt be as a- fruitful vine by the fides of thy houfe, thy children like Olive plants round about thy table. Behold, thus fhall the man be blejjed that f caret h the Lord, Pfal. 128. 1, 3, 4. Now thus we muft not deny, but love and cherifh, and dearly efteem of our Relations: They are the Gifts of God's Bounty, of his gracious Covenant, proceeding from the free- undeferved Love of God, they are the Tokens of God's fpecial good Will and Favour in Jefus Chrift: They are the Love- tokens which Chrift fends to our fouls, that fo he might draw our Loves to him again ; and hence it is lawful and commendable to rejoyce 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 mere the Children ofourLoyns, and Wives of our Bo- foms ) if received with thankfgiving, 1 Tim. 4. 4. 2. Notwithftanding they are the Blef- fingofGod, yet we muft deny them for God, as in thefc Cafes : 1. If they retard us in the Way to Chrift, if they entice us to make halt- ings in our Runnings through Fire and through Water to the Lord Jefus. Thus as it was faid of Levi, fo. mould it be- faid of every Saint, He j aid unto his fa- ther and mother, I have not feen him, neither did he acknowledge his brethren, nor know his own children, Deut. 33.9. This!? meant, either of thePriefts con- tinual Duty, who, if his Father, Mo- ther,' Brother, or Child dieJ, he might not mourn for. them ; but carry him- lelf as if he did not refpeel;, know, Or care for them; or, it is meant of that Fact of the Sons of Levi, who being commanded of Mcfes, they killed every man his brother, friend, neighbour, and f on, that had finned in making and w T Orfhipping the golden Calf, Exod. 32. 2*7,- 28. and to this Latter the Chaldee -refers it, tranilating thus, Wh« Y 6o hadnocompnffion en his father , or on his tnotker, when they were guilty of judg- ment , and accepted not the perfins cfhis brother, or of his /on. If our deareft Relations fhould beckon us out of the Way, or retard us in the Way to Je- fus Chrift, we mult not refpecl Fa- ther or Mother, we muft not acknow- ledge our Brethren, nor know our own Children. And Chrift gives the Rea- fon, He that lovetb father or mother more than me, is not worthy of me \ and he that love th fin or daughter more than me, is r.it worthy of me, Mat. 10. 37. A Man fhould love Father and Mother, and a Man will love Son and Daughter, for Love defcends rather than afcends; hut if any man love father or mother, tr fin or daughter more than Chrift, be is not worthy of Chrifl,he is not ft to be a difciple-tfCbrtJl, ortobefevedby Chrijl. 2. If they draw contrary Ways to Chrift, if their Ways be crofs, Chrift drawing one Way, and Relations draw- ing another Way. Now in this Cafe, as Chrift faid, If e man bate not father, end mother, end wife, end children, Self-deniaL end brethren, and 'Aft, e Men i yea, and his own life alfo, he cannot be my difiiple, Luke 14. 26. If a man bate not, 1. e. if a Man renounce not all carnal Affec- tion, if a Man be not dilpoled ( where thefe Loves are incompatable ) to hate Father and Mother, and all for the Love of Chrift, he cannot belong to Chrift. Thefe two Cafes may be fum- med up thus ; if our Relations do either retard our Way to Chrift, or draw us from Chrift, in this fenle they ought to be forgotten, yea, to be hated. Chrift, in this cafe, called Peter Satan; we muft not loveFather,or Mother,or Wife, or Daughter, or Child more than Chrift ; fo Matth. 10. 37. expounds that Place of Luke 14. 26. This is plain, for we muft love Chrift with all our Heart, and with all our Soul i and tho, by the fecond Commandment, we mufr. love our Neighbour as our felf, yet we muft not love our Neighbour as our Chrift. Sect. VII. Of the Manner of denying our external Relations. npH E Directions of Self-denial, in * refpecl of our Relations, • are thefe, r. Let us have them as if we had them not : This is the Expreffion of the Apoftle j The time is Jhort, taith he, and, What then ? // remains that both they that have wives be as though they had none, end they that iveep as they that weep not, and they that rejoyce, as if they) rejoyced not, 1 Cor. 7. 29, 30. The time is jhort : The Apoftle here alludes to fea-faring Men that have almoft done their Voyage, and begin to ftrike Sail, and t* fold them up together, and are even putting into Harbour > fo it is with us, our Time is fhort, as loon as we begin our Voyage, we are ready to ftrike fail prefently. 2. It remains that both they that have wives be as though they 'had none, &c. q. d. You that are ready to caft Anchor, trouble not your felves about thefe Things,' but rather be ye ftedfaft, gird up the Loyns of your Minds, let your care be greateft for Heaven ; and as for thefe outward Rela- tions, be as if you had none, or think, as foon as you are afhore, you mail have none j do notglut yourfelves, but mode- rate your Hearts in all f uch Comforts as thefe. 2. Let us refign up all to God. This we have done, and this we muft do ftill* 1. This we have done in that Day when we made up our Bargain for Chrift. Every Soul that comes to Chrift, he parts with all to buy that Pearl, and in felling all he fells not only his Corruptions and Lufts, but his Father, Mother, Wife, Children, ail • Relations conditionally. 2. This Self-denial. Thiswemuft do ftHI; we mull up all to God; we, ^and they. 2. give - and all muft be at the Command of Chrift, -at the Pleafure of God. and Chrift ; indeed nothing is properly cal- led our own but God and Chrift ; all ether Things are God's Gifts, lent of God, and therefore of due fas Occafion is ) we rauft give all to God again. 3. In all Things, yea, above all Things, be we filled with the Spirit. This will take off our Thoughts from •ther Things that are inferior: If cur Uouls be once filled with the Things of a better Life, then Wife, Children, Parents, Friends will never draw away cur Hearts. O that our Souls would but mount up, and take a View of thofe rare Things that are provided for «s in another Life 1 What ? to have God our Father, Angels our Keepers, to be the Children, Brethren, Compa- nions of Angels ? Weigh thefe Things daily, and then we fhall deny our Re- istions here : Thefe on Earth may be Comforts, but what is Earth to Hea- ven ? what arc thefe Joys to Joys c» Ccrnal ? 4. Let us mufe on the many Relati- ons betwixt Chrift and us ; he is our Creator, we the Work of his Hands j He is eur Shepherd, we the Flock of his Pafture ; he is our Father, the great Father of the Family, who provides, all Things neceflary for them that be under his Government, and we are his Chil- dren; he is our Bridegroom, we his Spoufe : Now if Chrift be inftead of all Relations, how fhould we but leave all for Chrift i As a Woman leaves her Father's Houie, and her own People to cohabitc with her husband, fo fhould we leave our countrey with Abraham, Gen. 12. 1. leave our friends with Le- vi, Deut. 33. 9. leave our poj/iffions with the Difciples, Matth. 4. 22. yea bt rea- dy to have our life with Paul for the 61 Tettimony, Honoar and Service of Chrift. The Soul that is related to Chrift, hath enough in Chrift to pleafe and delight itfelf. Tho all Friends ac- cording to the Flefh become Strangers, or prove Enemies, yet Chrift is inftead of all Friends. 5, Letus imitate them { as Occafion is ) who for Chrift's lake have not only in Will r but actually parted with their deareft Relations. Thus Mofts refufed that relation, to be called the fen of Pha- raoh's daughter, (hoofing rather to [uffer affliclion with the people of God, than t§ enjoy the pleafures of fin for a feafon 9 Hcb. 1 1. 24, 25, 26. Thus the Apo- ftlei of Chrift refufed not fome, but all their Relations ; Beheld we have for- faken all, and followed thee : To whom Chrift anfwered, Every one that hath forfaken houfes, or brethren, or fi/Urs t or father, or mother, or wife, or chil- dren, or lands for my name's fake, /halt receive an hundredfold, ( which Chrift gives them in bellowing himfelf oa them ) and fhall inherit everlajling life 9 Matth. 19. 27, 29. It was Jerom's Saying, If the Lord Chrift Jhoald call me to him, tht my Father Jhould ly in the Way, and my Mother Jhould hang about my neck, I would go over my Father, and f.'ake off my Mother, and run to my Cbriji. But this was only laid ; if yoyi would know a greater Matter than this done and pracYifed, I fhall givey»u one notable Inftance, enough to inflame all our Hearts towards Chrift and his Truth in the very publifhinj of it. I have read a notable Story of one Galeacius Car ac dolus, the noble Mar- quels of Vico : This Vico was one of ihe Paradifes of Naples, and Naples was the Paradife of Italy, and Italy is the Para- dife of Europe, and Europe the Paradife of all the Earth : Yet, this Marquefs being brought to hear a Sermon of Pe- ter Martyrs, God plcafed fo to work Y a upon Self- denial i 62 upon his fpirit tbat he began to enter, into ferious Thoughts, whether his Way of Popery, wherein he was train- ed, was right or not. At laft, having further Light let into his Soul, not on- ly of feeing Truths, butlikewife of de- livering himfelf from that Idolatry which he apprehended himfelf defiled withal ; his Refolutions were ftrong to leave the Court, and hi; Honours, to- gether with his Father, Wife and children, and whatfoever was dear to him. Many grievous combats he had be:wixt the Fkfh and the Spirit when he refolved of his Departure,, but> the greateft Troubles were his Relations ; 1. As often as he looked on his Fa- ther, which he a] mo. (I did every Hour, fo often he was ftrucken at the Heart with urifpe-kable Grief ; his Thoughts runi.hus, What ? and mujl I needs for- fake my dear and loving Father? and cennotl elfe'have God my \ Father ? O unhappy Father of my Body which mufl Jland in competition with the -Father 'of my Soul! 2. No lefs inwardly was he grieved in refpeft of his noble Wife ; far hav- ing no Hope that fhe would renounce Popery, and go with him, he refolved • alfo for Chrift's fake to leave her, and to follow Chrift, whereupon his Thoughts run thus : Andjhalll fo, yea.fofuddenly, end Jo 'unkindly leave and for fake my dear hving Wife, the only Joy of my Heart in this World, and Jhall. \ have her not for a Time, .but for ever P .Poor Lady ! how many doleful Days without comfort, how many zvaking Nights without Sleep /hall /he pa fs' over ? JVhat will fhe do, hut weep and wail, ahrf pine away with Grief? Thefe two cognations of his Father and Wife greatly townented him, and the more becaufe he laboured to keep clofe this Fire which burned and boiled in his Heirt s he durfl not make known his departure, left it mould have been hindred, which he would not for a World. 3'. There was yet a third and ipecial 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 eldeft v.'as fcarce fifteen, and the youngcfl fcarce four Years old : To- wards them,- faith the Story, his Thoughts run thus: Anifhall 1 within thefe Jew Days utterly forfake thefe fweet Babes ? Jhall I leave them ts the wide and wicked World, as tho they hadnever been my Children, nor I their Father ? And you, poor Orphans, ivhat Jhall become of you when \ am gone ? your Hap. is hard, even to be fatherlefs, your Father yet living. And ivhat can your woful Mo- ther do when Jhe looketh on you, but weep and wring her Hands, her Grief /Jill increafing as fhe' looks upon you.? Yet thus mujl I leave you all confounded toge- ther in Heaps of Grief, weeping and . wailing one zvith another, and J, in the mean. Time, weeping end wailing for . you all. This noble Spirit, thus refolved, at laft he left his Family, and went to Geneva, who no fooner gone, but his Friends and Family were fo aftonifhed, that nothing was heard or feen amongfl them but Lamentations. The Story is . large : I fliaU wind up all in this one Pallage. By his Father's commands, and his Wife's Intreaties he was perfuaded to fee them once in his Life, and to take his Journey from Genva iuJCico-, thi- ther come, and having fta ; d a while, and now ready again to retun to his dear Geneva, his Father at his Farewel gave him many an heavy and bitter Curfe; his W>fe embraced him, and took him about the Neck, befeeching him in a molt loving and pitiful Manner, that he Self denial. be tvsuld have Care ofhimfelf, of his dear Wife and Children, and not fo willingly caft them all away ; His young Child- ren all upon their Knees with Arms ftretched out, and. Hands holden up, and Faces fwollen with Tears cried un- to him to. have Pity on them his own Bowels, and . not to make them Father- Ujs before the Time : His Friends with heavy Countenances and watry Eyes looked rutuliy on him, and tho for Grief they could pot fpeak a Word, yet every Look, and every Countenance and every Gefture was aloud Cry, and a ftronglnireaty that he zvould'/iay, and not leave fo ancient and noble an Houfe in fuch a woful and defolate Cafe. But a- bove all, there was one mod lamenta- ble Sight: Among all his Children, he had one Daughter of twelve Years ;old, who crying out amain, and wal- lowing in Tears, fell down, and catching fad hold about his Thighs and Knees, held him fo hard as he could by no means fhake her off, and the Affec- tion of a Father wrought fo with him as he could not offer with Violence to hurt her ; he laboured to be loofe,but flic held farter; he went away, but "the trailed after, crying to him not to be jo cruel to her his own Child, who came into the World by him : This fo wonderful- ly wrought with his Nature that he thought, as he often reported, that all his Bowels rowled about within, him, and that his Heart would have bur fi presently, and there in ft ant ly have died. B u t n o t- withftanding all this, he being armed with a Supernatural and heavenly For- titude, he broke thro all thefe Tempta- tions, and for Chrift's Sake denied allj and fo returned to Geneva, ( where Maftcr Calvin then lived ) a glorious Self denier, or a glorious Denier of his natual Self. And thus much of denying our Relations. *3 Sect. VIII; Of the Denial of our fpecial Gifts ; and firfl of Cautions. 2. *fy^"E are conditionally to de,ny our fpecial Gifts and Indow- ments ; as Learning, Wifdom, Power or any other Abilities of Mind and Bo- dy. In Profecution of this X. mall r f Cautions, gtve fome.| birea . OM# The Cautions are thefe; ■ 1. That Learning, Wifdom, Abili- ties are in themfelves excellent Things. JEneas Svhius,'m =his Epiftle to Sigi/mund Duke of Aujlria laid, that if the Face c- ven of human Learning could but be feen, it is fairer, and more beautiful than the Morning or Evening Star. How much more maybe faid in Refpecl of divine, fpiritual, theological Learning, whole Subject is God, and Chrift, and the Things of God \ in this Refpect there- fore we mufl deny them. 2. Notwithstanding the Excellency of Learning, Wifdom, or other Abili- ties, yet mull we deny them, as in thefe Cafes. 1 . In Refpect of any high Thoughts of ours, of any overweening 'Conceit of our own Excellencies. Be not wife in our oivh conceits, faith theApoftle, ■Rom. i2. 16. To which 2grees that o\- Solomon, Lean not to thine own un- der/landing ; Be not wife in thine own eyes, Prov. '3. 5^ 7. It is a fad Thing to fee in thefe Times how all our De- bases, Differences, Controversies, even in fpiritual Matters, do almolt favour nothing eife bat of the Affectation cf natural Wifdom, Subiilty, Eloquence ; how doib Pritie move Men toouiftrip one another, either by {hewing their Pans, as Wit, Language, Reading, Phih fophy, Hillory, and othc" Learn- ing ;■ or by laming, and frniung one a- no'.l.er *4 Self-denial. Doiher with the Tongue, to fcek a Conqucft ra'herby ihe Inlamy of others than by the Armour of Righ.eoulnefs on the right Hind and on the lett ? By thefe unchnftian and unconfcionLble Ways the more able men are, the more deftructivc they make themfelves to the Comforts of their Brethren, and the nearer their Debates relate urrtc Re- ligion, the further off they fet them- felves, and others from the Kingdom •f Jefus Chrift. The Refpect which is bad to gain Credit with Men, to lofe no Ground in the Debate, and to be thought Leaders in the Caufe, together with the Fear leaft they mould be foiled in any Thing, doth even ftrip them of all chriftian Simplicity. IVith the low- ly is wijdom, faith Solomon, whereas from pride comet h Jhame, Pro v. 1 1. 2. That Wifdom cannot be true, which •rings us nearer to our own Wit, and further off from the Simplicity and Hu- mility which is in Chrift Jefus. I fup- pofe this is one Caufe why fo much Contempt is now caft npon the Name of Learning, tho it may be wrongfully by Men, yet defer vedly as from God j and I believe God will not ceafe to ftain the Pride of all their Glory, and their Greatnefs, by a full Difcovery of their Shame, till they that are. learned do fhew themfelves willing to be reformed herein. 2. In Refpect of any Ufe of them according to the World, according to Man, or according to the Flefh. Of this God fpeaketh when he faith, / will dejlroy the wifdom of the wife, and lull bring to nothing the under/landing of the prudent, 1 Cor. 1. 19. And thus the Apoflle triumphed over the Wifards of the World, faying, Where is the wife ? where is the fcribe ? where is thedifputer of this world ? Hath not ■God made foo/ifl} the wifdom of this world? i Cor. 30/ Worldly Wif- dom ufually fcorns and difdains th great Myfteries of Godlinefs, Foolifh- nefs of preaching, Simplicity of the Saints; but this wifdom defcendeth not from above,fa'nh the A pottle, James 3. 1 5* This Wijdom is but earthly, Jenjual, devil- ijh. 1 . Earthly, it minds only earthly Things ; tho 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, De- fires, Projects, Resolutions to earthly, tranfitory Pelf, and Thipgs of this Life, as if both Soul and Body at their Diflblution fhould be wholly and ever- lattingly refolved into Earth or nothing. 2. It is Senfual; it prefers the Pleafures of Senfe, and pleafing the Appetite, be- fore the Peace of Confcience and Senfe of God's Favour; it provides a thou- sand Times better for a Body of Earth, which mutt fhortly turn to Dutt, and feed the Worms, than for a precious im- mortal Soul that can never die ; it high- ly prefers a few bitter-fweet Pleafures for an Inch of Time in this Vale of Tears, before unmixt and immeafura- ble Toys thro all Eternity in the glori- ous Manfions of Heaven. 3. It is de- vilijb, for it imitates the Devil in plot- ting and contriving Mifchief and Ruin againft the Glory of God, the Miniftry of the Word, thePaflageof his Gofpel, the Plantation of his Grace in the Hearts of Men : Or it is devilijb, be- caule the Devil ufually lets thofe on work that have a little more Wit to do him Service ? he knows they are more able, and active to quarrel, rail, flan- der, difgrace the Truth of God or Mi- niftry of Chrift. O poor Souls! how do you bark and fnatch at thofe hurtlefs Hands, which would heal and bind up your bleeding Souls ? O poor Ideots, what Wifdom is it for you to endeavour their Extirpation, who are zsjlars in the right hand of Chriji ? Rev. 1 • 16. y They ce, They that would do Chrift's Minifters any deadly Harm, they mud pluck them hence. I could wifh thole worldly, earthly* fenfual* devilifi-wife y that imploy their- Wits, their Power, their Malice, their Friends, their un- derhand Dealings, to flander, difgrace, hinder, flop the Paflage of aconfciona- ble Miniftry, but to remember thofe few Texts ; He that toucheth you, toucbeth the apple of my eye y Zach. 2. 8. and, He. that defpifeth you, defpifeth me, and he that defpifeth me, defpifeth him that fent me* Luke. 10. 16. Sure- ly there is fomething in it that God fo itriclly chargeth, Pfalm. 103. 15. Touch not mine Anointed, and do my prophets no barm. Sect. IX. Of the Manner of denying our fpecial Gifts. TH E Directions of Self-denial in Refpect of our fpecial Gifts arc thele. 1, Think tvefoberly ofeurfe'lves accor- ding as God hath dealt to every man the meafure of Faith ', Rom. 12. 3. We were noifober in the Apoftle's Phrafe, if either we took that upon us which we have not, or bragged of that which we have. 2. Mind the true Ends of Learning, Wifdom, Abilities, and aim at them. 1 . What are tho/e Ends ? I anfwer, 1 . To do God more excellent, and more glorious Service. 2. To furnifh the Soul for an higher Degree, and a great- er Meafure of San&ification. 3. To do more nobly in Epbrata % and to be more famous in Bethlehem. What a Shame and Sin is it for Men by their Abilities to hunt after certain fecundary Prizes, as Pleafure of Curioficy, Ability of Difcourfe, Victory of Wit, Gain of Profeflion, Inablement tor Imployment 2nd Bauneij, and fo (by the Abuie and lf-denidh *i Mifapplying of \\) to put their great Engine of Gifts into the Devil's Hands, for the inlarging and Advancement of his Kingdom ? O confider thofe more noble Ends, and leek afrer them. -3. Endeavour to walk before (rod in Humility and Lowiinefs of Mind. What ? are thy Gifts more eminent than others ? it is the Lord that makes thee differ ; and as God hath been fa- vtur able to thee y fojhou'ul his Favoufs be as Obligations to Obedience, Humility, Mc/knefs in thee. 4. Remember it is not the Greatnefi of the Gift, but the well-ufing of the Gift that is the Glory of the Receiver ; it is not t he having of any Thing whe- ther much or little, but the having of Chrift with it, that makes it full and fatisfactory, iweet and comfortable, ufeful and beneficial unto Man. 5. Know and be allured, that what- foever we have, if it puff us up, and make us fwell, it is not Food but Poi- lon, no Mercy but a Curfe, no Evi- dence of divine Favour, but of leverc Anger to our Souls. 6. Obferve and weigh well, that the Iflue and Event of all depends not upon the Abilities of Man, but upon the all-difpofing Hand of God. The race is not to thefwift, nor the battel to thejlrong, neither yet bread to the rvife, r.or riches to men of under -(landing , Ecclef. 9. 11. All our Abilities are under God's Providence, who puts an Efficacy into Man's Abilities even as he pleafeth. •7. Efleem we all Abilities, Gifts, Knowledge as dung and drofs in Compa- nion of the excellency tf the knowledge of Chrift Jefusouf Lord, Phil. 3. 8. Thus Paul determined to know nothing but Chrijl and him crucified, 1 Cor. 2. 2. AH Knowledge, Art, Learning is no- thing to Chrift ; there is no Fulnels, no divine Excellency in that Mjn's Knowledjt 66 Knowledge that knows not Jefus Cnrift. Si Chrijlumnefcis, &c. If we know not Chrifi, it is nothing if we know never fo much* Si Chrijium difcis, &c. If zve know Chrifi, it is enough tho we know nothing more j enough indeed, for in knowing him we have all Know-- ledge ; I« Chrifi are bid all the trea- fures of wifdom and knowledge, Col. 2.3. Among wife Men he is the choifeft that know mod of Chrift ; it is Chrifi that puts a Fulnefs into our Knowledge, as the mining of the Sun in the Air puts a Fulnels of Light into the Eye; hence Paul made Chrifi crucified the Center and Circumference of his Knowledge, the breadth, the lengthy ■ and depth, and height of his knowledge, Eph. 3. iS. This was the full Lati- tude of his Knowledge to know Jefus Chrifi, and this is excellent knowledge, Phil. 3.8. excellent for the Author, Matter. Subject, Fruits, and Effects of it ; this is fating knowledge, this is life eternal to know thee, and whom thou haflfent Jefus Chrijl. O never fpeak of Learning, Wridom, Gifts, Abili- ties, in Cumparifon of Chrift. Ber- nard could lay, Si for ib as, non fapit mihi, nifi legeroibi Jefum, Sec. 'If thou writ eft, it doth not relijh with me, un • lefs 1 read Jefus there; ifthoudifputefl or conferred, it doth not relijh with me, unlefs Jefus found there : All Learning is but Ignorance in Companion of '.he Knowledge of Chrifi Jefus our Lord. Come then., and down with all carnal Knowledge in this Refpect ; Come then, and fubmit-to that true, fpiritual, applicatory, experimental Knowledge of Jelus Chrifi. Henceforth, faith the Apoflle, we know not Man after the flejh, yea though we have known Chrifi after the fleJJ), yet ■ henceforth know we him no more, .2 Cor. 5. 10. We know him not after an earthly carnal Manner, but after adiyineand fpiritual SelfideniaL Manner agreeable to the State of Glory w hereunto Chrift is exalted. 8. Confider tha.t Gifts and Abilities are the Stay, and Staff, aad Strength only of Hypocrites j they only lean on thefe, they only fecure themfelves in thele: Ai*e they not Hypocrites that dare to plead thus with God himfelf ? Mat. 7.. 22. Many wi{l fay to me in that day, Lord] Lord, have we net pro- phejied-in thy name, and in thy name cajl out Devils,- and done many great Won- ders? They trufled upon, have we not. frophefied ? have we not prayed ? have we not done wonders ? q. d. . God hath opened the fecrets of Heaven to us, and do you think he will/hut the Gates of Heaven upon us ? We have preached, we have been Inflruments of faving others, andjhallnot we befaved ourjelves ? We have cajl out Devils, and Jhallwebecaji to the Devil f We have not walked in an ordinary Trad of Profeffion, but'%)e have traded in Wonders and done Mira* .cles, 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 thele Ser- vices ; yet Chrifi tells them, Depart from me, I know you not. One of the Ancients reprefents them in fuchaa A- imzement, What means this ftTange, unexpected Anfwer from Chrifi, De- part, Szc. Muft we depart, who have lived fo near thee f muflwe be damned, whom thou hajl thus honow ed ? 9. Conclude-hence, Tho a Man have never fuch Parts and Gifts, yet if he have not Grace withal, he may go to Hell and perifh to all Eternity; for by his Gifts he is not united to Jefus Chrifi, nor made the Child of God, nor eflated into the Covenant of Grace. You lee how it is with Children playing toge- ther in the Dny,-when Night comes, one Child goes to his Father, and the other Self-denial 67 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 coraes to his Child, and faith, Ctme my Child, comb in at Doors : And if the o- ther offers to go in there, No Child, you mujl go home to your Father : So while we ar« living, Grace and Gifts are mingled together ; fome Men have Gifts, and fome Men have Graces,and they look very like : Ah but when Night comes, and when Death comes then faith God to thole that have 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, theje Bags of Gold will ftnk me, they will un- ioe me : So I fay, Thefe golden Parts, and gulden Gifts will undde Alen ; when Men come ts Hell, andjhallperijh indeed, the more golden Gifts and Parts they have had, the deeper they Jhallfinkin Hell. And thus much of denying our fpecial Gifts. S I C T. X. Of the Denial of our worldly Profits : andfirf of Cautions. 3. XA/E are conditionally to deny v " our common End?, which 9 naturally Men purfueand feek after, as Profit, Pleafure, and Honour. I fhall begin with the firft, viz. Profit In Profecution of which \ Cautions. I mall give \ Directions. The Cautions are thefe. 1. It muft be granted that worldly Profits, fuch as Houfes, Lands, PoiTef- fions, are a Bleffing of God, and ufeful in their Kind and Places ; namely be- caufe they ferve for the refrefhing, com- forting, 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 undertak- en and promised to make competent Provifion for his Children. O fear the Lord ye his faints, for there is no want to them that fear him ; the young lions do lack and fuffer hunger , but they that feek the Lord Ihali not want any good thing. Trufl in the Lord, and do good, fojhalt thou dwell in the land, and verily thou fijalt be fed. The meek fiyall inherit the earth, and Jliall delight them/elves in the abundance of peace, Pfal. 34. 9, 10. & 37. 3 , 1 r . Seek yefirfl the kingdom of God, and all thefe things /hall be added unto you, Mat. 6. 33. All thefe ar- gue tha4 earthly Enjoyments are in themfelves Mercies, and the Bleflings of God to godly Men. 2. Notwithstanding this, we muft deny them, as in thefe Cafes. 1. As Temptations and Smres,wben they are either Baits unto Sin. Thus Simon Magus offering Mony for the gifts of the Spirit, Acls 8. 20. the Apoftle doth abhor fo abominable a Negotiation. Tho an Idol be made of Silver and Gold, yet being an Idol it muft be thrown away with Deteflation like a menjlruous cloth, Ifa. 20. 22. E- ven the brazen Serpent when it be- came a Snare by the Abu r e of.Men, it is no longer preferved as a Monument of Mercy, but broken in Pieces as Nehufh- tan, a piece of brafs, 2 Kings 16. 4. Or, when they are themfelves the Fruits and Wages of Sin. Thus Zacheus de- nies himfelf in al! his unjuft Gain which he had gotten by Sycophancy and Defraudation ; and when Chrift offered to come into his houfe* he would not fuf- fer Mammon to fhut the Door againll Z him 68 Self-denial. him: Reftitution as it is a molt necef- fary, fo it is one of the hardeft Parts or Self-denial ; when a eovetous Heart muft be forced to Vomit up all his iweet Morfels again-, unjuft Gain is like a barbed Arrow, it kills if it ftay within the Body, and pulls the Flefh away if it be drawn out. 2. As Oblations and Sacrifices, when Chrift calls us to dedicate them unto him, then we muft deny them. Thus when Abraham was called from his Country into a Land of fojourning which he knew 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 j when the Difciples were called from their Nets and fhips to follow Chrift, immediately they consulted not with flefi) and bloody but willingly left their own comforts to o- bey God's commands. All we are, or have, we have it on this Condition to ufe it, to leave it, to lav it out, ta-lav it down, unto the Honour of our Mafler, from whofe Bounty we received it. Sect. XI. Of the Manner of denying our worldly Profits. TTH E Directions of Self denial in "*- Relpect of our worldly Profits are thefe. i. Look we on worldly Profits as Vanity, Nothing; Wilt thou fet thine eyes upon that which is not, faith Solomon, for riches certainly make themfelves wings, they flyaway as an eagle, Prov. Z3. 5. Obferve 1. The ' Holy Ghofl fays that riches are not, they are nothing : Thofe Things that mahe Men great in the Eye of the World, are nothing in the Eyes of God. 2. Obferve the Holy Ghofl would not have usspTmuch as Jet our Eyes upon Riches, they are not O'-jetls worth the Looking one. 3. Obferve withwhatln- dignation he [peaks againjl thofe that will fet their Eyes upon them, Wilt thou fet thine Eyes upon that which is not ? q. d* What a vain, unreafonable, fottiJh,fenf- lefs Thing is this ? 4. Obferve that he fays, their parting from us is by way of Flight, that is a.fud&en, fwift, and irre- coverable Motion. 5. Obferve that this Flight is by the Wings of an Eagle, which of all Birds hath the moflfudden, the mofil fwift, and the mofi irrecoverable Motion. 6. Obferve that none needs to put wings upon them to. flee away, for they make themfelves Wings, there is Matter e- nough in themfelves 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 to deny fome great Things ; but the Truth is, had we eyes to difcern the Va?iity of them, we Jljouldfee that we are called to deny nothing but a meer Fancy, a Thing • of nought, and that ivhich is not. Oh that the Glory of the World were darkned in our Eyes as once it fiall be, that it might not be fo dear unto us as it is. 2. Confider them as Inftabilities, Un- certainties ; All worldly Things what- ioever are mutable, changeable, tranfi- tory ; and hence the Apoftle ftiles Riches uncertain riches, 1 Tim. 6. 17. Witnefs Zedekiah who was deprived of his Kingdom, Honour, Eftate, No- bles, Wives, Children, Liberty, and his Sight in one Day, x Kings 25. and witnefs Job, who of the richeft be- came the pooreft Man in the Eaftin one very Day. The Stories tell us of one Bellifarius, a noble and fuccefsful captain under Juflman the Emperor that upon fome Difpleafure he was tur- v red out of his Office and Eftate, and hid his Eyes put outj and fo was fore'd to beg from Door to Door ; Date obo- lum Bellifario, give one half-penny to Btu'/ifarius, whom Fortune made great, and Envy bath made blind. All worldly Things Self denial. 69 Things are like the Sea ebbing and flawing; or like the Moen always in- creafing ordecreafiog J or like a Wheel always turning up and down. Such;a Story w,£ have of Sefejlris King of E- gypt) who would have his. Chariot drawn with four Kings, and one of them 'had his Eyes, continually on the Wheel ; whereupon Sefojlris afked him, What he meant by it ? He anlwered, It put him in Mind of the Mutability of all earthly Things ; for 1 Jee, laid he, that Part of the Wheel which is now up en high, is prefenlly down beneath, and that Part which is now below, isprefently up on high: Whereupon SefoJIris being moved, confidering what Mutability might be in his own Eilate, he would never have his Chariot drawn aker that Manner any more. 3. Confider them as Snares: To this Purpofe cried Solomon^ All is Vani- ty ', and vexation of jpirit, Eccief. 2.26. Worldlings t do you not feel this true ? JWark but how your worldly Cares do ru/b upon you in the Morning asfoon as you a- wake, mark but how they accompany you in the Day, mark but how theyfolloiv you to your Beds at Night , mark but hew thev hinder yourfeeps, and afflicl you in your Dreams ; O what Fears ? what Sufpicions ? what Underminings of one another ? what Difappoinments ? what Vexations ? what a Clutter ofBufmeJfes crojfing one the other f what Snared and Temptations ly in your Way at every Hand ? You walk all the Day long upon fnares, Job. 18. 8. upon dangerous Snares that bring much fin and guilt, and will bring much Sorrow' and Mifery. Hence fome give the Realon why Jo- feph, although he had Power to have advanced his Brethren in Court, yet he would not have them live there, but by themfelves in Go/hen tending their fheep; forhimfelf he had an extraordinary Call to lie there, but he fo knew the En- cumbrances and Cares of the Court,that he fought it not for his Brethren. 4. Confider them as fading in Regard of Uie, which yet may prove eternal in Regard of Punifhment. O what a dreadful Noi(e is that in Hell, Wehave lojl Eternity for fitting our Hearts upon Things that were but mtmentany. A ftrong Motive to work in us a Self-de- nial of thefe Profits : What? /ball I lofe Eternity for Things momentany ? /ball I while away that time that I have to improve for Eternity to feek after you y and to take Content and Pie a fur e in you ? This is no ordinary Motive or Argu- ment. Indeed the Knowledge of this in fome general Notion may be ordina- ry, but to know it powerfully md:ed, andefTcclually indeed, it isaParabie, a Riddle to the World, Pfal. 49, 4- Some cblerve, That v^hen God Works any faving Work upon the Soul^ he be* gins in this Way, tojettle upon the Soul this Truth y that all things here are fad- ing, and what is a Tear or two to enjey all th Contentments in this JPorld, if then I mujl be gone, and bid farewell to all ? Have not I an immortal Soul P and when /hall be the time that \ /hall provide for Eternity f To help on fuch a Soul (now I am upon this Subjedl) confider whofoever thou art thefe two or three Queftions. r. What is thy Heart upon ? I urge this Queflion as in the Name of Chrift, and anfwer thou that readejt, What is thy Heart up- on* It is eirher upon Things momen- tany, or Things eternal: If thou lookeftupon Thing? eternal as high no- tional Things, and hVer for fome Thoughts hereafter : Then 2. What will be thy Thoughts at tie Hour of Dca'h ; it maybe thefe: Now are all my Hopes at an End, now 1 mujl bid farewell to all my Comforts, \ftall never have Mirth and Jollity any more, the Sun is fet, the Seajon is at an End for all 2f z my Self-denial, 7° my Comforts ; now 1 mud fee before me an infinite vqfl Ocean of Eternity, and of Neccffiiy Imufthnch into it ; O Lord, xvhat Provifion have I for it ? O there's a Thought that will rent the Heart in Piece * ! O what'a dreadful fhriek will that Soul give that fees before it that in- finite Ocean ot Eternity, and fees no Provifion that ithathmade for it? What will it think, but here's an Ocean of hot fcalding Lead, and I mujl lancb into it, and Imujl 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 befaid of thee ; Such a one was at fuch a Sermon, or fuch a one read fuch a Bock, and learned, that worldly Profits were but momenteny* but now he is gone : Or it may be thou wilt fay on thy Death bed, Such a Book, and Inch a thing I read, that all worldly Pro- fits ivere but moment any, and that I had not only a little River te fwim over, but en infinite Ocean to lanchinto, and yet I would not be warned, and now my Seafon is gone, and 1 am lanching into Eternity * the Lord knows what f jail become of me. And if thou perifh indeed, then, 3. What will be thy Thoughts in Hell ? ( I fpeak only to fuch as go on refol- vedly in their Sin, or will rake no Relo- lutions ot better Courfes, ) Ii was the fad Expreflion ofoneLyfmacbus, who loft his Kingdom for one Draught of Water, O for what a ff)ort Pleafure have I loft a Kingdom"*. O confider •what a foul finking Thought will this be to think hereafter, O God for how fhort a Pleafure have I loft a Kingdom ? the Kingdom of Heaven? And ^gain, For what a fhort Pleafure have I made myfelf ' a bond flave to Hell and Devils for ever ? It is reported of Pope Sextus the 5 th, that to enjoy the Glory and Pleafure tf the Popedom for feven Years, hejold bis Soul to the Devil. What infinite Folly polTefTeth the Hearts of the Chil- dren of Men, who were made for B- ternity, to venture eternal Mifcarrv- ings for a few Years, yea a few Hearts-. Contentments to the Flefh. m 5. Compare Chrift, and Jhe Things of Chrift, with Riches, or worldly Piofits in the Particulars for.emenrioned, and thence draw out conclusions : as 1. floridly Profits are Vanities, but Chrift and the Things of Chrift are Re- alities, they are true, real, fubftantial, i'olid Things, John 6. 27, 2. Worldly Profits are In/labilities, Uncertaintes* but Chrift and the Things of Chrift are fable things', they are things that perifh not ; an enduring Sub fiance; eternal things, Hebt 10. 34. So the Apoftle, The things which arefeen are temporal* viz. Riches, Honours, Houfes, but the things which are not feen, as Chrift, Grace, Holinefs, God's Favour, Hea- ven, are eternal* 2 Cor. 3. 17, 18. 3. Worldly Profits are thorns, vexation of Spirit, but Chrift and the Things of Chrift are full of Joy and Comfort , not like the Joys of Earth, thatbla7,e for a Time, that are like the crackling of thorns under a pot, but yield no dura- ble, folid Heat; no, no, they are in- ward, lound, fubftantial, lafting Joy$, and when we come to Heaven, they (hall be unmixt Joys, pure comforts without any Mixture of Difcomfort, or Grief of any Kind. 4. Worldly Profits are but momentany, and of a fading, perifhing Nature •, but Chrift and the Things of Chrift are all durable, and lafting, yea everlafting. Chrift is the feme yefler day,' and te day, and for ever, Heb. - 13. 8. And Heaven (wherein Chrift is ) is an inheritance incorruptible* undefiled that fadeth not away, 1 Pet. 1 . 4. Spiritual Joy is an everlafting Joy* and Salvation is an everlafting Salvation* Ifa. 45. 17. Upon thefe Premifes may we not refolutely conclude? What I elf- denial. What? are we not willing to do or iuffer any Thing for Chrift? to part with all for Chrift ? to make an abfelute choice of Chrift before the World ? We read much of the primitive Chrifti- sins, that when Riches, Preferments, Eafe, Liberty were offerred to them to deny but fome Truth of Chrift, they refufed it with Difdain, they embraced the Stake, they killed it, they cried out, Welcome Death, and none but Chrifty none but Chrift, Yea, (bme, with Paul, have faid, To me to live, if Chrift, and to die is gain. I defire to be diffohed, and to be with Chrift, Phil. I. 33. I know it an hard Leflbn to Flefli and Blood j 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 Profits ! What wife Man would make it his Bufinefs to fill his Coffers with Pebbles, when he may have Pearls, Gold or Silver ? What is a Man prof ted, if he ftall gain the whole world, and lofe his own foul ? Mat. 1 6. 26. 6. Go on in the Ways of Godlinels, tho all our Profit be hazarded; keep on your Way, and pal's not for them, trull God with them ; if we do dill enjoy them, foit is; if not, yet main- tain a conltant ftrong Refolution of keeping on in the Ways ©f, God's Fear: Thus did Daniel, ch. 6. 10. notwith- ftanding the Princes and Nobles watched him'in the Matter of the Lotd his God, yet he abated not one whit, he went on in his Courfe for all the Hazard he was in, the conftant Ways of Godli- nefs in Communion with his God was more fweet and precious to him than all his Court- preferments. Thus did Ne- hemiah, ch. 7. 1. notwithftanding the Oppofitionhehad, notwithftanding tie Confpirings, Complaints, and many Letters fent to inform againft him, yet 7" he went on in the Work of the Lord. Thus David profefleth, Though princes [pake againjl him, yet he did, and he would meditate on God's law, Pfalm 119. 23. 7. Appear for God and his Caufe, his Truth and People, though the Iflue may feem dangerous, and when none elle will. .Thus Ejlher, chap. 4. 16. did with that brave Refolution of hers, IflperiJI), I per if). Thus Nehemiah did, ch. 2. 4, 5. who, tho he was fomething afraid at firft to fpeak to that Heathenifh King in the Behalf of his Religion and People, yet having lift up his Heart to God, he fpake freely unto him. Oh let not a publick good' Caufe be dafhed and blalled, and none have an Heart to appear for it, for tear of the Lofs of worldly Profits: Chnftians mould have that Nobility of Mind which the Prophets had, and the Apo- ftles had, and which tliey that let ye Riches cannot have. What? do pu- blick Cauies for God and his People call you out to venture your Eftaies? Surely it is beneath true Noblenefs of Spirit to provide only for your Eafe and Safety. We fhould Duty, more than Safety. 8. Confider that our Hearts are not perfect with the Lord till we come 'o a Difpofitipn to let go every Thing for the Lord. Look under the whole Hea- ven, 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. Whotoever he be that forfakes not all ( in Vote, or A ft ) for Chnft, he cannot be a DiJcl- ple of' Chrift ; if thou art born to a thoufand Pound Lands a year, yet, if God, and a good confeience to wit- nefs the Truth, call for it, thou muft forfakeall. As Chrift faid to the young Man, If thou wilt beperfeel, go fell all that thou haft, and give it to the poor, and thou Self-denial. 73 thou Jhalt have treofure in Heaven, Matth. 19. 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 muchabafe us, and keep us from con* temningany Man for his mean condi- tion in the World, for we "know not how foon agoodconfcience may bring us 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 fin : it is better to endure all the Frowns and Anger of the Grea'eft of the Earth than to have an angry conscience with- in our Breaft ; it is better to want all the Profits and Pleafures that Earth can afford, than to lofe the Delights that a geod confeience will bring in : O let the Bird in the Breaft always be kept finging, whatfoever we fufFer for it ; it is better we lofe all we have, than to make fhipwreck of a good confeience : In this cafe, we muft be willing to lofe all, or elfe we are loft in the Enjoy- ment of all. I confefs it is no litt.le Matter for them who have much of the World to deny themfelves in thofe Things that give content to the Flefh, confidering the corruptions that is in the Hearts of the Children of Men ; it is an hard Thing, and feldom hath fuc- cefs to give Rules for the ordering of Life to Men who are in great Profperi- ty in this World ; For a Man to befet on high, end yet to have the Heart kept down., it is hard and unufual, fays Ber- nard^ Ep. 42. But the more unufual, the more glorious; the more hard, the more honourable ; the more rara, the more comfortable it is to yield unto it. Sect. XII. Of the Denial of our worldly Pleafures , and fir ft of Cautions. TH E next common End which na- turally Men puriue and feek after, and which we muft deny, it is Pleafure : In profecutionofthis, as in theformer, The Cdutiehs ar e thefe. 1 . That Pleafures, Delights, Recre- ations are, in fome fenfe, laudable, namely, as in a fober, moderate, fea- fonable Ufe of them they ferve for the refrefhing, comforting and fupporting of our frail, weak Bodies, whilfl we live here in this World. In which Re- fpecl the Preacher could fay, There is nothing better for a Man, than that he Jhould eat ,and drink, and delight hisfenfes. And again, I perceive there is nothing better , than that a Man Jhould rejoyce in his own works, for that is his portion. And again, To every thing there is a feafon, and a time to every purpofe under the fun : A time to weep, and a time to laugh, a time to mourn and a time to dance, Ecclef. 2. z%. 3.22. 3. 1,4. Thus, and in this fenfe, and in 'their Seafon we need not to deny them. 2. Notwithftanding the Lawfulnefs, and laudable Uie of Pleafures, yet we muft deny them, as in thefe cafes. 1. When they are Baites to draw us unto fin; thus it is faid of the Wicked, They take the timbrel and harp^ and rejoyce at the found of the organ, they fpetid their Days in mirth. And then it follows, therefore they fay unto God, de- part from us, for we defire not the know- ledge of thy ways; and what is the Al- mighty, that we Jhould ferve him ? and what profit fball we have, if we pray un- to him? Men given to Pleafure arc very ready to caft off their God. 2. When they are Sin, or the con- com- Self-denial* comitants of Sin, or the Fruits and Wages of Sin. Thus Solomon found them, and therefore denied (hem, \faid in my hearty go to now, I will prove tkee with mirth, therefore enjov pleafure ; end behold this alfb is vanity: I /aid of laughter, it is mad, and of mirth, what doth it ? Ecclef. 2. 1,2. The Sum of that Book is this, When Solomon for- fook 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 re- turns to himfelf ( as the Prodigal did ) but he lays of Plealure, this is Vanity, and of Mirth, this is Madnefs, and of Laughter, wnat is this thou doft ? Sect. XIII. ' Of the Manner of denying our worldly Pleafures. TH E Directions of Self-denial, in Refped; of our worldly PJeafures, are thefe; 1. Look on Pleafures as Vanity and nothing. Thus Amos, ch. 6.4,5, 6 - charging the Courtiers of Riotoufnefs, he tells them, They lie upon beds of ivo- ry, and Jlretch • them/elves upon their (ouches, and eat the lambs out of the flock, and the calves out of the midfl of the fall \ they chant to the feund of the vial, and invent to them/elves inftruments cfmufuk like David ; they drink wine in bowls, and anoint them/elves with the chief ointments, they are not grieved for the affliction of Jofeph. This their Life might appear to fomea mod: brave and defirable Thing, but mark what the Holy Ghoft fays of it, Ye who rejoycein a thing of naught, q. d. all thefe Plea- fures put together were, in a true Judg- ment, but a thing of naught, res nihil ; they had nothing, no Reality in ihem. 2. Look en Pleafures not onLy as vain, but as vanifhing ; they are foon gone from us, or we are foon gone from them. 1. They are foon gone from 73 us, The fafhion of this world paffeth c way, 1 Cor. 7. 31. Solomon compares all the Profperity of the Wicked to a Candle ; and hoivfoon is the candle of the .wicked bloivn out? Prov. 24. 20. All Pleafures are but like a Mountain of Snow that melts away prefently. 2. We are foon gone from them, k is but a while, and then we, and all our Plea- lures muft together vanifh ; 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 be in Jolitv any more, now all is gone, as Adrian faid, when he was to die, Oh my Saul, whi- ther goefl thsu ? thou 0>alt never jef it, fport it any more. Oh, when we are called to Eternity, then all our De- lights will leave us, and bid us adieu for ever, and how doleful will this found be then to all the Sons and Daughters of Pleafure, ycur Seafon is done, you have had your Time, it is gone, it is palt, and cannot be recalled. 3. Confide; this is not the Seafon that fhould be- for Plealure. Son, remember in thy lifetime thou had/l thy pleafure ; Luke 16. 25. it fhould not have been then: The Apoftle James, ch. 5.5. lays it as a great charge upon thofe in his Time, that they lived in pleafure on earth, and zvere wanton. This is a Time for virtuous .rtdtiors, to do the great Bufmefs for which we were born ; Oh, did wethiYtk thateur Eternitv de- pended upon this little uncertain Time of our Live?, we would not fry, that fenfual Pleasures are now in fea r on. Surely this Time mould be fper.t in feeking to make our Peace with God, in humbling our Souls to get off the Guilt of fin ; this is a Time of fuing out our Pardon, of Mourning and Sor- row, and Trouble of Spirit; and "no Time lor Jollity and flefhly Delights. It a condemned Man had two or three Days 74 Self denial. Days granted him that he might fue out his Pardon, were that Time for Plea- fures and Spors? Thus it is with us, the Sentence 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 Work we have to do, and let us apply ourfelves to it. 4. Meditate upon that laft and ftricT: Account that mud be given for them all. Rejoice, O young man in thy youths walk in the ways of thy hearty and in the fight of thine eyes, Ecclef. 1 1 . 1 9. q. d. Live after thy Lulls, and do what thou wilt; it is an ironical conceflion : But remember withal, that for all thefe things God will bring thee into judgment. For all thefe things : There is not one merry Meeting, not one Hour fpent in Plea- fure, not one pleafurable aft or thought, but an Account mutt be given for it. There are three Heads upon which the Enquiry at the Day of Judgment will be concerning our Pleafures. 1. What Kind of Pleafures they were, whether wicked in their own Natures 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 delightful Things ; thofe Morfels which are lweet in going down, they muft come up again as bitter as Gall : Hence Solomon advifeth, Look not upon the wine •when it is red, when it giveth his colour in the cup, when it moveth it felf aright ; at the laji it biteth like a ferpent, and Jiingeth like an adder \ Prov. 23. 31, 3 z. The young Man thac follows the In- ticings of a Whore, he goes as an ox to the /laughter, and as a fool to the flocks, till a dart fir ike through his liver, Prov.. 7.22,23. Senfual Pleafure leads to, and fits tor Deftruction ; Hell hath en- larged her felf, and opened her mouth with- tut meafure ; he that rejoicethjhall defend into it, If*. 5. 14. They take the tim- brel and harp, and rejoice at the found of the organ, theyfpend their days in wealth, and in a moment go down into hell, Job 21. 12, 13. And it was faid of Babylon, How much (he hath glorified herfelf, and lived deliciou/ly,fo much torment give her, Rev. 18. 7. O how grievous will e- ternalPain be to them who are now al- together tor Delight and Pleafure ? now they cannot endure any fadThoughts,0 they make them melancholy, but how will they endure the difmal Thoughts of an accufing, tormenting Confciencc everlaftingly?Now their Flefh is dainty, delicate and tender, it muft ly fofc, and fare delicioufly, but how will it endure thofe everlafting Burnirlgs? if after every intemperate Draught there mould be a Draught of fcalding Lead poured down, how grievous would it be? the End of Mens intemperate; Pleafures will be worfe ; for, as Job fays, ch. 21. 20. They ftall drink of the wrath of the Al- mighty, this /ball be the Portion of their cup; they who delight in long fittings at it, they fhall drink of this eternally, thofe curfed Delights in burning Lufts fhall end in eternal Burnings. ,6. Ponder the Carriage of the Saints before u c .You know the mean Provifion thr.t John the Baptift, the Forerunner of Chriithad, his fare was lecufls, and wild honey, Matth. 3. 4. and yet there was not a greater born of Woman before. Daniel was afraid of taking Liberty to his Flefh in eating the King's Meat, and the Time he had mod heavenly Vifien, He atenopleafant bread, neither came flefh nor wine into his mouth, nei- ther did he anoint him felf at all, Dan. 10.3. Paul w.* Cautions are thefe. i. That Honour, Praife, Favour, good Name are the Gifts tfnd Bleflings of God. Mofes was honourable, and before Mofes was gathered unto his Peo- ple, the Lord bade him to put fome of his Honour upon fofhuab, that all the congregation of the children of \frael might be obedient unto him, Numb. 27. 20. And God blefled the Children of l/rael them/elves with honour, he made them high above all nations in praife, and in name, and in honour, Deut. 26. 19. And becaufe Solomon begged Wifdom of God, the Lord told him that he Would give him riches and honour to boot, 1 Kings 3. 13. Yea, that thefe are God's G\tts, David in his Prayer fpeak- eth exprefly, both riches and honour come of thee, and thou reignefl ever all. 1 Chro. 29. 12, And for a good Name, which is true Honeur indeed, the Lord hath made a Promife to his, that he will give them in his houfe a place, and * v ame better than of fons and daughters, c1 L erv "l«fting name that /hall not be cut ejf, lfa. y 1# 5> Yea, be will make them • name and *>+r a \f e among all the people cf the earth Ze P Surd r lhefe are the Bleflings of ers Matter of true Honour to a Chriftian. We fhould rejoice to Jee God honour- ed, but feir to hear ourfelves applauded, Of the Manner cf denying our Honour, i e ft either we be idolized, our Hearts Favour i Praife, good home among e !evated, or God's Honour obfcured. Men. Certainly fhame will be at laft that TPHE Directions of Self-denial, in Man's Portion that exalts himfelf. O "■■ refpect of our Honour, Favour, how fhould Chrift put the Crown of Praife, good Name among men, are thefe. Look on Honour, Praife, Favour, Glory on his Head, who takes the Crown of Praife from the Head of Chrift ? Them that honour me, faith God, will I honour, and they that de~ Sam. Applauje, as Vanity, Nothing. Vanity ef vanities, faith the Preacher, vanity of fpife me, Jhall be lightly ejleemed, i va nities , all is vanity , Ecc 1 . i . O b fer ve b is 2 . 30. Expreffion, 1. Vanity, not only vain, but Vanity itfelf. 2. Exceflive Vani- ty, for it is Vanity of Vanities. 3. An Heap of Vanities, for it is in the plural 3. Be convinced, that of all Vices, Vaing ■ g lory, Self. admiration, Self exalta- tion, hunting after Mens Praife, is the moft invincible. The Roots thereof Number, Vanity of Vanities. 4. All are fo deep and ftrong, and io largely fpread in the Heart of Man, that there is no Difeafe in the Soul fo hardly cur- ed, no Weed in the Garden of Man's Heart founeafily plucked up : It is the hardeit Tafk that ever Man undertook, to deny himfelf, aud fully to proftrate, and put himfelf under God and Chrift's Yoke. Pharaoh did many Things in the Way of Love and Honour tojofeph,\\e put his Ring upon his Hand, hearrv c d him in Veftures of fine Linen. * n ° iet him over his Houfe, but he r ,er ™ d th,s to himfelf, to be greater-* 5 the \f}^r\e th&njofeph;(o Man, -ay do much in the way of outward^? 1 r ° r God,he may ex- alt God ve-./ rar » above his Proht,above hi s pi«iiure, above bis Peace, yea, a- Dove his Life, ar^ yet flill referve to himfelf a Preheminence above God, to be greater in me Throne than God : A Man may clothe the naked, feed the hun- Let us not be defirous of vain-glory, .gry, fin/ give his Body to be burnt too* 5. Let us not exalt ourfelves above 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 Conquefl tfeis Self-conqueft is the is Vanity, net only Profit and Pleafure but Honour too ; Solomon had an Expe* rience of thtm all, and all is Vanity. 5. He adds his Name to' that he faith, Vanity of vanities, faith the Preacher, The Word fignifies the Soul that hath gathered Wifdom. There is no Rea- lity in Honour, Praife, Favour, Ap- plaufe of Men, which are fo much ad- mired and magnified by the moft ; Ho- nour is butafhadow,a Fancy, a Wind, a Breath, an external Additament, for there is no internal Excellency in it; a mere Fable, as Auguftus Cefar could fay on his Death- bed, have not Xfeemed to have ailed my Part fufficiently in this Fable of the World ? now then, Fare- ivel. 2. Beware of thofe Attendants, or Companions of Honours, as Vain-glory, Self-love, Self-exaltation, Self-admira- tion, Gal , others, let us not lirjve or ftudy to be magnified by others, let us not pleafe and blefs ourfelves in the vain Applaufe of others. It is not human Applaufe, but the moll difficult, the moil excellent, the mod noble , the raoft glori- ous. He that can rule his own Spirit ( faith Solomon ) is better than he that taketh a City, Prov. 16. 32. The overcoming of a Kingdom is nothing in comparifon of a Man's overcoming his own Corruption. O this Self- exaltati- on will ftand it out like a mighty Cham- pion' in the Heart, when all other Lufls feem to fly, as Shammah was laid to flandit out, and to defend the field when the people fed, 2 Sam. 23. 12. Other Lufts may go out like Fire that wants Feul, yet this Luit will ftill put forth, and foare aloft, and ftrive to climb up into the Throne of God fo long a? any Thing of the old Man remains in Man. Of all the Evils that are within us, we have moft Caufe to be convinred, yea, to watch and pray ngainft '^is Evil of Fain-glory, Self- exa!tati:-<,SeIf admira- tion. 4. Learn inwa?djX by Heart, this Gofpel-truth, T^' Man's honouring of Chrift, or b^g honoured by Chrift, is the trueft F* 1 } ^ of Man. If any Manfervc » e b' m Wl ^ m . v Father ho- nour, T^ ,n l2 ' 28 * As the Honour- ing o f ^hc Father, Husband, Sovereign, f s .-ne Honour cf a Son, a Wife, a Sub- ject ; fo the honouring of Chrift, and efpecially being honoured by Cr:rift, it is the Glory of them who are the Chil- dren, Spoufe, and Subjects of Jefus Chrift. Vain and carnal Men think no Honour comparable to the Honour which Men give, as it was faid of the chief Rulers in Chrift's Time, They hve^ the Praife of men more than the praife of God, John 12. 43. and therefore they ftrive more to have the Teftimony of Man applauding then* than the Witsefsof Gcci's Spirit fealing them up unto the Day of Repcmption. O but this Honour fhould darken the o- ther in our Eyes; what great Matter is it Self-denial, 79 tho the glory of the other be loft, fo that God do but highly honour us with this ? Whofoever knows himfelf to be the Son of God, he never wonders more at that which is human. Surely he debates himfelf from the height oftrueGene- roufnefs, who admires at any Thing befides God and Chrift himfelf j all 0- ther Honour is but of Nature, but this Honour is of Grace ; it is a Sparkle of the divine Nature, aRay of the very Glory of God himfelf mining into the Souls of his Saints. 5. Let us herein conform our felves to Chrift. He came f rem the Bo/em of his Father, and from that infinite Glory he had with him before the hot Id was ; for fo he prays, that the Father would g lor i fie him ivith that Glory he bad zvith him before the world tvas, John 17.5. He left the Rides and Pica fur es of Hea- ven, and that Hovour which he might have had from all the Angels, and all to fave poor wretched finful Creatures ; He that zvas equal tvith God fo emptied himfelf that he becamt man, nay he was made a Scorn of Men, he was called the Carpen- ter's Son, as one that was contemptible, he made himfelf of no Reputation, became in the Form of a Servant, yea of an e- vil Servant that was to be beaten, he was made a Curie, as if be had been the vilefi of Men living ; and yet this was the Ho- nour of Chrift himfelf, becaufe it zvas all for God mid Good of Souls. O then who is he that knows any thing of Jefus Chrift^ that, can think it much to lay down all his Honour, or any outward Dignity under Heaven for him? what can be more unwor- thy} what more det eft able than that a Man fhould magnific himfelf after he hath fee n God humbled} It 'is in toiler aide In) pu- dency, that where Majefly bath emptied it fclf r a Worm fhould be puffed up and 'll. fwel 6. vice Let us of our fubmit to the meanest Sec- God, tho it darken our Honours So Selj f*iinii\ Honours never fo much in the Ryes of the World. Thus Jerom wrote to Famackius 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 JVafer, and cut Wood, and make Fires ; for what are all tlyefe, tairh he, t§ Bonds Bufferings, Spittings, Whippings, Death ? t To this Purpole Conjlein- tine, Valentinian, Theodofius, three Emperours cailed themfelves the Vaffah efjejus Chrijl, as Socrates reports of them ; and Theodofius efpecially did rmnifeft it in the Work of his Humilia- tion, when in the Face of a lull con- gregation, he call himfelf down upon theVavement, weeping and lamenting for his Sin ; which many haughty Spi- rit?, tho inferiour to him would a fcorned to have done. 7. Let us willingly join with thofe of lower Degree in any Way of ho- nouring IGod. Mind not high things^ faith the Apoftle, but condefcend to menofloweflate, Rom. 12. 16. Thus Jerom advifed Pamachius to equal him- felf with the Poor, to go into the Cells of the needy. Who knows but that the pooreft creature may be far more ho- nourable in the Eyes of God and of his Saints than we ? Where greater Gra- ces fit below us, let us acknowledge their inward Dignity. Alv brethren, have not the faith of our Lord Jefus Chrijl the Lord of glory, zvith refpeel of per/ens. Hearken my beloved brethren, hath not God choftn the poor of this world, rich in faith, and heirs of the kingdom, which he hath promifed to them that love him ? James 2. 1. 5. It may be fome of them were in Chrift before us, and others of them are in Chrift as well as the beft of us,and if we mv.fl J'T-r a G'orv aji^e do differ in Gme, ■> no can tell b;it nds. 2. Draw what good Inftruclions we can from the Reproaches of others, as thus ; When I hear Men reproach and revile, Oh, what a deal of Evil is there fecretly in the Heart of Man that is not difcovered till it have Occaften! Again, Do I fee another fo vigilant over me to find out any Thing in me to reproach me ? how vigilant Jbould 1 be over my f elf t a find out what is in me to humble in me ? 3. Set upon what Duty God call for at theprefent ; The le r s 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 J'eek to make up my Name in Heaven. 4. We muft bear Reproaches joyfully and triumphantly. We glory in trirula- tions, fakl Ptul, Rom. 5. 3. And if I mujl needs glory, I will glory in things concerning mine Infirmities, 2 Cor. IT. 50. By Infirmities, we ate not ( fay fome) to underftand fhe Infirmities of Sin, but his Weaknefs and Evils that he endured for Chrift. Therefore I take pleafure in infirmities, in reproaches, in necejfities, in perfecuti&ns, in dijlreffes for Chri/i's Jake, 2 Cor. 12. 10. Je- rom upon that, Blejjed are you when tn en Jhall fpeak evil of you, and revile vou, Mat. 5. 11. 0, fays he, whs would mt be willing to fvjfer ? who would not wijh to be perfecuted far Rigb- teoufnefs Sake ? who would not define to be reviled ? Oh that all the Rout of Unbelievers vuculd perfecute me for Rigb- teiufnefsfake ; I would this foolijh IVorld would all rife up agairifi me to reproach me, ( Hierom. Epiji. ad Ocean. ) When Chrift appeared to SauK he cri- ed, Saul, Saul, why perficutefl then me? Who art thou Lord ? anfwered Saul. I am Jefus of Nazareth, replied Chrift, Ails 22 7, 8. But why Jefus of Na- zareth ? doth any good come out of Net' zareth ? Surely there is lomething in this ; he faith not, I am the Son of God, the Second Perfon in the Trini- ty, the King of the Church ; no, bat I am Jefus of Nazareth ; that ' was a Reproach caft upon Chrift, and Chrift glories in that. Reproaches are tfeeEn- figns of heavenly Nobility, Chriftians therefore fhould net fear them, but bear them joyfully. 5. We muft return good for evil, and then we come to the Top of Chriftia- nity. This is a Sign of great Progrefs in Religion : If I be weak, faith ore, pet baps' I may pardon one charging me Bb f'fely §4 Self-denial. ■\'y, but if I have profited, alt ho not altogether per/eft, 1 hold my Peace at his Reproaches, and anfiver nothing ; but if I am perfect, J then blejs him that re* viles me, according to that o/Paul, being reviled we blefs, ( AmbroJ. offic. 1. i. c. 48.) If we can do thus, it we can heartily pray for our Reproachers, and defire good to them, and fo btap coals of f.re upon them, this is a great Sign of Grace. Blejs them, faith Chi ill, "that curfe you, pray for them that defpightful- ly ufe you, that you may be the children of your Father, &c. Mat. 5. 44. 45. Why ? were they not Children before? yes, but this declares it, now God owns them for his Children indeed. And thus'much of denying our common Ends, Profit, Pleafure and Honour. Sect. XVII. Of the Denial of our very Being, cur Life, for Jefu: Chrifl ; and firfl of Cautions. I HAVE d©ne with the Denial of natural Self in regard of Well-being. I fhall now confider the Denial of na- tural Self in regard of very being, and fo it imports our Life, together with the Faculties and Powers of Nature, our Under/landing, Will, Affections', Senfes, flejhly Members ; all within us miift be captivated to the Obedience of Chrifl, and all without usmuft endure to fuffer for the Name of Chrift. For them we call Faculties or Powers of Nature, as the Underfanding, Will, Affections, Senfes, I fhall diipatchina Word. 1 . The Under (landing muft be capti- vated as it hinders from Chrift. Sup- pofe the Word of Chrift be contradicted or check'd by way of Reafonor Un- derftandin*;, as in the Bufinefs of the Trinity, Union of two Natures, Re- furrection of the Body ; in this Cafe I muft deny my Reafon, and believe Chrift ; 1 muft bow down and worfhip, I muft captivate my Underftanding to the Obedience of Faith. We fee by Experience, thole are foonelt brought to Chrift, who for the moft Part are foolifh, fimple, and of weak Conceits ; whereas thofe who have been moft fa- mous for worldly Wifdom and Under- ftanding, they have been hardly brought to the Subjection of God's Wifdom and Truth. This is that which the Apoftle doth teach, Not many zvi/e, not many mighty are called, &c. We preach Chrijl crucified, unto the Jews aflumb- ling block, and to the Grecians foolijbnefs 1 Cor. 1. 23, 28. 2. The Will muft be renounced in Reference t(f Chrift. Servants muft not follow their own Will, but their Mat- ters Directions ; how much more ought we who always may juftly fuf- pect our felves, and can never fufpect the Will of Chrift, it being the Square of Right ? For therefore is a Thing good, andjuftand equal, becaufe God wills it ; hence * our Will, if good x yet fometimes it muft be denied ; that if e- vil, and contrary to the Will of God, it muft be fubdued. It is meet that Hagat mould ftoop to Sarah, our Will toChrifl's Will. 3. Our Affections and Senfes mujlbe denied, both as good, and as they are Cherifhers of evil, or Oppofers of good. This latter is that crucifying of thefiejl), with the lulls and affeclions, which the Apoftle mentions, Gal. 5. 24. But all !hefe being within the Compais of natural Life, I fhall only * Volixuates non folum malas, fed & bonis abnegemus, neque enim in Chrifto fuerunc nifi bo- na:, & 3 nihilominus eum illas abnegafle legimus. Job 5. 30. Lu\e 22. 4.*. Non jnea yoluntas, led cua hat. . rn infill Self-denial* infift on that Self which we call Life. And concerning which, as in the For- t n. ii .u V Cautions, mer, I fliall give the } Direaions . The Cautions arethefe. r. That our Being, or Life 75 /« it- felf the Gift of God, and the Bleffing of God. It was God that breathed into man the breath of life, Gen. 2. 7. The Spirit of God hath made me, laid Eiihu, and the breath of the Almighty hath given me life, Job 33. 4. Hegives it,for he is the Fountainofi'. With thee is the fountain of life, and in thy light fall 'we fee light, Pfal. 36. 9. This was the Sum of Paul's Sermon to the Athenians, hegiveth to all Life, and Breath, and all Things ; and to this Purpofe he cites Aratus one of their Greek Poets, In him we live, and move, and have our being, Acts 17. 25, 28. And as it is the Gift, fo it is the Blefling of God, hence the Promife of Life, and of long Life is made to obedient children, Exod. 20. 12. and this turned unto a Prayer by the believing Parents, it is ufually called by the Name of Bleffing. 2. Notwithstanding it is the Bleffing of God, yet we mult deny it for God. As in thefe Cafes. 1. As a Sacrifice. If God will rather be honoured by. the Death, than by the Life, by the Sufferings, than by the Services of his Saints, in this Cafe we mould be willing to fubmit to God. Thus many of the Martyrs who had Opportunity of Flight, 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 that Way, but we fhould ' obierve what is God's Will, and which Way God J 85 Refolution of David, Jflflmll find fa- vour in the eyes of the Lord-, h« will bring me back again ; but if he thus fay , I have no delight in thee, behold here I am,, let him do tc me as feemeth good to him, 2 Sam. 15. 25, 26. 2. Asa Temptation. Thus rather than Jin, the primitive Chriflians, when apprehended, choofe willingly to die. We have a notable Story of that heroi- cal Mother, and herfeven Sens, 2 Mach. 7. who rather than they would break God's Law in eating forbidden Meais > they died one after another, the Mo- ther in the. mean while being content to fee tfeem all butchered before her Eyes, and laft of all fhe dying alio. Surely Lifeisnothingin Compnrifon of thole glorious invifible Rarities which fin may hinder us from ; and therefore if it be on this condition that we m?y avoid fin, that we may befureofthe Main, that by lofing Life we may go to Chrift, in whom we fliall find with an infinite Overplus whatfoever we can lofe for his Sake ; then we mull deny Life itfelf Sect. XVIII. Of the Manner of denying our natural Life for Jefus Chrijh TH E Directions of Self-denial m Refpect of our natural Being, or Life, are thefe. 1. Apprehend God's Love to out Souls in his Son: He thought nothing too good for us, God fo loved the world that he gave his only begotten Sen, John 3. 16. and this he did for us when we were enemies, Rom. 5. 8. Nay God hath not only given us his Son for a Saviour, but he hath given us himfelf for an Husband ; now as the Husband will be honoured. All our Intentions .Joves all his Family, but gives himfelf to and Aims at the Glory of God are no* hisWife,fo Ged bellows his Sun iofxne, thing, God cares not for them, if they and his Rain to fall on the good and bad, be out of his Way. 1 1 was an excellent but he gives himfelf only to his Saints. B b 2 O let 86 Self-denial. O let us apprehend this Love, let us often by Tad and folemn Meditation renew the fenfe of this Love to us in Cbrift, N and we cannot but give upall we have, and all we are to God. . 2. Get we a Sovereign Love to God again. It was from this fovereign Love- that thofe admirable Self- denials of the Martyrs fprung ; we mult not think they had fiedies of Brafs, or Mui'cles of Steel, 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 iwallows up the Heat of an Ulcer, or as the Heat of a Fire f wallows up the Heat of a Fever ; fo the Heat of the Martyrs Love to God fwallowed up the Heat of all Fires, toge:herwith the Heat of all Loves to their Wives, Chil- dren, Friends, and their own Lives. I deny not but we may love thefe Com- forts with a fubordinate Love, as an Husband will allow that his Wife ihould love her Friends with an inferi- our Love, only the prime Love mull be kept for him ; nor will it be fufrki- ent that {lie love her Husband better than many Thoufands, if there be one in her Affections before him; fo it will not be lufiocient that we love the Lord better than many Things, but we muft love him better than every Thing.Such a Love was in Paul* Phil. 3. 7. and in the brethren who Igved not their lives vnto the Death,Rcv. iz. 11. We muft love the Lord above all, notfubordi- nately as a creature, but lovereignly as a Creator. 3. Let us cleave to God with Stedfajl' nefs and Refolvednefs of Spirit* come what will come. Thus Barnabas ex- horrsthe Brethren, that with purpofe of heart they would cleave to the Lord, A6t* 11, 23. Thus Daniel was purpofed' not to defile himfelf with the portion of the King's meat, though it toft him his liber- ty or life, Dan. I. 8. David ceuld lay, That the princes Jpake againfl him; and the princes perfecuted him j yet he was reiolved, and his Refolution was* as ftrongasan Oath, I have /worn, and will perform it, that I will keep thy righ- teous judgments, Plal. 119,23, i6r, 106. This is the Nature of chriftian Refolution, that it choofes that which the Spirit reveals to be good, notwith- ftandingall Oppofitions that come be- twixt. When Credit, and Profit and vain Fear3 putin y and fuggeft that the witneffing of fuch Truths may coft us our Life; Refolution an fwers all, If matters not fo I can retain Chrifl, tell me not of the Difficulty of the JVay, only let me know which is the Way ; I am refol- ved to follow the Lamb wkitherfoever he call me ; I know there is ni Threatning fo terrible as ChriJVs is, no Promifefo fweet as ChriJVs is, no Command fo holy as Chrijl's is, and therefore I am refolved to expofe mvfelf to drink that Cup, how bitter foevcr , which my Father Jhall give to drink. 4. Endeavour after a Difpofttion er Habit to lay down Life for a good Con- fcience. It is a true faying, that None are favedbut Martyrs, I mean Martyr either actually or habitually, having Faith enough to encourage, and Love enough to conftrain them to be Mar- tyrs, if the Honour of their Profeflion fhould require it. This takes away their Objection who fay, 1/ is harjh and unfeafonable ts trouble us now with a- n? thornv Difcourfe of Martyrdom. 1 . We muft know that the Habit of Martyrdom is included In the molt fundamental Principles «f Chriftianity, and therefore they deferve no Anlwer but filence who think a Difcourfe of it at any Time harm and unfeafonable. 2. The Church never enjoys fuch a calm, but a terrible Storm may unexpectedly dafb, It away, and therefore there is n* Man Self denial. 8 7 Man tho born in the moft peaceable were pofftble, the cup might pa/s aucy Time of the Golpel, but ere the Glafs of his Life be run out, he may be overtaken with a fiery Trial. 3. There is no Profeflbr of the Gofpel tho he live and die during the publick Tranquillity of it, but he may pri- vately be brought to that Plunge, that either he muft hazard his Life, or elfe in fome fearful horrible Manner, a- gainft his Confcience,difhonour ChrifU as, fuppofe a Ruffian, that had no Religion of his own, mould pull any of us into a Corner, and with a na- ked Blade, either make us forfwear our Religion, orlofeour Life. 4* As the Prophet Ezekiel forewarned the Jews, We have had mi/chief upon mif m thief, and rumour upon rumour, Ezek. 7. 37. and if Mifchief and Rumours continue, and multiply . upon us as faft as they have done of late, the Days may be fooner upon us than we are aware, when there may be too much Occafion to praclife this Point of Self-denial, and no Time to preach it j howfoever, let us (eek of God for the Habit or Difpofition of it, for that is fundamental. 5. Maintain a godly Jealoufy and Fear ©four own Hearts; for want of this all the Difciples fainted, efpecial- ly Peter, and fhamefully denied Chrift. Memorable is that Story of Pendleton and Sanders; Sanders was fearful he fhould endure the Fire; Pendleton feemed refolute. Be not fearful, faid he to Sanders, for thou Jhalt fee me, and this fat Flefo of mine fry in the Fire bc~ fore I will yield. Yet he that was- fo ftrong in his own Strength fell away, and the other, fo fearful was enabled by God to burn for his Truth. To fear Martyrdom, and to pray asainft it, with Submiffion to God's Will,, is warranted by our Saviour's own Ex- ample, He prayed earneflly, that if it from him ; but ftill with Submiffion to his Father's Pleafure. That Place concerning our Saviour, is very re- markable, Who, in the days of his fie/h, when he had offered up prayers and fup- plications, with flrong cries and tears unto him that was able to fave him from death, and was heard, in that feared y Heb. 5.7. Heard? how was he heard ? Not in removing the Cup from him, but in ftrengthning him to drink it with Vidory. If We pray as Chrift prayed, the Cupfhall be removed from us, or fweetned unto us. 6. Refift, wherein we can, flefhly Impediments; for the Flefh will be ready by all Means to hinder us from offering this Sacrifice to God. As, 1. By Diftinclions. Is a Man refolved to hold his Eftate, Liberty, Life, come on what wifll ? fuch a one never wants a Diftinclion to mock God withal ; (o the Teachers of Circumcifion at G ala- lia, As many as defire to make a fair J))ew in the fief), theft cbnftrain you to be circumcifed, only left they Jhould fuffer perfection for the erofs of Chrift, Gal. 6. 12. They did not fee", but to avoid Perfecution, they might preach Cir- cumcifion, being they did it pro abun- dant i cautela, not to overthrow the Faith of Chrift crucified, but for their Security. Such Diftinclions many ufe at thefeTimes.z. By Perfuafions.Thus carnal Reafon pleads the Cafe, Give a little to the Times, fave thyfelf and thin p. Or thus, What, are you the only quick- fight ei Men; wifer than a Church, than a State ? May there not, will there not a Law come out in a Moment, whereby you may be defranch'ized,- or exiled, or bani/hed, or burned? But to anfwer thefe Reafonings, remember Chrift's Anfwer to Peter, Get thee behind me,. Satan, far thou fav:ure(l not the things of God, but of Men, Matlh. 16. i'J. A tain 88 Helf'denial. certain Perfon perfuading an other 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 flejh. And it is faid of Mr. Hooper, that when a Box was brought, and laid before him on a Stool with his Pardon from the Queen in it, if he would recant; he being now at the Stake, at the very fight of it cried out, If you love my Soul, away ivith 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 lllue, to go away, tho never fo far, rather than deny the Lord of Life, pre- sently the Flefh begun in this Manner, Be well advifed, fond Man, confider Reafons on both Jides, and then judge, Doll thou not forefee what Mifery this Rajhnefs will bring upon thee ? Thou JJ)alt lofe thy Sub/lance, thoujlmlt undergo the mojl exquifite Torments that Malice can ievife'i thou /halt be counted an He- retic k of all, and thou /halt die JJjamef al- ly. Wloat thinkejl thou of the /linking Dungeon, the bloody Ax, the burning Faggot ? Wilt thou bring thy Friends into Danger, thou hajl begotten Children, wilt thou now cut their Throats? It concerns us in this Cafe to outwit the Flefh; if it tells us of Prifons, let us tell it how much more terrible is the Prifon of Hell ; if it prefent to us the Condemnation of Tribunals, do we prefent to it that great Condemnation of the great Tribunal ; if it threaten us with Difpleafure of Friends, prefent to it the Difpleafure of God, and of glo- rified Spirits. 7. Confider, and perufe the Ads and Monuments of the Church in the Cafe of Martyrdom. Others Sufferings cannot but beget fome Resolutions in us. And herein if we begin with the. Beginning of the World ; As loon as we hear of Mea any Work of Religion, we Bear of the Perfecution of Abel. Noah's Ark on the Waters was a Type of the Condi- tion of the Church of Chrift in Afflicti- ons ; What hard Things did Abraham, and the reft of the Patriarchs endure in their Generations? Hiftory tells 1% that Ifaiah was fawn afunder with a wooden Saw ; Jeremiah was put into a Dungeon, flicking in the Mire, as fame Stories Jav, even up to the ears, and after was Jloned to Death; Ezekiel was fain in Babylon ; Micah was thrown down from ajleep Place, and his Neck broke-, Amos was fmitten with a Club, and fo brained. The Scory of the Perfecution of the Machabees, pro- phefied, Dan. 11.36. and recorded by the Apoflle, Heb. n. 35. is exceeding lamentable ; The Text fays that they vjere tortured, mocked, Jcourged, im- prif one d, Jloned, fawn afunder, fain with the fword, wandred up and down in feep-fkins, and goat-fkins, being dejli- tute, afflicltd, tormented, they wandred in de/erts, and mountains, and dens and caves in the earth. And for the Chri- ftian Church, we know what Chrift himfelf the great Leader of his People fyffered : When Stephen, the firft Chri- stian Martyr was floned, Dcratheus witneffeth that two thoufandof others which believed on Chrift were put to Death the fame Day. That many fuf- fered in thofe very Times, is plain to me from thefe very Texts, And Saul made havock of the Church : And Herod vexed the Church, A6ts 8. 3. and 1 2. r. Elfe what fhall they do which are baptized for the dead, if .the dead rife not at all ? why then are they baptized for the dead ? 1 Cor. 15. 19. This Place is difficult, and many Interpretations are given of. it ; but this I prefer, as being moft a- greeable to the Scope of the Apoftle ; Elfe what Jhall they do ( what fhall be- come of them, in what miferable con- dition, Self-denial dition were they ) who are baptized ( with their own Blood, not only luf- fering 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 Refurre&ion of the Dead.) The Force of this Argument is very evident, and it well agtecth with the Argument of the Apoftle, that enlueth, ver. 30. 51, 32. Whyjlandwe in jeopardy every hour ? I prctejl bv our rejoicing which I have in Chrifl, I dy daily. And if I have fought with beajls of Ephefus after the manner ofmen> ivhat edvantageth it me, if the dead rife not at all? As for the Word Baptizing, it is only fo taken frequently by the Fa- thers, and Schoolmen, who ufuallydi- ftiuguifh Baptifm into Baptifma flami- nis, fluminis, & fanguinis, Of the Spi- rit, Water, and Blood \ but a! fo in fun- dry Places of Scripture, as Matth. 20. 22. Mark 10. 38, 39. Luke 12. 50. / have a baptifm to be baptized with, and how am I llraitned till it be accomplif}?ed. All the Apoftles after many fore and grievous Afflictions fuffercd many vio- lent Deaths, John only excepted, who yet was banifned into Pattnos, and by Domitian thrown into a Tun oi fcald- ing LeaH, though bv a Miracle deliver- ed. Brightman, fpeaking of the Sto- ries of thole Times, fays, that every Page and Leaf is as it were all red co- loured in Blood: The Covenant of Grace is a bloody Covenant, both in regard of the Blood of Chrift firft feal- ingit, and the Blood of the blefled Martyrs adding likewife their Seals in confirming it. It is a moft heart-breaking Meditation to confider the Ragings, -Madnefs, and Fury of the Heathen againft the Chri- ftian in thofe Times. Hierom, in an Epiftle to Cromatius, fays, that there 89 was no Day in a whole Tear, unto which the Number of Five thoufand Martyrs cannot be qfcribed, except only thefirjl day of January. All the Policy, Wit,Strength and Invention, of Men and Devils weie exercifed and ftretched out to the ut- moft, for devifing the moft mifevable Torments, and exquifite Tortures; as Plates of Iron burning hot, laid upon their naked Flefh ; Pinfers red hot pul- ling of the Flefh from the Bones ; Bod- kins pricking and thrufting all over their Bodies; calling into Lim-kilns, and into caldrons of fcaldingLead; whip- ping until almoft all the Flefh was torn off their Bodies, and their Bones and Bowels appeared, and then laid flat up- on fharpfhells and Knives; their fkins were flcad off alive, and then their raw Flefh was rubbed with fait arid vinegar, their Bodies were beaten all over with clubs until their Bones and joyts were beaten" afunder ; they were laid upou Gridirons, roaftcd and balled with fait and vinegar ; one Member was pulled from another ; by faftnrng them to the Boughs of Trees, they rent their Bodies afunder; they were tolled upon the Horns of Bulls, with their Bowels hanging out ; they were call 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 flam- ing Fire under them ; they made it their Sports to fee them devoured by wild Beafts; and in the Night, inftead of Torches, they burnt the Bodies of the Saints to give them Light for their Paftimes. In After-times Antichritf be- gan to rife, and to bring a fearful Dark- nefs over the Face of the Church ; of which Times the Holy Ghoft prophe* fled, Rev. 8. 12. The Moon, and Son, and Stars were [mitten. Never, will be forgotten thefe lamentable Extremities that God's poor People then endwred ; large 9° Self denial. large Volumes are extant, the reading; whereof might caufe the hardeft He<»tr that lives to break. O let us warm our Hearts at thefe Fires'! Let us per- ufe and confider thofe Acts ani Monu- ments if the Church in the cafe of Mar- tyrdom. 8. 13e acquainted with the Promifes of Self-denial j have always a Word at Hand to relieve ourlelves withal in the worfl of Sufferings, Now thefe Promifes are of leveral forts. i# Of A 'Janes, Plal. 9. 9, 18. Pfal. 37.24. Pl'al. 46. 1, to the End. 2. Of Accep- tance, Exod. 2. 24, 25. Exod. 3. 7. 1 Pet. 2. 20. 3. Of Reward, Matth. 19. 29. Luke 18. 30. And again the Promifes of Reward are, 1. Of this Life, He that for Jakes all for Chrijl, /hall receive an hundred-fold, faith Mat- thew : Manifold more in this prefent time, faith Luke; the Joy, the Peace he mall have in his Conference .fhall be many Times, an hundred Tjmes bet- ter than the comfort of all thefe out- ward 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 {hall leave them fatherlefs and helplefs: To this by Way of Anfwer ; God often ftiles himfelt the Father of the Fatherlefs, and if of any Fatherlefs, then furely of thofe w-hofe Parents have loft their Lives for Tefus Chrift. Leave thy fa- therlefs Children, faith the Lord, 1 ivill prefer? e them alive, and let thy Widows truJI in me, Jer. 49. 11. 2. Of eter- nal Life, fuch Jhall inherit eternal Life^ Maith. 19. 29. Mark 10.. 30. Luke 18. 30. Be of good comfort, ( faid Bradford to his Fellow- Martyr J we Jhall have a merry Supper with the Lord this Night. Chriftians! What would we have ; tlTe'Soul indeed is of a large Capacity, all Things here below can ever litufy if, bu^ cerna in- heritance 3b ve >-viii tii! ler- ftanding w ith Ki.0le.1a and he Will with Joy, and Mat in to -,rett a Meafure, that the Ex ipcta ion of iho Saints fhall be exceeded ; for he Jhall be .admired of them that believe, 2 Thefl. 1. 16. 9. Mind the Principle that mud car- ry us through Death, and make Death itfelf honourable. We read, Heb. if. 34> 35> 37. that by faith fome quenched the violence of fire t Others were tortur- ed. They were floned, they were fawn afunder, they were tempted, they were fain with thefword ; and all this to faith. Faith is the Grace that enables us to de- ny ourfelves, yea, Life itfelf; ether Graces may do much, but Faith hath the principal Work in this. By faith ye (land, faid the Apoftle to his Corin- thians, chap. 1. 24. it is Faith that makes a Man ftand in his greateft Tri- als, and therefore when Chrift faw how Peter mould b« tempted, he tells him that he had prayed that his faith Jhould not fail, Luke. 22. 32. noting that while his Faith held, all would be furej Faith in this Cale is like the Cork that is upon the Net, tho the Lead q» the one fide fink it down, yet the Cork on the other fide keeps it up on the Wa- ter : David profeffei, that he had faint" ed, unlefs he had believed, Pfal. 27. 13, Believing keeps from Fainting in the Time of Trouble. 19. When Sufferings come, then ftir up, and put forth the Grace oi Faith in the Exercife of it : Look up to God for Strength and Affiftanoe, Commit ourfelves and Caufe wholly to him, plead the Promife, plead ov; Call that he hath called us to this, plead the Caufe that it is his. Mr. Tindalin a Letter of his to Mr. Frytb who was then in Prifon, hath four Ex- prefiions of the Work of Faith in the Time Self denial. 9i Time of Suffering ; Jfyougive yourfelf, cajl y our f elf, yield your [elf. commit your- f elf wholly, and only to your loving Fa- ther, then Jhall his Power be in you, and make you ftrong, he Jhall fet out bis Truth by you wonderfully, and ivork for you above all your Heart can ima- gine. But becaufe Faith is the Root, or Principle of Self-denial in this Cafe of Sufferings, I fhall therefore propound two Queftions in the following Para- graphs. Quefl. r. Wlmt are the Differences hetivixt Faith and Pride of Heart in Sufferings ? L anfiver, i. If Pride be the Prin- ciple, a Man is ready to put forth himlelf tho he be not called : It is trwe that in fome 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 gra- cious Heart fears itfelf, and dares not venture till God calls, it depends more upon God's Call, than any Strength it hath to carry it through. 2. If Pride be the Principle, a Man cares not for God's Name any further than he is interefted in it ; fhould 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 himlelf with the Confolations of God ; or the Sweet of the Promifes, as he doth with his own felf-proud Thoughts ; the Heart is not fo much taken up with the glorious Reward of God in Heaven, as with fome prefent Self- good here: whereas Faith is altogether for fpiritual and fupernatural Good, it carries the Soul beyond all prefent Things. 4. If Pride be the Principle, there is no good got by Sufferings, the Soul 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 W.iys of it, the Luf- tre and Beauty of Godlinefs doth not increafe upon iuch a one, he is not more fpiritual, he dofh not cleave clo- fer 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 Suffering, there is never fuch thrievingin Grace as then, then the Spirit of Glory and of God ufeth to reft upon God's fervants ; a godly Man's Service prepares him for Sufferings, and his Sufferings prepare him for Service ; the Church never fhined brighter in Holinefs than when it was under the greateft Perfecution. 5. If Pride be the Principle, there is not that Calmnefs, Meeknei?, Quiet- nefs, Sweetnefs of Spirit in the carriage ofthe Soul in fufferings, as where Faith is : Pride caufeth the Heart to fwell, to be boiftrous and Difquiet, to be fierce and vexing, becaufe it is crof- fed ; but Faith brings in the Spirit of Jefus Chrift, and that was a quiet and meek Spirit in fufferings, as the/beep be- fore the fiearer, A els 8. 32. When he was reviled, he reviled not again, 1 Pet. 2, 23. Where is reviling and giving ill Language, there is Pride ftirring in that Heart. Cyprian fpeaking of the Mar- tyrs contemning Death, faith, We fee not that humble Loftinefs, orjhat lof- ty Humility in any, but in the Martyrs of Jefus Chrift. 6. If Pride be the Principle, there is joined with that Man's Sufferings a Defire of Revenge ; he would, if he could, return Evil for Evil, and doth as far as he dares ; but thofe who have Faith to be their Principle, they com- mit their Caufe to God; though men curfe, they blefs ; they can heartily pray for their Perfecutors, as Chrift andSie- C c phen SelfJenial. * 3 phen did for theirs : The Banner over a gracious Heart, in all Troubles that befals it, is Love ; and therefore what- loever the Wrongs be that are offered to fuch, there is ftill a Spirit of Love preferved in them. Queft. z. Wherein lies the Power of Faith to carry us through Sufferings and Death ? 1 anfwer, i. Faith difcovers the Re- ality of the Beauty and Excellency of ipiritual Things which before were looked upon as Notions, Conceits, and imaginary Things ; hence Faith is de- scribed to be the fubflance of things hop- ed for, and the evidence or demonjlr ati» on of things not feen, Heb. n. i. The Things of Chrijl, of Grace , of Heaven, what poor empty Notions were they to the foul, what uncertain Things, be- fore Faith came in ? But Faith makes them to be glorious Things, Faith difcovers iuch real, certain Excellen- cies in them, and is fo fure, that it will venture Soul and Body, it will bear an Hardfhip, yea, it will venture the infinite Lofs of Eternity upon them. 2. Faith makes the future Good of ipiritual and eternal Things to be as prefent to the loul, and works them upon the Heart as if they did now ap- pear. 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 ipeaks often of Mercies that are to come, as prefent Things. Break forth into joy, fing to- gether, ye ivajle places of Jerusalem, for the Lord hath comforted his people, he hath redeemed Jerujalem, I fa. 5 3 . 9, \ o. Thus the Prophet fpeaks of the Deli- verance of the Church from Captivity, as*a Thing already done, which was not fulfilled many Years after. As foon as Jehofophat had received the Promiie, he falls on praifing the Lord, as if the Mercy were already enjoyed, Praife ye the Lord, for his Mercy en- dureth for ever, 2 Chron.20.17, rj> 22. Chrijl faith of Abraham that he [aw, and rejoiced, and was glad, John 8. 56. Cnrift's Day was unto him, as if it had been then. And it is laid of the Godly who lived in former Ages, that tho the Promifes were afar off, to be fulfilled, yet they embraced them, Heb. xi. 13. The Word in the Original fignifies, thev faluted them. Now Sa- lutations are not but betwixt Friends when they meet together. Faith takes hold upon eternal Life, 1 Tim. 6. 19. it takes prefent PofTeflion of the glorious Things of the Kingdom of God j it makes the foul to be in Hea- ven converfing with God, and Chrift, his Saints, 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 Abra- ham's Faith made it to him as given. Gen. 35. 12. 3. Faith makes ufe of Things paft as if they were prefent. 1. It makes ufe of God's Mercies to our Fore-fa- thers ; thus the Church makes ufe of the Mercy of God to Jacob, when he wreftled with him, and prevailed, as if it were a prefent Mercy to themfelves. He had power over the Angel, and pre- vailed, he wept, and made [implication Unto him, he found him in Bethel, and there he fpake with us, Hof. '12. 4. not only with Jaeob, but with us, q. d, Whatfoever Mercy God flaewed to him, we make it ours, God fpake with us. Thus Davidand his People did, when he faid, He turned the fea into dry land, they ivent through the flood on foot, either e did we rejoyce in him, Pfal. 66. 6. The Comfort of the Mercies of God for many Years paft to their Fore-fathers, they make ai> theirs, there did we rejoice in Self-denial. o- in bfm. 2. Faith makes ufe of all the tie before his Spring \y 0f , f ^P Promifes that God hath made to any vifible or invifible, 3 f ^ at j * of his People, tho never (o long ago, Chrijl; Let Fire, the-Q ro r s the letting yea it fetcheth out the Comfort of thefe out of Beafls, breaking "V m Bones Promifes, as if they were made now to tearing of mv Members, the &;#$„„.* us. Compare Jofh. 1. 5. with Heb. my whole Body, and the Torment ^f./ 13. 5 . God faith to Jojhuah, I will be Devils come upon me, fo that I may ± . ivith thee, I will not fail thee, nor Chrift, Eufeb. .1. 3.0 39. Faith puts forfake thee. This Paul applies to the an holy Magnanimity upon the foul, Believers in his Time, as if it had been made to them. Be content t faith he, with fuch things as ye have, for he bath faid, I will not leave thee, nor forfake thee. Upon this one Inftance, what- foever Promife God ever made to any of his People finee the Beginning of the World for any Good, if our Conditi- on comes to be the fame, Faith will make it her own, as if God had but now made it to us in particular. 3. Faith makes ufe of God's former Deal- to flight and overlook with an holy Contempt, whatfoever the World pro- fers or threatens: Faith raifes the foul to Converfe with high and glorious Things, With the deep ^ind eternal Counfels of God, with the glorious Mylteries of the Gofpel, with Com- munion with God and Jefus Chrift, with the great Things of Heaven and eternal Life. Men, before Faith comes into their fouls, have poor low fpirits, bufied about mean and contemptible ings with ourfelves ; when all fenfe of Things, and therefore every Offer of God's Mercies fails, that God feems the World preVails with them, and to be as an Enemy, Faith will fetch every little Danger of Suffering fears Life from his former Mercies as if they them ; but when Faith comes, there is were now prefent. I have confidered another Manner of Spirit in a Man, a the days of old ( faith David) the years primely Spirit ( as Luther calls it ) that if ancient time, I call to remembrance dares to adventure Lofs of Life for the myfong in the night. I faid, this is my infrmity, but I will remember the years efthe right hand of the mofl High, Plal. 77. 5, 6, \q. He checks himfelf for Name of Chrift. When Valens the Emperor fent his Officers to Bafd to turn him from the Faith, they firft offered him great Preferments. But doubting of God's Mercies becaufe of Bafd rejected them with feern, Offer his former Mercies, and he recovers theft Things ( fays he } /* Children % himfelf by bringing to Mind the for- then they threatned him mofl grievouf- mer Dealings of God with him. Now ly; Nay, threaten ( faid Bafil ) your in this Work of Faith what Abundance purple Gallants, that gives themfelves to of Strength doth it bring in from for- their Pleafures. Whalgreat fpirits did mer Mercies, former Promifes, for- mer Dealings? O this muft needs wonderfully ftrengthen the Heart to any Suffering whatfoever. 4.Faith carries the Soul on high, above fenle, above Reafon, above the World ; when Faith is working, Oh how is the foul raifed above the Fears and Favours of Men ? / care w/(faid Ignatius,* lit- Faith put into thofe Worthies, who through Faith fubdued Kingdoms, flopped the Mouths of Lions, quenched the Vio- lence of fire, of weak were made Jlrong, &c. Heb. 11. 33, 34. Certainly Faith is as glorious a Grace now as ever it was, and if it be put for;h, it will en- able the foul to do great Things ; the railing of the foul above Reafon and C c z • Senfe 94 Self denial. enfe, is as great a Thing as any of thefe •, the Faith SC^*™** 01 J? 8 " 10 , 11 ejorious for " nicn ne ls ftned the Father of & Faith / U h and yet the chief Thin? which he is commended; is, , J believed again jl Hope, Rom. 4. J. When the Soul is in fome Strait, it looks up for fome Help, and fenfe fays, it cannot be ', Reafon fays, it will, wicked Men fay, it Jhall 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 Farth have a Word for it, it fays, it fhall be : Yea, when God feems to be angry, when there appears fenfe and Reafon, but even then, Faith hath nothing to Wrath, yet hold on God's Heart, that his Hand cm not ftrike. 5. Faith gives the Soul an Intereft in God, in Chrrft, in all thofe glorious Things in the Gofpel, and in fhe Things ef eternal Life: Faith is an appropriating, an applying, an uniting Grace ; It is a bleffed Thing to have the fight of God, there is much Pow- er in it ; but to fee God in his Glo- ry, as my God, to lee all the Maje- fty, Greatnefs, and Goodnefs of God, as thefe Things that my foul hath an Intereft in, to fee how the eternal Councils of God wrought for me to make me hapfpy ; to fee Chrift, in whom all Fulnefs dwells, in whom the Treafures of all God's Riches are, and all thefe are mine ; to fee Chrift co- ming from the Father for me, to be my Redeemer ; Oh what a blefled 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 Oppofition of it? theLofs of outward Things, Liberty or Life are great Evils to thofe who have no Intereft in better, but to fuch as have Intereft in higher Things, there is no great Matter'tho they loieall ihefe. 6. Fai/h fets all God's Attributes on work for the good and relief of a Believer; it is one Thing to hare In- tereft in God and Chrift, aad another Thing to have God and Chrifi work' ingfor us. I will not deny but God and Chrift are working Jfill; yet when Faith lies ftill, and is not adr.ive,altho we do not lofe our Intereft in God, yet we cannot expect fuch fenfible Mani- feftations of God's Workings for us. We have a notable Expreffion of God r s ftirring up his Strength and Wifdom for thofe whofe Hearts are right with him, The eyes of the Lord run to and fro throughout the Earth, to Jhoiv him- felfjirongfor thofe whofe Heart is per- feci towards him, 2 Ghron. 16. 9. AI- iho we be in the dark, # and know not how to order our Step?, yet there is an infinite Wifdom working for us ; al- tho we have but a little Strength, yet if we have Faith to fet God's Strength on Work, we Jhall ( as the Church of Philadelphia ) keep God's Word, and not deny his Name, Rev. 3. 8. Thus much for the Denial of natural Self Sect. XIX. Of the Denial of religious, gracious, or renewed Self; and firfl of Cau- tions. I MUST now direcT: in the lafl: Place how we are to deny religious, gracious, or renewed [elf ; as a Man's own Duties, Holinefs, Right eoufnefs, the Graces of the Spirit. In Profecuti- on of which ( as in the former ) I n ,, ■ r i Cautions, fhall give fome { D]reSt[ons . The Cautions are thefe. r. That Graces, Duties are the fpe~ cial Gifts and Blejfings of God. It is of the fulnefs of Chrifi that all we have re- ceived, even grace for grace, John r. 16. Asid the Apoflle tells us, That God hath bleffed us with allfpiritualblef- fmgs Self-denial ■V fwgs in heavenly places in Chrifl, Eph. r. 3. Methinks here I fee the tranfcen- dent Excellency of the Saints, the Bet» ternefs of their Condition above all the Men of the World ; if God have given a Man Grace, he hath the belt and choiceft of all that which God can give j God hath given us his Son, and God hath given us himfelf, and God hath given us his Spirit, and God hath given us the Graces of his spirit ; thefe are the fineft of the Flower, and the Honey out. of the Rock of Mercy ; they that have this Qift need not to be difconten- ted at their own, or envious at the con- dition of any pther ; they have the principal Verb, the one neceflary thing. O blejfed be the God, and Father ef our Lord Jefus Chrifl who hath thus blej/ed us : How ? with all/pi ritual blefftngs in heavenly places, Ephef. r. 3. 2. Notwithftanding they are God's fpecial Gifts^ yet we muft deny them comparatively, and in fome Refpects, as in thefe Cafes. 1. In Point of "J unification, in Re- lation to Righteoufnefs, in Companion of Chrift, in the Notion of a Cove- nant of Life and Salvation. It is a dangerous Thing to hang the Weight of of a Soul upon any Thing which hath any Mixture of Weaknels, Imperfect- ion or Corruption in it, as the pureft and befl of all our Duties have •, it is a dangerous Thing to teach, That Faith, or any other evangelical Grace, es it is a Work done by us, doth judifie us : There is nothing to be calledpour Righteouf- nefs, but the Lord our Righteoufnefs, Jer. 23. 6. Faith itfelf doth notjufti- iie habitually, as a Thing fixed in us, but inftrumentally, as that which re- ceives and lets in the Righteoufnefs of Chrilt mining thro* it upon us j as the Window inlightes by the Sun-beams which ft lets it, or as the Cup feeds by the Wine which it conveys. So then 95 in Point of Juftification we are to re J ' nounce all our Duties And Graces. 2. In Point of Sanflif cation ; For fo we are to attribute the Strength, the Power, and the Glory of all our Gra- ces and Duties unto Jefus Chrift, arid nothing to our ielves. And yet un- derftand we aright, tho every Believer is thus to deny himfelf, in fpiritual Things, even in the Point of Sanctifi- cation, yet he is not to (peak evil of the Grace of God within himfelf; he may not mifcall hisDuticsand Graces, faying, Thefe are nothing but the Fruits of Hypocrifie, for then he mould fpeak evil of the Spirit whole Works they are; neither is he to trample or tread on thefe Graces of God : A Man tramples and treads upon the Dirt, but he will not trample upon Gold or Silver ^ why? becaufe that is a precious Mettal, and theftampor Image of thePrince is upon it: Now our Duties and Graces, our Right eoufnejs and Molinefs, as to the Matter of Juftification, they are no- thing worth, «and fo we trample upon all j but as to the Matter of Sanclificati- on, they are precious Mettal, and they have the Image of Chrift upon them, and therefore for a Man to tread on them, for a Man to fay, All this is no- thing but Hypocrifie, that is not Self-de- nial ; properly Self-denial in fpiritual Things, as to the Matter of Juftificati- on, // is to renounce all ; and as to the Matter of Sanclification, it is to attri- bute the Strength, the Power and Glory tf all unto Jefus Chrifl, and nothing to ones j elf. This is true Self-denial.. Sect. XX. Of the Manner*of denying our religious, gracious, or renewed [elf. TH E Directions' of Self-denial in Refpecl of our religious, gracious, or renewed felf, are thefe. 1. Bewefenfibleof, and humbled for out 9 6 SelfdeniaL far Pride infpiritual Things. There is nothing that a Chriftian is more apt to be proud of than fpiritual Things. Be- fore he takes up Profeflion, poflibly he is proud of his Clothes, or Friends, or Honours, or Pofleffions ; but after- wards 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 Ex- cellency of a Chriftian lies in fpiritual Things, and therefore there his Pride grows, and there he is moft apt to be proud. O be we fenfible of this, and mourn for this ! It was Mr Fox his Speek, As I get good by my Sins, 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. Ho- nours ; for this Pride of fpiritual things isdire&ly oppofite to a Man's Juftifica- tion. The firfl Step to Humility is to fee one's Pride ; the firft Step of Self-de- nial is to be convinced of one's Inclina- tion or Defire after felf exalting, felf- admiring, felf- advancing. O what a proud Heart have I? what a felf ad- vancing Heart have I ? There is no Believer but hehathfomethingof felf 4 be he never fo humble, yet he hath fomething ftill that tafts of the cafk ; there was never any that was fo trans- formed, melted or changed- into the Mold of the Gofpel, but there was ftill fome favour of felf remaining in hinr.we had need therefore to be jealous of our felves, and to watch over ourlelves ; and if at any time felf break out, if at any time the foul begins to be advaeced in regard of duty or fpiritual things,/*/ us fall down before God, and humble our /elves for the Pride of our Hearts. 2. Look up, and conftder the Glory, Purity and Holinefs of God. This con- fideration will humble a Soul, and caufe it to deny it felf in fpiritual things*. See this in Job, no fooner had he a great Profpect of the Glory of God, but he denies himfelf concerning his own Righ- teoufnefs, which before he flood much upon ten-is Friends. I know it is fo of a truth, but howjhouldman bejujlwith God ? if he will contend with him, he cannot anjwerhim one of athoufand, Job 9. 2. 3. God's Fulnefs will convince us abundantly of our Emptinefs, his Purity will fhew us our fpots, his All- fufficiency our Nothingnefs. When Job was brought a little n»arer unto God, he was more humbled before God. I have heard of thee by the bear- ing °f tb* ear i but now mine cyefeeth thee. Job 42. 5, 6. fi. e. ^ I have a clearer and more glorious Manifeflation of thee to my foul than ever : I now per- ceive thy Power, thy Holinefs, thy Wif- dom, thy Faithfulnefs, thy Goodnefs, as ifjfaw them with my eye', IVherefore £ abhor myfelf in dujl and ajhes. He could not go lower in his Thoughts of himfelf than this Expreflion laid him ; Abhorrence is a Perturbation of the Mind arifwg from vehement Diflike, or extreamejt Difejleem; Abhorrence ftridtly taken is Hatred wound up to the height ; and to abhor, repenting in dull and afhes, is the deepeft Aft of Abhorrence: Thus low Job. goes, not only to a Diflike, but to the furtheft Degree of it, abhorm rence of himfelf when he law the Lord; See this in l/aiah, when God came near him, and he law much of God, then he cried out, "fFois me, for I am un- done, becaufe I am a man of unclean lips, Ifa. 6. 5. How knows he thnt? Why, mine eyes have fe en the King the LordofHofls. What? did no lfaiab know he was a man of polluted lips ill then ? ves, but he was never fo fenfible of it as then: He law his PoiIutk>n more than ever by the Light of the Glory of God that fhone round about him Selfmdeniah him ; he never law himfelf fo clearly as when the Majefty of God dazzelled his Eyes. When the Sun fhines bright in a Room, we may fee the lead mote in the Air ; fo when the Glory of God irradiates the foul, we lee all the Motes and Atoms of fin, theleaftfpot, and Unevenncfsof our Hearts and Lives. y. Have Chrid in Eye. The more we fee an humble Chrift, afelf-deny- ing Chrift, the more mail we learn Humility and Sell-denial. Now Chrift was the moft eminent, tranlcendent Example of lelf- denial that ever wis. He thought it no robbery to be equal with God, and yet he humbled himfelf and took upon him the form of a fervant, Phil. 2. 6, 7. O what felf- denial is here? was there ever fuch a felf-denial as this ? Chri/lians ! conftder your Chrift, and the more will you learn to deny yourfelves even injpiritual Things. 4. Acknowledge we our felves Debtors to Chrijl for all our Gifts, and for all our Graces. Poflibly a Man may wear brave Apparel, but he owes for«them at fuch a fhop, whiles he is abroad he fwaggers, and is proud of his Clothes, but when he comes into the fhop, and looks upon the Book, and confiders what he hath to pay, he ftrikes fail then: Thus the Gofpel is the great fhop, and from Chrift in the Gofpel we have all our Gifts and Graces, and tho I may «be proud in Spirit at another Time, yet if I come into the Gofpel, and fee what an infinite Debter lam to Chrift, and to free-grace for all that ever I have, then I think, What ? Jhalll be proud ? what ? /hall I not deny myfelf in fpiritu- al Things ? 5 . Study the Gofpel, and the Way of the Gtfpel, Where fhall we fee an humble Chrift but in the gofpel? Where (hall we fee the rich and free Grace of God in Chrift, but in the Gofpel ? Where (hall we get Faith in Chrift, but in the 97 preaehing of the Gofpel, and in the itudyiag of the Gofpel? Surely this Grace of felf-denial in fpiritual things grows only in the Garden of the Gol- pel ; I deny not but there is a common, field- Humility, ox felf denial, as I may fo fpeak; fuch a felt- denial I mean, as grows among the Heathen, and among moral Men ; but betwixt that and this we may obferve thefe Difference?. r. Take a moral, civil Man, and tho he may feem to be humble and to deny himfelf, yet he is proud of his Humility. A Philofopher coming into Plato's Houfe, and feeing it very near, I trample upon Plato'* Pride, faid he. But, faid Plato, not without your own Pride. Now a Believer doth not on- ly deny himfelf, but he is fenfibleof his own Pride in that very Thing wherein he is humble. 2. Take a moral, civil Man, and tho he ma; feem to deny himfelf, yet it is bui in this or that particular thing, but a Believer denies himfelf in every Thing. 1 count all things but dung end drofs, fii'.h the Apoftle, for Jefus Chrijl, Phil. 3. 8. 3. Take a moral, civil Man, and tho he may feem to deny himfelf, yet it is but the Artifice oi his Reaion and Refolution ; If 1 go on in fuch and fuch a Way, fays he, I am undone. Hence he denies this Pleafure, and that Com-, pany. But now a Believer denies him- felf in fpiritual Things by the beholding of Jefus' Chrift. 4. Take a mcral, civil Man, and tho he may ieem'to deny himfeff, yet there is no Myftery in it ; but there is ever a great Myftery of Grace in a Be- liever's "Self denial. As thus, he e vet- cries, ll^at [hall I do to be faved ? A nd yet he piofefleth that he doth not ex- pect to be faved by his doing ; here's a Myftery. Ag?in, he- counts himfelf left than the leaf of all God's Merries, l>nd 9 8 and yet he thinks God hath done more for him th ;n if he had given him all the World ; here's a MyuSry. Again, he looks upon himfelf -m the great efl Sinner, and thinks of every one better than himfelf, and yet when he looks upon a Drunkard, or a Swearer, or the like, he profefTeth that he would not change his Condition with fuch a Man for all the World j what a Myftery is this f 5. Take a moral, civil Man, and tho he may feem to deny himfelf in temporal Things, which Devils them- felves may do, 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 Satan faid, Whi takefl thou this Pains ? thou daft watch, and fa/I and pray, end abftainefl from the Sins of the Times ; but O Man, ivhat doft thou more than I do j art thou no Drunkard, no Adulterer, fays Satan ? no more am I. Dojl thou watch, end fafl, fays Satan ? 1 never fept, I never ate, nor drank j what doth thou more than\? I will tell thee, faid the godly Man, \ pray, Iferve the Lord, I walk humbly, 1 deny myfelf; Nay then, fays Satan, thou goefl beyond me, for I am proud, and I exalt- my /elf, and therefore herein thou goe/i beyond me. And thus we may difference betwixt true Self-de- nial and falfe. 6. Refl not on any Thing below Jefus Ch'rifl. Neither Grace, nor Duties, nor Holinels are to be trufted upon. We mud hold them fall in Point of Praclife and Obedience, "but it is our Sin and Danger to hold them raft 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 Sorrow for fin go, they fay, 1/ is no Matter for Self-denial. Duties, they need not to trouble them' felves, Chrifl hath done all. This is to turn the Grace of God into Wantonr.efi, We mult 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, falling, 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 whatloever below Jefus Chrift. I mail inftance in thefe particulars. 1. We muft not reft upon ourown Preparations/^* Duties. It is a com- mendable Thing to prepare our Heart ; we muft pray that we may pray ; we mould have fecret Communion with our God, before we come to feek com- munion witb him in a Sermon ; but we muft not reft upon our own Prepa- ration when we have prepared ; if we advance that into the Throne of Jefus Chrift, and reft upon that when we fhould only reft upon him, it is the Way apen in iniquity y end in fin did my mother con- ceive me, Pfal. 51. 5. If we di (cover the Abomination of our own Righ'e- oufnels, according to lhat Text, IVe are all as an unclean thing, and all our rightcoufnefs are as filthy rags, lia. 64.6. D d z ' If ,2 Experience*. If we fee our own Inabilities to do any good, according to that Text, To will h prefent with me, but bszv to perform that which is good, I find not ', Rom.i 7. 1 8. Not that we are /undent of our Celves , to think any thing as ofourfelves, but our [ufficiency is of God, 2 Cor. 3.5- It we have trial of ihe Vanity of all creatures, as of Riches, Honour, Wif- Judg. /. 1 5. 8. When a Man's own felf is more abafed: Do we live the Life of Grace and true Holinefs? this will teach us to deny ourfeives wholly ; If any man ( laiih 104 ( faith CVirift ) will come after me, let him deny himfelf, Luke 9. 23. q. d. U any Min vmII come after me in the Knowledge of my VV:I1, in the Belief of my Promifes in the Love of jny Truth, :n the Credence of mv P e- cepts, let him deny himielf, let him lay afide his own Wifdom, his own Will, his own Imagination, his own Affecti- ons, his own Ends, as bafe and un- worthy Masks to be aimed : Let him deny himfelf; whatfoever is of himielf, or belonging to himielf, as a corrupt, and carnal Man ; let him go out of himfelf, that he may come to me; let him empty*him!elf of himfelf,that he may be capable of me, that I may rule and reign in him, and that he may wholly lubjecl: himfelf to me and my Service : This the Apoftle fliles, A living, not unto our/elves, but unto him that died for us, 2 Cor. 5. 15. he alone underftands, and hath Experience of the End of Chrift's Death, that makes Chnft's Glory the End of his Life, and lives not to himfelf, but to Chrift. 9. When holy Love is more increaf- ed . I love the Lord, becaufe he hath heard my voice, and my fupplication, Pfal. 1 16. 1. We c-anflot tafte of the Lord, but we muft have an hearty Love to the Lord : Will you hear the Voice of Ex- perience? 'tisthis', O tajle, 'and fee how good the Lord is, Pfal. 34. 8. and then, O flay me with flaggons, and comfort me with apples, for I amfick of Love, Can. 2. ;. fuch a one truly affects Chrift, and all that follow Chrift ; fuch a one loves thePerfon of Chrift, without his Privileges; a naked Chrift, as, well as Chrift clothed with all his Robes, in all his Glory and refplesderft Beauty ; Chrift in a Prilon, as well as Chrift in a Throne , Thus John ( after all his Experiences of Chrift's Love to him ) could love Chrift on the Crofs, when •thers forfook him, as well as in the Experiences Temule, when he was working Mi- racle*. 10. When Hope is quickned, fuch Tin.es may come, thai Death and Darknefs may lurround us, and we may grovel in the Dull: But nere is our Comfort, That tribulation war ketb patience, and patience Experience, and experience hope, Rom. 5. 4. Have we any Experience of Go^'s gracious Deal* ings with us in former Times ? have we fometime been refrefhed 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 with trefti Gaits of Grace? how fhouid we then but hope? As it was in this refpecl, it is, and ever (hall be ; if new Tempta- tions arife, and new Lufts break in, and fpoil, it is the Voice of Experience^ 1 was delivered out of the mouth of the lion, dnd the Lord /hall deliver me from every evtl Work, and will preferve me unto his heavenly kingdom, to whom be glory and dominion for ever and ever 9 2 Tim. 4. 17, And, We have the fen- fence of death in our/elves, that we/hould not trujl in.ourfelves, but .in God which raifed the dead, who delivered- us from fo great a death, and doth deliver us, in whom we trud he will yet deliver us, 2 Cor. 1.9, 10. 1 1 . When Joys of the Spirit are raifed and itirred up : Who is he that hath not been delivered out of fome miserable Exigents? and if we have, we may well fay with David, Thou hafi /hewed me great troubles and adverftties* but thou wilt return and receive me, and wilt come again,and take me from the depth of the earth and comfort Q me , Pfal. 71.20. Former Comforts are as a Bill obliga- tory under God'6 Hand, to allure us that he will not forfake us: Whom God loves y he loves unto the end, John 13. 1. Be- Experiences] 105 Because thou hafi been my help, therefore in thejhtidow of thy wings \ will i rejoyce, Piak 63. 7. 11. When Faith is more and more ftretigthned, Experiences fhculd be turned into Confidences: Thus David improved his Experiences, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hands of this Philijlin, 1 Sam. 17. 36, 37. la like Manner fhould we take notice of God's Dealings, and after we have once tried him and his Truth, let us truft him for the future ; Tried Truth, and tried Faith unto it, fweetly agree, and anjwer ene another. Hence it is that Experience of God's Love fhould refrefh our Faiih upon any frefh Onfet ; So let all thine enemies perijh, (aid Deborah, Judg. 5. 32. The Heart of that blefl'ed Wo- man was enlarged, as it were propheti- cally ; when one falls, they/hall all fall; there is the like Reafon, So let all thine enemies perijh, O Lord, Experience in ourfelves or other*, will enlarge our Faith to look for greater Matters ftill from our gracious powerful God : Hath the Lord given us a viclory ever the Phili/lins ? then Awake, awake De- borah, awake, and be enlarged, O 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 truft God upon other Grounds, tho we had never tried him ; but when he helps our Faith by former Experiences, this fhould ftrengthen our confidence, and fhore up our Spirits, and put us on to go more cheerfully to God, as to a tried Friend. It was the fpeech of one eminent in Holiness, up- on the Occafion of the Accompliffa- ment of a great Requeft made to God by him, / have tried God often, now I will trull him indeed. If we were read in the ftory ©f our Lives, we might have a Divinity of our own, drawn ©ut of the Obfervation of God's par- ticular Dealings towards us; we might iav, 7 'his, and this truth I dare venture upon, J have found it true, I dare build all my Happinefs upon it ; as Paul, I know whom 1 have t'ufed, and I am perfuad- ed he is able to keep that which I have committed unto him againd that day, 2 Tim. 1. 22. a. d. 1 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 Scruples and Doubts are removed, O, cries the Soul, 1 have many experiences, but no comfort as yet. Thus David, after the remembrance of hisfongs in the night, left his fulfill in doubt ; and he goes on tofayJFill the Lord, cajl off for ever? and will he be favour able no more P Pial. 77.7. In this cafe, it is the Duty of Chriftians, to call to Mind their former Experiences of Faith and Joy again and again : For tho they comfort not at one Time, yet they may at another. Have we found a Promife, which is a Breajl of Conflati- on, milklefs? yet again fuck, comfort may come in the End: If after we have impanell'd a Jury and grand In- queft to fearch, and our firft Verdict condem us, or they being in an ig- noramus ; yet do, as wife Judges of:en do, fend them about it again, they may find it the next Time: 'Jonah looked once, it feems, and found no comfort ; for he faid, I will look again toward thine holy temple, Jonah 2. 4. So lome have looked over their Hearts by Signs at one Time,and have to their Thinking found nothing but Hypocri- cv, Unbelief, Haidnefs, Self Peeking, lie. but not long after, examining their .Hearts again by the fame figns, they have efpied the Image of God drawn fairly upon the Tables <>t their Hearts and fo found a World of comfort. Experiences. 106 O but ( cries the foul ) I have to/fed and tumbled over my Hearty I have fearched into the Regijlers and Records of God's Dealings, and me thinks, I can call nothing into Remembrance betwixt God and me. What, nothing? Look again: Did God never lpeak peace to Qur Hearts? Did Chrift never fhed his Love abroad in our fouls? Have we at no Time found in our Heart pure Strains of Love to Chrift ? Pure Drops of godly forrow for offending Chrift? Have we never an old tried Evidence, which hath been acknow- ledged 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 Promile do belong to us, all do; for every one conveys whole Chrift, in whom all the Promifes are made, and who is the Matter of them : As in the Sacrament, the Bread conveys whole Chrift, and the Wine conveys -whole Chrift; fo in the Word, every Promife conveys whole Chrift ; if we can but fay as the Church of Ephefus, 2~bis thing I have, that I hate fin, Rev. 2. 6. We may plead this to God, yea tho it be in a leiler Degree, if in Truth and Sincerity ( for God brings not a Pair of fcales to weigh, but a Touch- ftone to try our Graces ) it it be true Gold, tho never fo little of it, it wfll pafs current with him: He will not quench the fmoaking flax, I fa. q.2. 3. tho it be but a fmoak, not a Flame; tho it be but a wiek in the foe- ket, 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 accept it. O let us comfort ourfel ves with thefe Words ! O but ( cries the foul again ) I have fearcbed all erevafes for Light, but alas, I cannot fee the leaft Beam of it : What Help now remains? If it be thus, Poor Soul, Be not faithlefs, but belie' ving, Chrift helps fome to live above glorious Manifeftations ; fometimes in Abfence of thefe Manifeftations, juft ones may live, and rejoyce in the inri- fible Ellen ce of God: Chriftians may live waiting on God, when his Face is wholly hid from them ; or Chrifti- ans may live depending on God, when all other fubordinate ftays or Helps are loft : In fuch a foul there may be this Relolution, Let God do what he will with me, 17/ bang on him dill, Tho he kill me, yet will I trujl in him, and there is Comfort in this. Iffo ( faith the foul ) then what need of Experiences, fo long as I have the Promifes, and may live by Faith ? Q but for all this, be not carelefa of Ex- periences: For, 1. It is the goodnefs of God, that befides the Promife of good Things to come, he is pleafed to give us fome prefent Evidence and Tafte of what we believe: This heigh- tens his Mercy, that befides Faith, he fhould train up his children by daily renewed Experiences of his fatherly care. - 2. Tho it be one Thing to live by Faith, another Thing to live by fight, yet the more we fee, and feel, and tafte of God, the more we mall be led to rely on him, for that which as yet we neither fee nor feel : This is the verv Meaning of God, that by that which we feel, we might bejlrengb- ned in that we look for. Sect. V. The Confideration of Experiences in a praSical Courfe ; or, fome practical Rules to be obferved. IT were good lor Chriftians, intend- ing the practical Part, to obferve thefe or the like Rules. Some Cautionary. Some Direclory. 1 . The Cautionary Rules may be thefe. 1. In gathering Experiences, Be- ware of mifprifun of God's Providences. There are many Miftakes now a-days, and Experiences. and therefore it is our beft and only Courfe, for our Securiry, to interpret all God's Works out of his Word : We muft nuke the Scriptures ( as we faid before ) a conftruing Book to the Book of God's Providences: Judge neither better of Profperitv, nor worfe of Ad- verfuy, than God's Word warrants us. This was the Pl'almill's cure, his Ex- perience put a Probatum eft ro this Pre- icription, When I thought to know this, it was too painful for me, until I went into the fan£luary of God, then under- Jiood I their end, Pfal. 37. 16. 17. God may proipera 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 law, and to the tejlimony, if they fpeak not according to this word t it is becaufe there is no light in them, I fa. 8. 20. 2. In improving Experiences, beware how we argue from one Experience to another: Judgments threatned, are net alwife inflifted after one and the fame Manner ; God meeti with the Wicked iometimes in this Life, and lometimes he referves their Plagues tor* another. In like Manner the gracious Providen- ces of God, are not always difpenfed after one and the fame Manner ; indeed David could fay, The Lord that deliver- ed me out of the pew of the lion, and out of the paw of the bear, he will deliver me tut of the hand of this Philifiin\ 1 Sam. '7- 36, 37. and Paul could fay, I was delivered out of the mouth of the lion, and the Lordjhall deliver me from every evil work, 2 Tim. 4. 17, it. and fo we may fay, that God many times hath de- livered us, and doth deliver us, and therefore that he will deliver us /till: But this Manner of Arguing, as it is demonstrative, fo it hath fome Limita- tions, which we muft carefully take notice of ; at, IO7 1. That befides a mere Providence* we take notice of feme Promife of God on which we build : ThxxsPaul, deli- vered from Death at one Time, argueth that God would deliver him at another Time; but, in his arguing, he eyes the Promife, he hangs on God, which, faith he, raifed the dead, 2 Cor. 1.9, io. 2. That we coniider the Manner of the Promife, becaufe, (1.) Some Promifes are disjunctive ; as when God in his Mercy conveys a- ny Thing to us, either in' particular, or in the equivalent, by way of com- mutation and compenfation with fpiri- tual Things. Thus a Chriftian's Ex- perience works Hope, Rom. 5. 4. but not alwife of the felf-fame outward If- fue, and Manner of Deliverance out of his Trouble, which he hath before- time found ; No, we muft hope according to the Word, or according to the Qua- lity of the Promife : Paul's Hope, after Experience of many Deliverances, wai not exprefly or peremptorily, that the Prick in his Flejh fhould be removed, but that God's grace Jhould be fufficient, and fo he had the Fruit of his former Ex- perience, becaufe he obtained an equi- valent fupply, but nototherwife. (i.) Some Promifes are conditional, in reipecl of us ; as when God promif- eth Protection from contagious fick- nefs, and from Trouble and War : // my people, which are called by my name 9 /hall humble themfelves, and pray, and feek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their fm, and will heal their land, 2 Chron. 7. 14. In thefe or the like Promifes. God may c give us the Experience of his Word at one Time, but deny it at another, becaufe we tail in the condition of the Promife on our Parts. Obferve, Chriftians, would we conclude a Deliverance as formerly, be fure then to look to the Frame and Dif- E e pofi-, io8 Experiences. pomion of our fpirits! If weae in the V ay of the Promife, thenVe may con- clude it for certain; if .ve meet God in the couife of his Providence, or in the Improvement of the Means he hath appointed, then we may fet it down, That God will do whatfoever he hath promifed to give, in his own Way, or otherwife not. 3. Some Promifes are indefinite; as that in James 5. 14, 15. Is any fit k a- mong you ? let him call f5r the elders of the church, and let them pray over him ; and the prayer of fait h /hall fave the fick, and the Lord (hall raife him up. In this caje, God may fometimes, yet doth not alwife perform Promife according to the Letter, tho a Man may be truly qualified with the conditions fpecified in that Promife, titles quoties, again and again. It only intends thus much ; That God may, and fometimes will fave the fick, and raiie him up at the Church's Prayers, but he will not ever do fo. Now as God doth not alwife perform, to neither are we abfolutely, or infallibly, or univerlally to conclude, The Promife is not univerfal, but in- definite, and accordingly our conclufi- ons fhould not be univerfal, but inde- finite : We mould indeed, becaufe of . the Promife, adventure ourfelves up- on God in fuch a condition, not know- ing but in his outward Dilpenfations he may make it good to us, yet with fub- miilion to his'Pleafure, if otherwife he difpofe of us: Aad as this is all we muft do, fo this is all we can fay, or conclude in fuch a cafe as this is. 2. The directory Rules may be thefe. (1.) Let us communicate our own Experiences to the Good of others. David, in his Deliverances invites o- thers to have recourieunto him. Britlg my foul out of prifon, that 1 may p raife thy name, then (hall the righteous com- pafs me about, when thmfha.lt deal boun- tifully with me x gfal. 141. /• Con- ceal not within our Bofoms thefe Things, the communicating whereof may tend to publick Profi' ; lureh it were a courl'e much tending to the quickning of the FaiiTi of all, if we would impart to one another our mu- tual Experiences. (2.) Let us trade other* Experiences to our own particular Profit. Thus David, in Defertion hath recourfe to God's gracious Dealings wiihfrs Fore- fathers, Our fathers trufled in thee ; they trufled, and thou did/l deliver them\ they cried unto thee, and were delivered ; they trufled in thee, and were not con- founded, Pfal. 22. 4, c. What Favour God fhewed to any one, he will vouch- fafe to every one that feeketh him dili- gently, if it maybe for his Good. Thus we find in Scripture, that fometimes a perfonal Experience was improved to an univerfal Advantage, James 5. n. Heb. 13.5,6. f3.) Let us caft our Experiences un- der feveral Heads, and make the Word and Works face one another, and an- fwer one to another j or to make the Work complete, it were not amifs to> diftribui? the Frame into threeColumns; and in the Firft to fet down Experiences, in the Second the Texts, in the Third Difpofitions anfwering God's Mind, in fuch and fuch a cafe, to be left on the Heart afterwards. C4.; Let us pray with Fervency* whenever we fet a Time apart to view our Experiences, that thofe Difpofitions anfwering God's Mind in every particu- lar 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 Chrift hath followed irx his own particular Pra&ice; whereof I fh ill give you a Tafte in the following Section, S 1 c r. Experiences* Sect. VI. 10) The Experiences of a weak Chrijlian, cad into the Method propounded. §. i . Judgments on the Wicked. Experiences. 1643. J-iEb. 9. Prejlon was ta- * ken by therarliament's Forces ; feveral Papifts flain in it, fome naturally of a good Diipofition, and therefore many mourned for their untimely Death, but rejoyced in the accom- plifhmentof thePromife. 1648. Oclob. 29. This Day a Soldier was flain in Pre- fen,m the open Faire,and not long after, another Soldier was flain in the ve- ry Acl of Drunkennefs ; it is reported that he was drunk the Night before, and that he threatned that very Morning , before Night either to kill, or be killed. Experiences, 1 64 1. J\AAy 20. This Day the * VJ ' Lord caft one into a fpiritual, heavenly ,ravifh- ing Love- trance ; he tail- ed the Goodnefs of God, the very Sweetnefs of Chrift, and was filled with the Joys of theSpirit above *meafure. O it was a good Day, ablefled Fore-tafte or Heaven, a Love- token oi Chrift to th c Soul. Texts. Rev. 16. 6,j. They have Jhed the blood of faints, and thou hajl given them blood to drink. Even Jo, Lord God Almighty, true and righteous are thy judgments. Rev. 19. 2. He hath judged the great whore, which did corrupt the earth with her fornication, &c. Texts. Gal. 5. 19,20,21. Now the works of the fiejh are manifeft, which are thefe ; hatred, variance, emuiati- ons,wrath,frife,feditions, herefies,envyings,murthers, drunkennefs, revellings,and fucb like. Difpofitions required in this Cafe, and to be prayed for. Rev. 18. 4. Come out of her, my People, that ye be not partakers of her fins, and that ye receive rot of her plagues. * Rev. 1 8. 20. Rejoyce over her,thou heaven, and ye holy apoftles and pro- phets, for God hath aven- ged you on her. Difpofitions, Sec. ^ Gal.$. 16. Walk in the Spirit, and ye fhall not ful- fill the lufts of the flefh. Gal. 5. 24. They that are Chrift's have crucified the flefh, with the affecti- ons and lufts. 1 Cor. 6. 20. Ye are bought with a price, there- fore glorify God in your body, and in you fpirit, Which arc God's. §. 2. God*s Love u his Saints, Texts. Cant. 2. 3. I fate down under his Jhadow with great delight, and his fruit was fweet to my tap, 2 Cor. 7. 4. f am filled with comfort, I am exceed, ing joyful in all our tribu- lation. A<5b 13. 52: And they were filled with joy, and with the Holy Ghoji, Difpofitions, Uc, 1 Pet. 1. 8. Whom ha- ving not feen, ye love ; in whom tho now ye fee hirn not, yet believing ye re- joyce with joy unfpeak- -able,and full of glory. Rev. 22. 17, 20. And theSpirit and the bride fay; come ; and let him that heareth fay, come;and let him that is athirft come : He which teftifieth theie things faith,Surcly I come quickly. Amen. Even fo 9 come Lord Jcfus. E e z July 1 . no 16+7. July 1. ThisDzyR.M. lying on his deaths-bed, was filled with the Com- forts of the Spirit, and fweet Aflurance of Faith ; at laft driving nearer his End, he proclaimed God's Goodnefs and Sweet nejs and Mercy ', which were his laft Words ; and after in the Midft*of our Prayers, he gave up the Ghoft. Experiences* Texts. Plal. 116. 15. Precious in the fight of the Lord is the death of his faints* Rev. 14. 13. And I heard a voice from heaven* faying unto me y writey Blef- fed are the dead which die in the Lord from heneeforthy yea y faith the Spirit, that they mav rejlfrom their la- boursy and their works do follow them. DifpofttionSy &c. Deut, 32. 29; O that they were wife, that they underftood this, that they vrould confider their latter end. Job 1^.14. All the days of my appinted time will I wait till my change come. Rev. 22. 20. Surely I come quickly. Amen. E- ven fo, come Lord Jefus. §. 3. Several Chaflifements* or Afflictions on myfelf, and others. Experiences. 1648. cfAn. 24. One had a grie- J ved and troubled heart by reafon of fome Oppo- fition of wicked People: At Night he read a feeling Paffage of Mr. Rogers on Judges 1 3. thus, / have of- ten thought it God's mercy y to keep the knowledge offuch difcouragemens from them that are to enter into the Miniftry, lejf theyjhould be deterred wholly from it y till by experience they be armed sgainji it. Texts. John 15.20. Remember the word that I have faid untoyoUy Thefervant is not greater than the Lord* if they have perfecuted me* they will alfo perfecute you. 1 Cor. 4. *3- We are made as the filth of the worldy end are as the off- fcouring of all things unto this day, Pfal. 69. 20. Reproach hath broken my heart yand I amfullofheavinefs, &c. Difpofitionsy Sec. Matth.$. 12. Rejoyce and be exceeding glad, for great is your reward in heaven : for fo perfecuted they the prophets which were before you. Matth. 5.44. Pray for them which difpitefully ufe you,and perfecute you Rom.S. 35. Who mall feparate us from the love ofChrift? fhall tribulati- on, or diftrefs, or perfec- tion ? &c. Rom. 12.14. Blels them which perfecute you:blefs, and curfe not. §. 4. Performances of gracious Prmifes to myfelf, and others. Experiences. 1642. €t An. 6. This Day a pri- J vate Fall being obfer- ved, the Lord gave fome. that exercifed, the very Spirit and Power of Pray- er,to the ravifhing of hear- ers : Surely it was the Spi- rit fpake in them, Chrift manifefting his Prefence in thofe very inlargements To him only be the glory. Texts. Zech 12.10. And I will pour out upon the houfe of Davidyand upon the inhabi' tantsofjerufalemthe Spi- rit of grace and offuppli- c at ions. Rom. 8. 26. Likewife the Spirit alfo helpeth our infirmities* it maketh in- terceffton for us,with~ groan- ings which cannot be utter- ed. Difpofitionsy Sec. Jer. 29. 12, 13. Then (hall ye call upon me, and ye fhall go and pray unto me,and I will hearken un- to you ; and ye fhall feek me,and find me, when ye. fhall fearch for me with all your heart. 7^.31.9. They fhall come with weeping, and with fupplications will I lead them* Expritnces. ill §.5 The Temptations of the World enfnaring, of Sin prevailing, of Satan (heating. Experiences. TUfdrch 27. Ones * l 1 ** Heart was overpow- ered, and exceedingly troubled with the Cares of this Life.O bare world, how doth thou vex them that intermeddle with thee Experiences. 1648. Aprils, and 1 7. A poor Creature in the night was fearfully troubled in his Dreams with Devils and Torments, and Satan's Power over his Soul ; he apprehended ftrongly that Satan was w » tn nim » and very bufie to infnare him, which at his very firft a- waking ftruck him with trembling and horror of Heart. §. 6. Viftories of the Experiences, « m l6+7# JijJArch 27. A poor •** Soul being mightily inlnared with the World, and finding by Experience it* vanity and vexation, he refolved againft it ; de- firing thenceforth pioufly to make his Soul to re- joyce in God's Bleflings and his own Labours, and to give himlelf to theLord wholly for the remainder 0* his days : This defire he makes atthe feet of Chrift, Texts. Ecclef. 1. 2, 14. Va- nity of vanities, faith the Preacher, vanity of vani- ties, all is vanity, Be- hold, all is vanity and vex- ation of/pirit. Texts. 2 Cor. 2. 11. We art not ignorant of his devices. Ephef. 6. 11. - - Of the wiles of the devil. Rev. 2. 24. Of the depths of Satan. 1 ThefT 3.5. By fame means the tempter hath tempted you. 1 Pet. 5.8. Your adver- fary the devil as a roring lion, wslketh about, feek- ing whom to devour. World, LuJIs, Temptations, Texts. Ecclef. 2. 14, & 3. *2. & 5. 19. There is nothing better, than that a m man Jhould rejoyce in his own works, for that is his portion : Every man alfo to whom God hath given rich- es, and wealth, and hath given him power to eat thereof, and to take bis por m tion, and to rejoyce in his labour, thii is the gift of God. Difpofitions, &c. Luk. 21.34. Take heed to yourfelves, left at any time your hearts be over- charged with the cares of this life. 1 John 5. 4. This is the viftory that overcomeih the world, even our faith. Difpofitions, &c. Bphe. 6. 1 1 . Put on the whole armor of God, that ye may be able to (land a- gainft the wiles of the devil Jam. 4. 7. Refill the devi!,and he will flee from you. 2 ^.5.9. Whom refill, ftedfaft in the faith. 2 Pet. 2.9. TheLord knoweth how to deliver the godly out of tempta- tions. Eph. 6. 16. Above all, take the fhield of faith, wherewith ye mail be a- ble to quench all the fiery darts of the wicked. Corruptions, Satan. Difpofitions, &c. Phil. 4.11.I have learn- ed in whatsoever ftate I am, therewith to be con- tent. 1 Tim. 17, 18, 19. Charge them that are rich in this world, that they be not high minded, nor truft in uncertain riches, but in the living God, that they be rich in good works, ready to diftribute. 1 77.W.6. 8. And having food and raimenfc, let us be therewith content. Expe- 112 Experiences. 1648. March 6. This night in his fleep a troub'ed Soul was by Satan tempted to fin, but the Lord flood by him, put Prayers into hire tho afleep, whereby he overcame the Temptati- on ; then awakin?, he deeply apprehended Satans Approach and bufie temp- tations : it ftruck him in- to. Fears, but praifing God for his Afliftance he re- ceived Boldnefs, and then fjept again. Experience*. TextSf 2 Cor. iz. 7, 8, 9. There was given to me a thorn in theflejh: for this thing I be/ought the Lord thrice that it might depart from me \ and he /aid unto me, My grace is fufficient for thee, for my fir e ngth is made per/eft in weaknefs. Difpofitions, & c : 1 Ctfr.ij^.Buuhank* be to God, who giveth uj the victory through our Lord Jel'us Chrift. 2C^.iz.9.MoftgladIjr therefore will I rather glo- ry in my infirmities, that the power of Chrift may reft upon me. Jam. 4. 5,6. Thefpirit tbatdwelleth in us lufteth to envy ; but he giveth more grace. § 7. Observations of God's Providences. Experiences. 1648. JlAlrcb 1. This day * YM one munng on God's Providences,he occafional- took up a Book, and read in it, that, The recording of Providences is not the lead Portion of God's Praife, of our Duty, of Posterities Patrimony. Texts. Job 5. 27. Lo, this we have Cearched, fo it is, hear thou it, and know it for thy good. Job 42. 5.I have heard of thee by the hearing of the ear, but now mine eye feeth thee. Difpofitions, Sec. Pjfc/.34.8,9.0taftean4 fee that the Lord is good* blefled is the man that truftethin him: fear the Lord ye his Saints. PJal. 4 8 . 8 , 9 . As we ha ve heard, fo hare wefeenin the city of the Lord : wc have* thought of thy loving kindneis, O God. § 8. The Breathings of the Spirit in others and my own Soul Experiences, 1 648. J\AAy 7- This day one * rx telt many fweetim- prcflions of God's Spirit in his Heart, fometimes melting, and fometimes chearing his Soul in the publick Ordinances of the Word and Sacraments: this could not but be the Breathings of Chrift. Text?. Cant 1.5. I am come into my garden, my fjfier, my fpoufe, I have gathered my myrrhe with myfpice ; / have eaten my honey* comb with my have drunken with my milk. Difp Hal. Cpofitions, Sec. honey, I my wine Pfaf. 89. 15. BlefTedis the people that know the joyful found, they (hall walk O Lord in the light of thy countenance. Cant. 5. 1. Eat r O friends, drink, yea drink abundantly, O beloved. §9. fh. f. 9. The Withdraw g rift from the Soul. 113 Experience*. IUty i- or the.cabouts, one give me a Relation ot her s id Deiertion thus Thatxme N.ghi as (he fat by Hie Fit r, flie thought (he faw theg/ound c»c , and a Gulf of Ftre ap- pearing; whereupon (he cried, lam damned, I ant damned • If at any Time (he faw any Fire, (he fuppofed that flie muft go n ;o it, and that the Devils would retch her into it. Once wringing her Hands, fhe cried out, O what was I born into this World for? One funding by, anfwered, To glorify God j to whom (he replied, you fajr true, for God (hall be glorified in my Dam- nation : It any offered to pray, or to read •, (he ufually cried out, It was too lare to pray (or her, and they (hould not read that pure Word of God by her, for it belonged not to her. At laft God ap- ieai'd, and (he felt mlrvel- iiis Comforts* §• Texts. ToK !}. Z4, zi. Wherefore hid-ft thou thy face, and hotdejl me for thy t»emy ? Then toriteji bitter thing* agaimft me, Pfai.«J8. 14, fi,ri 18. Led, ■why calleft then oft n;y foul ? why hideft thou thy face from me* I am affliffed, and ready ;• d e , . • while lj*ftrr thy terrors, I am di ftra&td, thy fierce wrath goitb eroer me, thy terrors have cut me »Jf Lever and friend haft thou put far ftem me, and mnc acguatn tanze tnt* darknefs. Prov 18. 14. The fpirit of a man -will fuftain his infirmi y ; but a wounded ffirit who can bar* Ifa S4» 8. In a little wrath I hid my face from thee for m af meitt, &ci Difpefittanil Tf*L 77. s, 6, 7, 10- I have cor.fidered the days of old, the years of ancient times : I call tp ren.tmbrance my fong in the night, I commune with my own hei.r, and my f rit makes dilgent fearch- Will the Lord cafi oft' for ever, and will he be ta/ourahlenorxorc? And I faid, This is myinh> roity. V* »;o» 10. Who is among you that teareth the Lord, fhar obeyeth the voice of his Servant, that walketh in dark- nels and hath no lghti Let him truft in the name of the Lord, and flay upon his God* 2 Cor. jr. *, 9 For this thing I befought the Lord thrice, that it might depart from me •, and he faid u.ito mc, My Grace is fufficientlof thee E Experlencetl 01642. Cteb. 24. One that took notice of the Slipperi- nefs of his Heart in the very Aft of Performance : Sometimes uftiUyfteals away after idle and wndriog; imaginations : Some- times it le'r in vain Thoughts of fraife, Fain glory, & c . Some- times it raifeth up many g'ed and befy Motions, Meditations, Vefires and Afftaions, which ye t are nothing to the trefent Terfer- mance; and therefore come tiot from the Spirit of Grace. buU from Satan. O. cheating, C with my mind, I myfelf ferve the law of God, but with ray flefh the law of (Jn. 1 Pet. 4. 7. E#> ye therefore fober, and watch untoprayer» lut tlat ell Of(r,ct > ' tbo but taken, they C H A F, C »4 ) CHAP. VII. Sect. I. Of the Nature of Evidences. TH E Scriptures fet out the ways of difcovering Things fpintual by Sight and by Tafte : By Tafte, Experience is meant; and by Sight, Faith and Affuraoce of Faith is intended: Peter f peaks of tajling that the Lord is gracious, i Pet. 2. 3. and Mifes by faith faw him who is inviftble, Heb. 11. 27. David joins both toge- ther, O tajle and fee that the Lard is good : bleffed is the man that trufleth in him, Pfal. 34. I. We have done with tafling ; the next is feeing, which I call AJfurance, or Evidence-. Would we know what thefe Evidences are ? I look at them as inherent and habitual Observations of the Spirit's AHings in the Soul i of which the beloved Apeftle fpeaksfoofien, Hereby we know that we know him, if we keep his Command- ments. We know that we have pajfed from death unto Life, becaufewe love the * brethren : By this we know that we love the children of God, when we love God end keep his Commandments. Thefe things have I written unto you that be- lieve on the name of the Son of God, that ye may know that ye have eternal life, 1 John. 2. 3. & 3. 14. & 5. 2,13. And the Apoftle Paul, Now we have received not thefpirit of the world, but the fpirit which is of God, that we might know the things that are freely given to us of God, 1 Cor. 2. 12. Sect. II. . Of the gathering of Evidences. NO W for the Evidences, it is f 1, To gather them, our Duty v *• To keep them. £ 3. T© improve them. For the gathering of them, obferve J" 1. A rightSeafon. we \ 2. The right Way. 1. Seaions mud be obferved; for when thick Mifts forround us, and black Clouds cover us, we cannot fo well judge either of our felves, or of our own Concernments : • David in De- sertion refufeth to be comforted, PfaU 77. he fpilt all the Cordials and Phy- lick that was brought him, he was not only void of Comfort, but refufed it : What? bring me Promijis ( will a Soul then fay ) you may as well carry them t» one in Hell ; What ? are thefe the Em vidences of God's Love? IJee nofuch Thing, here's nothing but Scruples, and doubts, and flaws: O how aptisluch an ©ne at iuch a Time, teforfoke his own Mercy, Jon. 2. 8. to take Sa- tan's Part, to plead againlt his own Title, his own Intereft, in the beft Things he can have intereft in. Now therefore, if we will draw a Book of Evidences, it is good to obferve Times and luch precious Opportunities of Comforts and Refrefhings as God vouchfafeth upon us. 2. The right Way rouft be obferved, and thatconfifts in eying, 1 . The precious Promifes of Chrift. 2. The inward Graces unto which thofe Promi/es are made. 3. The Truth of thoie Graces writ- ten in our Hearts. 4. TheTeftimonyof * Spirit,wiU neffing with ourfpirits, that we are the children of God. 1. We mull eve the precious Prrmi- fes, and yet not fo as we muft clofe with Evidences. with them, or reft on them alone, without feeking for, or clofing with Chrift in thole Promifes; the Promife is but the cafket, and Chrift the Jewel in it ; the Promife is but the Field, and Chrift thePearl hid in it,and to be chiefly lpok'u a! : the Promifes arc the Mean$ by which we are allured, not the Things on which we are to reft: It were Folly for a Man to think he hath an Imereft in an Heirefs' Lands, be- caufe by lome Means or other he hath fotthe Writings of her Eitate into his lands ; all know that the Intereft of her Lands goes with her Perfon, and with Relation of Marriage to her, o- therwife, without a Title to herielf, 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. We muft eye the inward Graces to 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 fre- quent, or too vehement in them ; fo as to dead the Heart either to the pre- fent delighting in God, orpurfuing af- ter him with the joint Strength of our Souls, as our only chiefeft good ; fo an immoderate Recourfe unto figns, barely confidered as fuch, is as unwar- rantable, when thereby we are diverted, and taken off from a more conftant ac- tual Exercife of daily Thoughts of Faith towards Chrift immediately, as he is fet forth to be our Righteoufnels ; and yet the Minds of many are lo whol- "5 ly taken up with their own Hearts, that as the Pfalmift fays of God, Cbrijfis fcarce in all their thoughts : Let thefe confider, what Diftionour this will be to Chrift, that his Train and Favourites, our Graces, fhould have a fuller court, and more frequent Attendance from our Hearts than himfelf, who is the King of Glory : Now to rec\ifis>this Error, the Way is not wholly to reject all Uies of fuch Evidences, but to order them rightly ; as thus, i . Let not the Ufeof Graces go be- fore, but follow after an Adcrels of Faith firft renewed, and Adts of Faith firft put forth upon Chrift himlelf; Thus whensoever we would go down into our own Hearts, and take a View of our Graces, let us be fure firft to looi wholly out of our felves unto Chrift, a« our Juftification, and toclofe with him immediately, as if we had no prefent or by-pait Grace to evidence our Being in him; and if then, whiles Faith is thus immediately clafping about Chrift, we find either prefent or fore- part: Graces coming in, as Handmaids, to attend and witnefs to the Truth of this Adhe- rence unto Chrift, this will derogate nothing from Chrift's Honour, or the Doctrine of Frecgrace. 2. Let us in the clofure of all y begin a- frejb to aft Faith upon Chrift immediate- ly, with a redoubled Strength ; as Faith fhould give a leading to the Ufe of Gra- ces, fo the fight of our Graces fhauld be as a back-door to let Faith in again, to converfe with Chrift: Even as at the Sacrament, 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 L At j UCh * tiire the P ro P er Dut y ef * Sodly Man, isca throw himfelf boldly upon the promife, as 7*6 faid, (Though he kill me ye: Willi truft in him) Dtvid in Exigences callea upon his Soul to uuft in God, and co waiton God : it was no time for Evidences F f with ii6 Evidence^ with Chrift : So Grace is an inward fign, and whiles Men make Ufeof ir, only as of a bare fign to let them come ii to Chrift, and their rejoycing is not in it originally, but in ChriitT their Confidence is not upon it, but upon Chrift : There is no Danger at all in nakingfuch Ufe of figns ; for thus we make our Grates fubordinateand fub- fervient to Faith, whilefl it makes Chrift its Alpha and Omega, the begin- ning and the end cf all. I know it is ftrongly objected againft Chriflians, That many forget, and feldom ufe an Intire, immediate clofe with Chrift, whileft in the mean Time the dream of their moft conftant Thoughts and deeped Intentions, are ever running u- pon their Graces, and the gracious Workings thereof in Duties towards Chrift : Others on the contrary run all on Chrift, defpifing the Graces of the Spirit, becaufe, fay they, Chrijl is all in ell to them ; fo that if we afk fuch, Have you any Grace, Change of Heart? &c. Tufh, what do you tell them of Repentance, Holinefs, CSV. they have Chrift, and that is fufficient; they have the Subftance, and what fhall they now do with fhadows of OrdinaR- ces, Duties, Graces? they have all in Chrift, what mould they look for Evidences, from any Graces inherent in themfelves? O let thofe mourn o- ver themfelves, that have with much Affection been feeking after Chrift's Benefits, Peace of Confcience, Holi- nefs of Heart and Life, but have not fought firft and lad to embrace, and have the Perfon of the Lord Jefus Chrift himfelf; and let fuch tremble, who in advancing Chrift himfelf, and Free- grace, will needs aboliih and defpife thofe heavenly Graces which flow from him unto all the Elect: The Law of God is written on the Heart cf Chrijl ', Heb. 10. 7. with P/al. 40. 3. And if ever he wraps u« up in the Covenant o f G race, He will write his Law in our hearts alfo, Heb. 8. to. The righl Way for both, is to order their Evi- dences aright, and by thiscourfe Graces will have their" due, and the Life of Faith will ftill be actually maintained and kept upon Wing, in its full Ure and Exercife towards Chrift alone for Juftification. Queft. Why would notfome Men have Grace or Sanclif cation an Evidence ? Anfw: In fome it arifeih from these Lufts, which they havea mind to live quietly in, defirous to keep their Peace, and yet unwilling to forfake their Luds; and hence they exclude this Witnefs of Water or Sanctification, to tedifiein the court of Confcience ; in others, I think, it doth not arife from Want of Grace; but becaufe the Spirit of Grace and Sanctification runs very low in them ; it can fpeak little, and that-lit- tle very darkly and obfeurely for them, therefore they have no great mind that it mould be brought in as any Witnefs for them ; others I think may have much GraGe, yet for a Time they cajl 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 conftant Peace and Quietnels: And hence arife thofe Speeches, Why da you look to your Sanclif cation ? it is a hist ted Evidence, you may have it to day* and lofe it to morrow, and then where is your Peace? Thefe Men, becaufe they feel not that Meafure of Sanctifi- cation they would, do therefore vilifie and deny that they have, becaufe they feel a law of fin in their members, lead' ing them away captive, therefore they will not take Notice of the Law of their Minds, whereby that inner man de- lights in the law of God, and mourns bitterly Evidences'; 17 bitterly under the body of death, by which they might fee with Paul, that there is no condemnation tofuch, Rom. 8. 1. But I fhall propoie »ne Thing to Confcience : Suppofe thou wen now lying on thy Death-bed, comfoiting thyfelf in thy elected and iuftified Eftate; iuppofe the Spirit of God mould now grapple with thy confeience, and tell thee, If thou art jufiified, then art thou fanclifiedy t ThelT. 2. 15. Is it thus with thee P What wilt thou anfwer ? If thou fayeft, Thou art not fanclifiedy the Word and Spirit will bear witneis againftthee, and lay, Thou art not then jufiified'. If thou fayed, Thouknowejl not, thou looieft not to Sanclificatien, or the Fruits of the Spirit ; they will re- ply, How then canji thou know orfav thou art ekcled or jufiified? For. it is a Truth as clear as the Sun, AW are jufii- fied, hut they arefanclified, and if they are notfanclified,tbcy ere not jufiified: O blefs God for any little meafure of Sanctifica- tion, fo it be in fincerity; do not fcorn or tecretly defpifethis Spirit of Grace, knowing that without it thou (halt pe- lifh, but if thou haft it, thou haft an Evidence of thy Part in Chrift ; fwely Grace is the imagt ofChriJl (lamped up' en the Soul, and they who reflecting upon their Souls, fee the Image of Chrift there, may be Aire that Chrifi is theirs ; Chrift hath given all himfelf to thofe, to whom he hath given this Part of himfelf. Upon the View of thy Evidences, fay, All thofe great and hea- venly Things could not be in my Soul, were not Chrifi and his Spirit there \ this rich and glorious Furniture could not be in my Soul, were not the King of Glory there ; the Flowers of this Garden would not fmell fo fweetly, did not the Wind blow upon them. 3> We muft eye the Truth of thofe Graces thus written in our Hearts: There is a great deal ©t counterfeit Grace in the World j a true Chriftian can have nothing, as difcernablc too- thers, but an Hypocrite may have and do for the outward Semblance 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 Manifestation in them. But of this more largely in the- Duties of Self-examination, and receiving of the Lord's Supper. Only in thisPlace,I think it moft fui- table to add a little further concerning this Truth of Graces, As 1 . There is, and may be Truth of Grace, tho not Perfection of Grace; and hence it is that we may have infal- lible A durance ; but for any perfect Certainty in Degree, it cannot be at- tained in this Life ; One * arguing a- gainft univerfal Obedience as an Evi- dence, becaufe no man could perform it, or if it mould be limited to Purpofc of Heart, yet none haih inch a con- ftant Purpofe, becaufe of many corrupt Suggeftionsand Concuflions within, by Lufts ; herein he fheweih his Error ; for we look not for Perfection of Grace, but only for Truth ; theleaft Grace disco- vered in the Soul that is fincere and ui pright, though it be not Grace to fatil- fle the Defire of a Chriftian, yet it ought to be a fure Evidence to confirm his Judgment of his Intereft in Chrift. It is obferved that many of God's chil- dren may make fad Wounds for them- felves, in not diftinguilhing between the Truth and Erlenc^ of Grace, and the Decree of Grace ; whereas the Scripture makes them bleffed that hun- ger and thirjl, yea it doth ofteti de- Dr, Ciiff 11 his Sermon on Inherent Qualification. F f 2 ferine n8 Evidences fcribe the Godly by their Defircs, and feeling of 'his face \ now this Error is the more faltned upon them, becaufe when they read in Books of the Nature and Property of any Grace, they are not a- b'e to find it in fuch a vigorous and powerful Manner in thcmfelves; where- as they ought to know it is one Thing tofpeak of Grace in Idea, infe, in its own Nature and Definition, another Thing to fpeak of it as in fubjefio, as the lubjedt partakes cf it; for fo it is ' much debilitated. We do not argue Aflurance, from Perfection of Grace, from a full and perfect Obedience unto God's Law, but only from the Truth and fincerity of Grace, with many De- fects that are warned away by Chrilt's Blood. 2. The Scripture attributes Blefled- neis andSalva'ion to feveral Grace?;and we cannot deny, but that all the Gra- ces to which thofe Promiles are annexed ate good and proper Evidences : Thus fometimes Fear of God, fometimes Poverty of Spirit, fometimes hungering and thWjYmg after Righteoufnefs, fome- times Repentance, fometimes Love, fometimes Patience, fometimes Faith, is a iign or Evidence. And if a godly Man can find any one of thele, or the l.ke in himfelf in Truth or fincerity, he may conclude of his Salvation and Juf- tification, tho he cannot fee all thele in himfelf ; and many times the People of God perceive one Evidence in them- felves, when they cannot fee an other ; in this cafe fuppofe Doubts and Tem- ptations arife about the Truth of thisor that Evidence, yet I may argue from that which is more known to that which is lefs known;! may proceed from thofe that are more facile to thofe that are more difficult : If I can but fay, here is one Evidence in Truth or fincerity, I may afluredly gather all the reft are there, becaufe of the Harmony and Connection of Graces. 3. As Faith is the Root of all other Grace?, and fo in fome fen fe more hid- den than they are, as theJtootof the Tree is more hidden in the Earth, than the Body of the Branches, yet if we confider Faith as an inward Grace plan- ted in our Hearts, as well as any other fanctifying Grace which fprings there- from ; and as the Condition of the Co- venant exprefled directly in the conditi- onal Promifes, all other Graces being only brought in, as accompanying Faith, and flowing from Faith, Faith (hewing itfelf by them ; in thele Re- Ipects there care not be a more direct, cer- tain, and infallible Evidence than Faith. This is fo fure a way of Trial, that the Apoftle himfelf directs us thereunto, Prove your felves whether ye be in the Faith, 2 Cor. 13. 5. If we would know ourfelvestobe fuch asarenotrf- dokimoi, to be difallowed or rejected, there is no better Way to know it than by our Faith ; a weak Believer inqui- ring how he may know thatbefhall be faved, the Apoftle -an fwers his Doubt, not by afcending or descending hither or thither, but by looking to his Faith, For if 'thou believejl with thine heart in the Lord Jefus, thou fbalt be faved, Rom. 10. 9. Object. But* the efpecial Acl of Faith is to look wholly out of our felves unto Chrifl, as if we had no Grace within us : and the Reafon why fome mijlake Eviden- ces is, becaufe Chrifl without us is no more looked upon. Anjw. The foul of Man huth two Kinds of Acts or Workings; the For- mer are direct Acts, fuch as go immedi- ately to their Object; as when by Faith I take Chrift, and adhere to him; 'the latter are reflex Acts, which are on- ly in reafonable fubje<5b,and this is when a Man doth perceive or difcern thofe direct Acts in him, as when I perceive that I do thus adhere to Chrifl: ; now our Evidi encer. our Evidence, Certainty or AfTurance is properly in this latter Way, when we know that we believe, and there- fore this AfTurance is called by fome Jenfus fideiy the feeling or perceiving of Faith: Ojecl. But zvhat is this reflex Acl hut an human Teliimony which is fubjecl to Falfehoods and Delujions ? and how in- congruous is that to zvitnefs the Things of God? Anfw. An human TelHmony may be an introductory Preparation to be- lieve that which is divine, z. The feeling of Faiih is efficiently from the Spirit of God, and lo it is not a meer human fen fe or decerning, 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 Soul of a Man perluade that which is falfe. Objecl. How is it then that the Saints are ujually fo full of Dcubtings f Anfw. Becaufe there is nothing m us perfect in this Life ; in all out Honey there is fome Gall. Such an AfTurance as excludes all doubting is only proper to the Glorified: not but that God is able to give us perfect Grace, and per- fect AfTurance, but he may do what he plealeth with his own, and accordingly he hath thought good in this Life to exalt imputed Righteoufnels rather than inherent. Object. To zvhat Purpofe then is AJfurance by the Senfe and Evidence of imperfecl Grace ? doth not this derogate from that relying Ac! of Faith , and from the Promife of Grace, as if they were not enough ? Anfw. No, in no wife ; we prefer Faith of Dependance and Adherence, and belief in the Promife, as a more no- ble and Excellent Way ; and yet the Evidence of Graces in -us is not in vain; l 9 for it hath pleafed God to multiply thofe things which may confirm our Faith. Thus, altho every Word of God hath immutable Verity in it, yet he confirmed it alfo with an Oarh, after the Manner of Men, to end all thofe Controverlies, which Diffidence and Diftruft may rails between God and us, Neb, 6. 6. And altho God hath gi- ven us his Promife, and nothing can be furer than that, yet he addeth lervants to feal and confirm his Promife to us j fo altho we do well, chiefly to depend and rely immediately onChriit; yet there is great Ufefulnels of the reflex An-l \bove thefe, he gives a dif- fincl Witnefs of his own, which is his immediate Work, and is in a Way of Peciilrarity and Tranfcendency, cal- led, The witnefs of the Spirit: Con- cerning boih, is that of the Apotfle, We have received not the fpirit of the world \ but the Spirit which is ofGod,that we may know the things that are freely given us of God, i Cor. 2. 12. The things freely giyen us, may be received by us, and yet theReceit of them not known to us ; therefore the Spirit for our fur- ther Confolation, doth as it were, put his hand and Seal to our receits; whence he" is laid, To feal us up unto the day of redemption, Eph. 4. 30. Queft. But hew may a Man difcern between the Teftimony of the Spirit, and the J llufton of Satan ? Anfw. I anfwer, There is ever an Harmony and fvveet Accord between the inward and outward Tedimony, between the Spirit of God, and the Word of God, and therefore we may difcern the Teftimony of the Spirit by the word. Thus in the Old Teftamenr, all Revelations were to be examined by the Word, Deut. 13. 1. If a. 8. 20. And in the New Teftament our Savi- our tells us, That the Spirit Jhall lead youinto all truth, John 16. 13. How fo ? For he pall not fpeak of himfelf, but what he Jhall hear, that Jhall he fpeak : And what is that which the Spirit heareth, is it not that which is al-_ already contained in the Scriptures? Object. Nay then (fay fome t ) the Credit sj the voice of the Spirit, mull de- pend upon the Word, but this mull not be allowed, that any Thing floould be offuch Credit, as to give Credit to the Spirit. Sol. I anfwer, Why not ? the Scrip- ture we know is already known and re- Evidence!*. ceived as the Word of God*, and there- fore what cometh after it, mult needs borrow Credit from it : Indeed, the Truth of what the Spirit fpeaketh doth not depend upon the Word, yet the Credit cf it doth. Object. But there is no mere Eviden- ces (lay they * ) fave only the revealing* Evidence, the Spirit of thrift, and the receiving Evidence, which is Faith - t the Spirit within thee Jaith, Thy fin is for- given thee, and Faith receiveth it, and fits downjatisfied ; now here is thy Evi~ dence, if thou hafl only thefe two, then hajl thy Portion, thou needejl no more, Sol. I anfwer, 1 . In this Way, what profane Perlon is there in the World, which 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, f. e. The Word of the Spirit, and the Subfcription of Faith, do not lay the Ground of per- fect Peace, except there come in alfo the Evidence of inherent Qualifications. For the better underftanding of this, obferve, That the Evidence of the Spirit, is either mediate, when it ena- bles the Soul to frame a Syllogifm, wherein the Minor, fc. the Dictate of the Confcience fo far maketh to this E- vidence as our Graces are wimefledto by the Spirit, 1 Cor. 2. 1 2. Or imme- diate, which is indeed without any fuch Difcourfe of our Confcience, and wherein our Spirit is merely paffive or receptive ; it is an Act of Irradiation or Impreflion of God's Love, or ( as fome call it ) a Tranfeript of the Decree of God's Election fet upon the Confci- ence ; the Scripture calls this efpecially, A Seal of the Spirit, which imports the mere Paflivenefs of the Heart to it, as f Or. . riffi Affurancc of Faith. * Dr. Grifp ibid. di Evidences] of the Wax to the Seal; and this Evi- dence is tolitary, without Reference to inherent Graces; yet howfoever it ex- cludes them not, nor cometh in fill that mediate Evidence precede, Eph. i. 13. Hence I infer, the mediate Tefti- mony of the Spirit, that ordinarily con- cludes for hic&HUy doth not lpeak ac- cording to the Word, but where a Text of Scripture hath a Quieunque for the Propofition, and a Work of the fanctifying Spirit for the Allumption ; as thus, the Scripture faith, They that repent and believe : They that are led by the Spirit of God, are the fons of God, Mark 1. 15. Rom. 8. 14. Hereupon the renewed and fanttified Conicience laith, / do repent and believe, 1 am led by the Spirit, therefore I am the Child tf God : Now this conclufion deduced, if afterwards the immediate Teftimony of the Spirit, manifefted by a heavenly Impreffion and Irradiatiation upon the foul, comes in with his Atteftation to confirm it, we may not doubt either of this or the former Teftimony, be- caufe 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 Secondary, not iirft Deponent : Is not this rightly con- cluded ( fo far as it implies the immedi- ate Teftimony ) from that of * Rom. 8. 1 6. The Spirit witneffeth with our Spirit? where we have two WitnelTes joining together their Teftimonies to alTert this Truth, That we are the fons of 'God ; Two,I Uy,viz our Spirit, and the Spirit of God : The Witnefsof our Spirit, t, el of our renewed Confcience, is the Firft; The Spirit of God is the Second : His Work is not Marturein, but Summar* turein, to witnefs together ivith our Spi- rit ; ;*. e. To confirm and ratify what that hath aflerted ; lo that indeed the Evidencing of this Teftimony of the Spirit, is after the Teftimony of our own Confcience; if this do not fit It fpeak and conclude, that other of the Spirit fpeaks not at all : Now the Tefti- mony of the Confcience is the conclu- fion of the prafticalSyllogifm, and the certainty of this conclufion depends up- on the Verity of the Allumption which mentioned! the Work of Grace in the Heart: So then let it be the care of the Chriftian, to make good the Verity ot the Allumption, that he may truly lay, I do repent, J do believe, I am led by the Spirit; and this (hall not only afford him Comfort by the conclufion, but alfo(when the immediate Teftimony of the Spirit comes in with his Attefta- tion to confirm it ) it will a flu re him, that he is not milled by the Suggestion of Satan, but guided by the Spirit in this Point of All'urance : Surely (will he fay ) this is the Spirit of God, for now he fpeaks according to the IVord of God, and according to the Work oj his own Grace zvithin me. Sect. III. Of the keeping of Evidences. IF in eying the Prcmifes, and Graces, and Truth of thofe Graces written in our Hearts, the Spirit fhall come in, and fhine upon our Graces, either me- I know fo me by our Spirit, underftand the Gift or Regeneration, and that God's Spirit* by or in that Gift which he beftoweth on u?, wftnefleth with and to our Spirits, cj. d. The Spuit ot God beareth witnefs unto us, with thele Gifts and Graces that are the Fruit or the fame Son it; fo rhatin this fenfs he fpeaks not immediately, but medra:ely by and with our Spin:?, being tniicht- ned anH fan/O-, fi.J r- — n._. • n..,. • /■ A . ^ n. . ' a At* "cipeaicsnot immediately, t>ut meara:ely by and with our spirits, Ecing ir,j:gnt- ncd and fanfiified . For my Part I [hall not contend againft r is Expofmon ; and the raihtr, fce- «uie t jrantthat &e Teftimony which is by the Effects and Fiuits ot God's Spirit, is the ordina- ry, fate and fure Way; yet as I dare not deny the mmediate TcHimcny, fo neitb«r dire 1 ex- liUa>< tr nur of laic T.vt Evidences. 122 diately by Way of Argument from Sanftification, 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 a3 the bed Treafure under Heaven. ChrilVuns, we had need to prefcrve our Evidences clear and bright, that they maybe feen and read upon allOccafions. But how mould we keep thus our Evidences ? i. Hearken to the Word, and hear- ken to the Spirit, and hearken to our own Conferences. What fay all thefe to our Souls? Ex. gr. The Word faith thus, Whofoever loves the brethren, he is tranjlated from death to life, i John 3. 14. now doth thy Confcience tell thee, ihzifodol, in Truth and Since- ritf ? Then here is the Word and thy Confcience for thee; and doth the Spi- rit come in, and vvitnels with thy Con- fcience that it is fo indeed? then it is well with thy foul, thou keepeft thy Evidence to Purpofe. 2. Be daily renewing our Faith in Chrift, eipecially that Aft of Faith, by which our fouls knit, or tie themlelves to Chrift for falvation: Caufe your iouls every Day in folemn Manner to aft that Part : Put forth this primitive Aft of Faith in our fouls; the daily Exercife of this will increafe and ftrengthen the Divine Habit ot Faith in the foul, and make the foul fenfible t>f every Aft of it. By frequent be- lieving we fhall feel at our very Hearts- root that we do believe, and foweflwll have tbewitnefs in our/elves that we are in Chrift , 1 John 5. 10. we fhall knowingly carry in our hearts the coun- terpart of all the Promifes. 3. Perform all thofe Duties and Ex- ercifes of Religion, which God hath ordained for this very Purpofe: As, 1 Reading the Word, Thefe things write we unto you, that pur joy may be full, 1 John i. 4. 2. Hearing the Word, for therefore is the Miniftry of Chrift, to give knowledge of falvation to his peo- ple by theremijfton of their fins, Luke r. 77. 3. The Sacraments, for they are the feals of the right eoufnefs of faith % Rom. 4. 11. 4. Prayer, Afk, and sou flmll receive, that your joy may be full, John 1 6. 24. To this Purpoie is God's Promife, I will bring my people to my holy mountain , and make them joyful in my houfe of prayer, Ifa. 56. 7. 4. Maintain Holinefs and Purity of Life. The effect of right eoufnefs is quiet' nefs,and ajfurance for ever,lla,$ 2. 1 7. and to him that ordereth his converfation a- right, w'ill \foeiv the falvation of God, Pfal. 50. 23. The Saints, while they keep their fincerity, enjoy Aflurance ; for the Spirit of God, which is in them, J})eds abroad the Love of God in their hearts, enabling them to cry, Abba fa- ther; and bear witnefs with their fpirits that they are the children of God, Rom. 8. 15, 16. But when they fall into wilful Tranfgrefllons, and grieve the ■fpirit of God, Aflurance is gone. This made David, after his foul fins to cry out fo vehemently, Make me to hear joy, and gladnefs. Re/lore me to the joy of thyjalvation. O take heed of fpotting our Evidences, of defiling our Eviden- ces by any finful Afts. 5. Take heed of yielding to any bafe Doubts or Fears, or Objections of Sa- tan and our own Hearts ; deny not the Work of Grace in us, left we grieve the Spirit of God; if any fhall yield fo flavifhly to the Mifgivings of their own Hearts, or to the Temptations of Sa- tan, that they fhall conclude againft themfe'lves, they have no Faith, no Love, tho all other Chriftians can fee thefe in them, what Difhonour is it to God, and to the Spirk of God ? What, hath God written th'y Name in Heav^ri \ and wilt thou attempt to raze it out; and Evidence^ and to write thy Name on the Doors of Hell? Fy upon thefe injurious, if not blafphemous Thoughts. What fhall a dark Humour,a melancholy Thought prevail on thy foul more than tfte Word, and more than the Teftimony of thy own Confcience cnltghtned by the Spirit ? Take heed of this, as of a great Pride in thy Heart : What, to yield more to a fturdy, dark, unfubdu- ed Humour, than to Evidence itlelf ? O take heed ! O hearken not to what Fear fays, or to what Humour fays, or to what Satan fays, er to what the World fays ; but hearken to what the Truth itfelf fays, and hearken to what Confcience fays, when it is enlightned by the Spirit, as in good Times, when we are at the belt ; + Hearken to thefe, and fo get our Hearts and Wills over- powered with' the Evidence, and yield and lubject ourfelves unto it. 6. Keep the Graces of the Spirit in continual Exercife upon all Occafions; Habits are not felt immediately, but by the Freenefs and Facility of their Acts ; the Fire that lieth ftill in the Flint, is neither feen nor felt; but when you fmite it and force it into Act, it is difcerned. Many queftion their Evidences, they know not whether they have Repentanee, or Faith, or Love, or Joy; but if they were more in the acting of thefe, they would eafily know. Chriftians, draw forth an Object for Godly Sorrow, or Faith, or Love, or Joy, and lay your Hearts flat unto it, and take Pains to provoke it unto fuit- able Action. Sometimes Grief for fin is in us, when we think there is none, it wants but ftirring up by fome quick- 129 ning Word ; the like we may fay of Love, and of every Grace: How can we doubt whether we love God in the very Act of Loving? or whether we believe in the very Act of Believing? If we be aflured whether this facred Flame be kindled in our Hearts, blow- it up, get it into a Flame, and then we fhall 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 may be with a Chriftian in his Feelings, as with the Worft Man liv- ing, but he may thank his own Negli- gence, his own Dulnefs, his not ftir- ring up the Graces of God's Spirit in him ; O therefore it is, that he hangs the Wing upon every petty crofs, up- on every petty Occafion : Labour to have an Heart ready to exercife Grace fuitable to every Condition, for then Grace will reflect lweetly, then we fhall maintain and continue our com- forts. The Soul that is beft furnifhed with Grace, when it is not in Action, is like a Lute well ftringed and tune'd, which, while it lieth ftill, doth make no more Mufick than a common Piece of Wood ; but when it is taken up, and handled by a fkilful Lutineft,the melody is molt delightful. Sect. IV. Of the improving of Evidences. FO R improving of Evidences, we muft endeavour to produce that Fruit, that Frame, that Difpofiti- on of Heart which the Lord requires, directs, and looks for in fuch a Cafe ; as, the Admiring of God's unfearchabJe f Get alone, and queftion with thyfelf, bring thy Heart to the Bar of Trial, force it to anfwer tb* Interrogatories pu» to it; fet the Conditions »f the Gofpel, and Qualifications of the Saints on one Side; and thy Performance of thofe Conditions, and the Qualifications of thy So«l on the ether Side, and then judge how near tbey refemble, Baxter't E\tr:apng Reft. G g Grace 24 Evidences. Grace in Chrift Jelus; a fober, moderate and felf-denyingUfe of our Evidence- comforts; a fiducial pleading of ail the precious promifes of thegofpel ; a chear- ful Bearing of crofles; a holy contempt of creature-comforts i a bold Approach- ing to the Throne of Grace upon all Occafions; a valiant Adventuring for Chrill ; Longings for the Appearing of the Lord Jefus; a confident con- teft with fin, a couragieas refilling of Temptations: I may add, Humili- ty, Love to God, Fear of offending, zealous Labours to advance Chrift in the Power of Grace, &c. all which are the Fruits of legible Evidences in true Chriftian Hearts: And our Evidences thus improved, then is the whole Bufi- iiefs chriftianly managed indeed. But Of thefe in the next Section. Sect. V. Of the Sandification of Evidences, in their feveral Ufes. TH E SancYification of Evidences is manifefted ( as we faid ) by feve- ral Dilpofitions : To enlarge my felf ; No looner is the Soul fettled in its Scripture-perfuafions, and Spirit- per- fuafions, that God hath tranflated it unto Chrift, but immediately there fol- lows, i. A deep admiring of God's un- fearchable Grace in the Lord Jefus Chrift: Hath tfa Lord affured me that I am bis? O my Soul, /land amazed at this endlefs, boundlefs Love of the Lord-, it is of his Grace that ever I did be think my felf of the Danger of my Jinful courfe I was formerly in ; it is of tnere Grate that the Lord Chrijl died for my fins , and ro r e again for my ju/lification ; it is of his fpecial Grace, that the Spirit of Chrijl fhould thus whifper to my fpirit, Thy fms are forgiven thee. *0 the Bountifulnefs nnd Love of God to Man ! I am fival- kwed up in this Depth ! It is a Myjle- ry which may ajlonijb Angeh , and orient Pearl which out-Jhines all the fparkUng Jewels of the whole Creation, When the Jews heard of the Proclamation of King Cyrus* by which they were fet free from their long and .tedious capti- vity, they were rapt with Joy, they were like to men that rather dreamed, Pfal. 126. 1. than pofTefied the Things that their fouls longed after : How much more will Affurance that we are fet free from the perpetual Bondage of fin, and reftored to the everlafting Free- dom of Righteoufnefs and Life, make us wonder at the infinite Wifdom, and unfpeakable Goodnels of oar heavenly FaiherPThe faints confidering the good- nefsofGod towards man in hisCreation, brake forth into holy Admiration, Lord, what is man that thou art mindful of him ? Pfal. 8. 4, 5. The Prophet cal- ling to mind long after, what God had done for his foul, cannot pafs it over without fervent Praife, What Jhall\ ren- der unto the Lord, for all his benefits to- wards me? Pfal. 116. 1 z. How much more ought and will that Man that is allured of God's Favour and Love to- wards him, for ever admire the mighty Power, unfpeakable 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 dear eft Son ? O needs mull his Heart be inflamed with Love, and enlarged in Praifes ? 2. A fober, moderate and feK-denying Ufe of Evidence-comforts ; I fpeak not herein againft the frequent Actings of Graces, or againft the limply looking on them, or comforting ourfelvee in them, efpecially under fad Hours; but againft the. exceflive, over flowing, over-loving Way of Evidence-com- forts Evidences. forts, againft the Abufes thereof; which may be in thefe Particulars; as, i . When we pore more frequently up- on the comforts of our own gracious Actings 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 Se- cond Adam, tho indeed we have Chrift himfelf 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 (elf therewith, and immediately we fit down and ivrite of cur felves, an. Hundred in/had of Fifty. 3. When We think Graces and Comforts fo rooted in ourfelves, that we neglect God and Chrift for the upholding, En- creafeandExercifeof them. 4. When we reft upon, and too much confide in the Power ofinherent Grace, former Revelations, and Witnefles of God's Spirit, which are all but Creatures, Acts of God upon us, and in us ; and therefore in doing thus, we make an I- dol of inherent Grace, and put that Truft in it, which we fliould repofe in the Lord alone ; and fo as the Lord fpeaketh , We go a whoring after our own Hearty Numb. 15. 39. Now all thefe flow from the Corruption of our Na- ture, and not from the Nature of Afiu- rance ; the Product of true Evidences, is a praifing of God for them, and a com- forting our felves in them, as in the fruit of his eternal and unchangeable Love : Our rejoycing is this, even the Tefiimony of our confidence, that in ftm- plicity and godly Jincerity, zve have had our converfation in the world, 1 Cor. 1 . i?. but not a making of them the only or chief Grounds of our Hope and Comforts, for God in this Cafe may leave us to our felves, That no fle/h (hould rejojce in his prefience, 1 Cor. I. 10- 3. A fiducial pleading of all the pre- 125 cious Promifes of the Gofpel : And hath the Lord indeed given me a kifs of his Mouth, afure fign of his Levi ? Why then, O my Soul, arije, and lay hold on all the P ramifies, which God of his Mer- cy in Ckrifl doth offer in the Gofpel: Be not difimaid by Reafon of thy Unworthi- nefs, for the Promife is of Gt ace freely offered, and freely given to them that be mojl unworthy in their own Eyes : Thou art unworthy of the leaf crwn of Mercy \ but of the Riches of his Grace God hath given thee the Promifies of Jugheft Ad- vancement, if thou wilt mf embrace them. \ will be a father unto you, and ye /hall be my Jons and daughters, faith the Lord Almighty, z Cor. 6. 1 8. And it /hall be in the place where it was fiaid unto them, Ye art not my people, that there they > /hall be called, The children of the living God, Rom. 9. 26. He that 0- vercometh /hall inherit all things, and I will be his God, and he /hall be my Son, Rev. 21.7. Surely, Lord, I will lay hold on thefe Promifes, J will yet draiv nigher to thee, and put my Trufil in thy Mercy, I will henceforth flee to the Throne of Grate, to get my Title made fiurer and furer to my Confidence, O •Lord, I believe, help thou my Unbelief. Thus the Soul pleads with God, and God is well- pleafed with fuch Plead- ings ; the foul is allured of falvation, and yet prayeth in the Midft of Afiur- ance, Who am I, Lord, that thoujhouldjl make fuch ample and free promifes unto thy poor fiervant?^ Of thy free Mercy, and according to thine own heart hajl thou fpoken all thefe great things, to make thy fiervant know them ; and now, O Lord God, e/labli/h, I befieech thee, the word that thou haft fpoken concerning thy fier- vant, 2 Sam. 7. 25. 4. A cheerful bearing of Crofles: Hence Pdul eyeing that Objedl of Al- furance, that Weight cf Glory, he counts all his Affidions light and mo- G g * men- 126 Evidences. mentanv, 2 Cor. 4. 17. he fung in the Dungeon, and reckoned it a fpecial Fa- vour 10 be a Sufferer for Chrift ; The Fire of Divine Love (o inflames Chri- ftians 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 bv that which would quench it: No Wonder; it is but a light Afjllftion, but it caufcth unto us, a more excellent and eternal Weight of Glory; and Parts of this Glory, the Chriftian^Dw rc-ceiveth afore- hand, as Earned of rhe whole : This makes him to rejoyce ( even in the Midft of Crof- fes and Loffes ) with a Joy unfpeakable and glorious: And hence it is that a Chriitian defpifeth the Sufferings for the Joys, yea, the Sufferings are fo over- come by the Joys, that the Sufferings do not turn his Joys into fadnefs, but his Affurance turns the iadnefs of his fufferings into Joys, for he rejoyceth in his /offerings , Phil. 2. 17. 5. An holy Contempt of creature Comforts:* This is another Fruit of Affurance, it will make a Man endea- vour to rid himfelt from fuch feculent Matters here, to contemn them, to trample them under his Feet, and out of the Greatnefs and Goodnels of his Spirit, ambitioufly to long after the Prefence of the Lamb. Do I ipeak 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 f Hath not God wrought your Hearts to this Frame and divine Difpofition ? if not, he will do it firft or laft; foe Citizens of Heaven fet not much by the bell Things on Earth, when they are themfelves, and act like their Saviour. It was a good Speech of an Emperor, whatfoever he himfelfwas, Tou ( faid he) gaze on my purple Robes y and golden crown ^but did you knoiv what cares are under them, you would not take them up from the Ground for them; but fuppofe there had been no cares, but Pleafure in them, yet Mofes when he had this Affurance of Faith, He refujed to be called the Jon $f ' Pharaoh's daughter, choofxng rather to fttffer affiiclion with the people of God, than to enjoy the pleafures of fins far a feajon ; ejleeming the reproach % of Chrift greater riches than the treafures of E- gvpt, for he had refpecl unto the recom- penje of reward, Heb. 12. 25, 26. 6. A bold Approaching unto the Throne of Grace upon all Occafions: Becaufe we are allured, therefore we beg any Thing of God with greater Affiance : Prayer is nothing elfe but the Stream and River of Faith, and an if- Jue of the Defre of that which we joy- fully believe. Our Saviour knew that his JheepJJwuld never perijh, and yet he prayeth, Holy Father, 'keep them in thy name, John 17. 28. and 19. 11. Paul knew affuredly, that the Lord would deliver him from every evil work, yet without ceafing he prayeth to be deli- vered from evil, 2 Tim. 4. 18. Affur- ance adds Fervency to Prayer ; the firmer our Faith, the more free is our Accefs with Boldnefs and Confidence to the Throne of Grace, the more fer- vently and boldly can we pray, Jbba 9 Father; Affurance hearkneth what the Lord fpeaketh, and fpeaketh back again in fervent Groans and Delires; it hath the Promife of God, and therefore is bold to pray, and will not keep filence, 2 Sam. 7. 27. Thou, O Lord of Hofs, God of lfrael, hafl revealed to thy fer~- vant, faying, I will build thee an houfe* therefore hath thy fervant found in his heart to pray this prayer unto thee : Nay, Affurance puts on the foul to afk any Thing it wants ; thefe be the Times when the Spirit moveth the Waters, therefore, AW, faith Affurance, ceflin your Evidences* 127 your Petition, and whatfeever Grief it hath in it, you /hall be cured of it. Now the King holds out his golden Scepter, And therefore, faith Aflurance, let the ghteen come i? boldly with her Requejl, the it be for a Kingdom ; yea, this King likes it bell, iffirfl we feek a Kingdom, and the Righteoufnefs infeparably annexed to it, for then we Jha'll have all ether Things with it, Matth. 6. 33. 7. A valiant Adventuring for Chrift. Is a Man allured of God's Love in Chrift ? fuch a one fears not any Trou- bles, he knows all comes through 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 ot David's Worthies, or like David himfelf, that having got Expe- rience, fears Nothing ; he walks up and down the World like a Giant, higher by Head and fhoulders than moil Men, he holds in his Hand a ftrongfhield that the Devil himfelf can- not pierce, but jt quencheth his fiery darts : He gets' a Victory againft the World by his Faith, and Samfon like, breaks all Bands of Temptation as ftraw, he leaps over a wall, breaks a bow ofjleel, lays heaps upon heaps. 8. An earned Longing for the Ap- pearing of the Lord Jefus: As he ad- ventures and conquers in Life, fo he can think of Death without any pre- vailing Fear; he can fay with Paul, I deftre to be diffolved, and to be with Chrift, Phil. 1. 23. and with Stephen, Lord Jefus, receive my fpirit, >vcls 7. 59. and with theSpoufe in the Canticles ch. 8. 14. Come away, my Beloved, and be thou like a roe or a young hart upon the mountains of fpices, It is the Voice of Aflurance, My Life is hid with thee, O Chri/i, and therefore appear quickly, my Life, my Jefus, that I may quickly ap- pear with thee in Glory ; let the Day of gladnefs quickly come, wherein both Soul and Body, even my whole fif, may eter-_ natty enjoy thee : I cannot be jlill put off with thefe tafles and eamefls, my Love and Longing is rather inflamed by them to the fruition of thee ; The very Voice ot thefe Earnefts is, Come ; yea, they fcarce know any other Language but Come -, therefore again and again they fay Come ; yea after they have laid Come, as if that were not enough, they fay, Come quickly ; and now, what can the Soul fay more to he? Lord ? only as be- fore flie ftill faid, Come, fo now will fhe ftill fay, Amen; even fa Amen and Amen. 9. A loathing of Sin, Indignation for Sin, Conteft with Sin, and a con:i- nual Watch againft the Bails and Al- lurement of fin : How can it be con- ceived that a Man fhould be aflured of the Pardon and Forgivenefs of many Sins, but it will work a greater loath- ing and deteftation of Sin, unfeigned * Abafement for former Weaknefs, and continual Waichfulnefs, to keep him- felf pure for the future, that he lofe not his Comfort, nor difhonour God, who hath done fo great Things for him ? It is Satan's Cavil againft the Saints, that AJfurance begets feeuritv : A flu redly, if it be true Aflurance, it will thro' Chrift mortirie our Luft, and quicken u^to more fincere fettled and conftant Obe- dience ; nor is it poffible that a Chrifti- an fhould hold his aflurance any longer, than whiles he follows*, cherifhes, and feeds in himfelf this heavenly Affection. Objecl. But fome may objecl:, If we fay we have no fin, zve deceive our J eh es, 1 John 1. 8. I+ho can fay his heart is clean? Prov. 20. 9. There is no man jujl, that fmneth not, Ecclef. 7. 20. And how can thefe twojland together, Sin and AJfurance f Sol. I anfwer, Grofsfins, grievous fins, are not compatible with the Hope and 128 Evidences- arid Aflurance of a Chriflian, efpecially reigning fins committed with Delight, or Indulgence ; and yet fuchfins, as we call Infirmities, Blemifhes, Re- maiders of original Corruption, under which the Regenerate mud labour fo long as they live: Thefe are not alto- gether incompatible with AiTurance, nor do they hinder the lirely Workings of Faith, in receiving the Promifes ; it is good therefore to diftinguifh be- twixt fins, which adminifter Matter of Humiliation, and fuchas may give Occafion to the Soul toqueftion its re- generate Ellate : As i. There are fins of fimple Ignorance, unavoidable Infirmity, fins of Forgetfulnefs, In- confideration, Paflion, Pettifhnefy, inordinate Fear, whereto there is no advifed Conient, and thefe may ftand with AiTurance. And 2. There are foul fins, enormous Crimes ( not to fpeak of fins wilfully committed with full Confent, Delight and Content- ment to the utter extinguifhing of the Spirit of Grace, which fhall never be- fall them that are called according to the Purpofe of God-) and thofe fins hinder AiTurance, fo that the finner cannot for the prefentlay actual Claim to any one Priviledge of Grace former- ly enjoyed: I deny not but he may ftill retain his Right and Title to e- ternal Life, but he is in this Condition fufpended from actual Claim, until he rife again by Repentance, and fo recover not a new Right and Ti- tle, but a new Claim by virtue of the old Title. 10. A couragious refilling of Doubts, Scruples, Temptations ; not but that Doubts will come after Aflu- rance: We fee the Sun is one Day bright, and the next Day is covered ; Evidences may be loft, tho Intereft be continued : yet Aflurance and Evi- dences rightly improved and fanctified to us, may help us againft all the fhakings, and fhiverings, and doubl- ings of the Soul, and of their own Na- ture they do refill them : Hence the bed Cure and Remedy of Doubtings, is to perfect and flrengtnen our Aflu- rance ; the more purely the Fire burns, the lefs Smoke it hath ; when the Light and Heat of the Sun are greatell, then the Clouds and mifty Vapours are few- eft : Aflurance and Doubting are like a Pair of Scales, where the Weight of the one bears away the other. Queft. i. But howjhould AJfurance bejlrength'ned ? Anfw. i. Go we to God, for God who gave it can flrengtnen it : Every Grace depends upon him, not only for Birth, but alfo for Complement ; his Strength muft lead us on from Strength to Strength, and therefore if we would have ftrong Aflurance, we muft go to aflrongGod, and beg of him for it: Lord ( fay ) my knowledge is dim ; lighten that Candle, open mine eyes yet more and more, that I may fee thv truth j my Affents many times (hake, but do thou, ejiablifl) and confirm my Heart [in thy Truths ; my Embracings, Applications, are very trembling, and broken, and in- terrupted, but do thou guide my eye to look upon my Saviour, and do thou guide my hand to lay hold on him, do thou enable my Will and Affeclions to embrace all the goodnefs of thy f elf, of thy Chrifl, of thy Word ; my Faith is but weak, but Lord, 1 would have more Faith, even full aju- rance of Faith ^and thou can/} work it, O do it for thy weak Servant. 2. Be in the Way of Strength : there are Ways in which God doth reveal his Arm, i. e. his Ordinances ; he that is too good for the Ordinances, will ever be too weak in his Faith. One thing (could David fay ) have I de fired of the Lord that I may dwell in the Houfe of the Lord all the days of my Life, 'Pfal. 27,4. and to Evidence*. to what End ? that I may behold the beauty of the Lord, -andvifit his temple : what this Beauty is, he himfelf ex- pounds, We thought of thy loving kind- ne/s in the midji of 'thv temple, Pfalm. 48. 9. The loving Kindncfs of God, his Mercy and Countenance upon his own Servants, tha: 13 the Lord's Beau- ty, that is it which makes him amiablo in hisT>wn People. 3. Let Aflurance know its PrivU leges, and then it will grow ftronger. Ye are a chofen generation, a royal priefl- hood, an holy nation, a peculiar people ,- 1 Pet. 2. 3. They who descended from the Blood of Abraham had more Privileges than others ; and have not they greater who come of the Blood of Chrift ? The Pnefts of the Law had Angular Exemptions, and Kings of all Men are mofl highly priviledged j and do Believers come fhort, who are not prophane, civil, typical Priefts, but royal Pnefts? who are not Priefts only, nor Kings only, but both Kings aad Priefts: A royal priefthtod, an holy nation, a peculiar people. If we did once throughly know our Privilege?, the Grants of Favour, the free Accefs, the lingular Acceptance we have with God in and through the Lord Jefus Chrift, how might we keep down our Fears, and our Doubtings, 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 mofl High, Plains. 71. \o. 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 1 rejoyce, Pfalm. 63. 7. Butofthis Point in the laft Chapter. 129 Queft. 2. But xuhdt if after ell thefe Means ufed, no Sun appear::, our Evidences are quite lofl, Godfufpends all Comforts, Anfw. In fuch a Cafe, we mull: endeavour to live above Evidences, bv working the Soul to clofe with, and depend upon an abfolute Promife : To this Purpofe, it pleafeth the Fa- ther of Mercies, fometimes to con- vince and perfuade the Soul, that he will fupply what is wanting , heal Backflidings freely, work both Will and Deed fully, whereby he fuftains the Soul in Life, and raileth it up as it were from the Grave of Defpair and dilmal Diftrefs. Thus David expected to receive his Aflu- rance, when he cried, Why art thou cafl down, O my foul ? - - - Hope thou in God, for Ifh&llyet praife him for the help of his countenance, Pfalm. 42. 5, 12. And if at our tint Converfion, when we had nothing but the Offer of Free-grace to look upon, we caft our lelves on God, why not now, when our AlTurances wholly fail ? Sect. VI. The Evidences of a weak unworthy Ser- vant of Chri/l, laid down according to the Rules afore mentioned. TH E Life of all we have laid, is Praclice : 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 bowf^cver he fpeaks in the fit ft Perfon, as intending them for his own Ufe ; yet he defires to correel himfell therein asPja/did, Ne- verthelefs Hive, yet not I, but Chri/l liv eth in me, Gal. 2. 20. On every Evi- dence he defires this to be written, and thus to be underftood, 1 live, yet net 1. 1. The IJO Evidence/. i.The Texts containing Pro- mifes. 2. The Graces to which Promifes are made 5 or my particular Evidences. I.« John 3. <, 8. i Pet- 1.23. 2.Johni. 11,11 2 Pet. i»3>4' 3 Gal. 2. 20. 4-Pfal.XI9>6.7i <. Pfal. 119. <, 6. 2 Cor. 7. ro. 7. Ezek. 9.4, 6. Pfal. 119.13*. * Pet. fc. 7, 8 ?• Rom, io. i* 5« John 4« I9t Pfal. 119. itf^. I John 3. 10, 14. 1 John 4. 7. 10. Rom. 7. *%• Gal. 5. 17. 11. Pfal. 19. 11. ij. 1 John 3. 3. Rev. 15. 3. 13. Mat. 10.39.! Mark lo.11.! Luk. 9 Ji3,i4- 14- Pfal. 89. i5« Ifa« 11. 3. John i<: 11. Rom. 14. 17. Gal. 5.22. l i Pet. i. 8. After Afts of Faith firft put forth upon Cbriji himfelf, and clofing with him immediately, as if I had no prcfent or by-paft Grace to evidence my being in him: I now bring in thefe Graces or Workings of the Spirit of Chriji'ia me, as Hand-maids to attend, and to witnefs to the Truth of this Adherence unto Cbrifl, which I call ray Evidences. 1 'My Converfion from Corruption to Chri- ftianity, the Time whereof ( I blefs God ) I remember. 2 . My Deflre and Endeavour to rely on the Promifes of Chrift, both for this Life, and that to come. 3. My Experience that I could ad Faith, and lay hold, and reft upon the Promifes of God in divers Cafes and Conditions; 4. The chief Aim and Bent of my Heart, which for the Main is God-ward and Chrift ward S« My Refpect to all God's Commandments, defiringthat I would give up my felf wholly to God, to do aU his Will. i. My renewed Repentance for all my often Failings, and Sins committed againft God. 7. MyGrieffortheSins of the Times and Places where Hived. 8- My earneft Deflre and Prayer to God for Ifrael, and for all I know, That they might be faved- 9. My Love to God in Ghrift, to his Word, Services, Saints, and all Things that belong to him. 10. MySenfeand Feeling of the Fight and Combat between the Flefh and the Spirit. 11. My Watch to ftrive againft fecret Sin, or evil Thoughts, which no Eye fees, a* well as againft publick, notorious, fcandalous Sins. 12. My Defire after Chrift for his Holinefs, asHappinefs} taking him for my King and Husband, as for ray Jefus and Saviour. 13. My Willingnefs to fuffar Shame and Dif- grace, and ( if my Heart deceive rae not ) Per- fection and Death for Chrift my Saviour. 14. The unfpeakable Joy of God's Spirit, which fometimes I have felt in and after Or- dinances j and efpecially once, when for the Space of two Days I was carried away into Ex* tafie and Ravi fh meat: This was when I began to fee fpi ritual Thin^,andupon which follow- ed more Defire and Endeavours after Grace. 3 -The Truth •f thefe Graces examined. See in the Duty of Self- examination and Receiving ferences from of the Lord's the Word and 4- The Te= ftimony of tke Spirit* Which i«ei : titer by Argu" ments and It Supper. Work of Grace, in the Heart, or byPrefence and Influence, ma» nifefted by an heavenly Im- prefllon and Ir- radiation upon my Soul. 1. The Evidences. 131 1. The Texts containing Pro- mifes. *• The Graces to which Pr omifes are made , I 3. TheTruth I 4. The T«- or ray particular Evidences. jof thefe Gra- ftimony of the ces Spirit. H« Mai. 4- »• Eph.4. !<{> z Pec 3. 18. itf.Pfa. H9^7 Heb. i*« 7. •• 11. 17. Col. 1. »• Heb. 6- 11, 19- Heb. 10. 1*. zCor. S.17. Gal« i. ia» Rem. 8. if 16 18. Pfal. 17- 14 Pfal. 40- 1. l9.Pfal.iX« 6. P£.«. 18,19 Pi'a.iiS.i.z 10. t Tim. 4- 8. if. My fenfible Growth in the Meafures of See in the God's fan&ifying Gracci, as, in Knowledge* I Duty of Salf- and Faith, and Hope, and patient Expeftati* i examination on of God's Pretence and Artiftance in all ] and Receiving Things to come if. My Patience under Infirmitiei and Af- flictions, with an earneft Defire that I may be bettered by my Afflictions. 17- My Amirance of Faith, and of my fpi- rjtual Saretyjwhich is, I. Both by the Evidences of internal Vifion or Refle&fon, for I know that I believe, as certainly as I know that I live '■ And *. By Application of the Promifes of the Gofpel: And 3. By the Effects and Fruits growing from the Root of Grace: And 4. By the Teftimony of God's Spirit, which fometiraesf after Prayer efpeciallyJhathfuggef* ted to my Spirit that lam God's Child. 18. A Defire to wait upon God, if at any Time he delay to hear Prayers. 19- The Return of my Prayers, which many a Time God hath gracioufjy made fenfible and known to my Sou). ao. My fmcere and hearty longing for the Rev« it. i-o. i Time of Reftoring, and for the Appearing of Chrift, who is my chief eft Treafure, and my All in AH. of the Supper. Lord's ii. Phil, it 10, ii- «. Pfal. 139.13, 14. »3- Rom- 7. 14 Rom. 8. 13. Gal. <• 17. Col. 3. 4i «>» 8,9 Tit.i* n,iz. 11. My Conference hath born Witnefs with me, that ray Heart was finccre towards God. 12. I reft not inthe Approbation of Men, unlefs I can approve my Heart unto God. 13. Befides thefe aad the like, I may fetch ( fay fome Divines ) as good, if not better Evi- dences from Mortification, in denying myfelf, in overcoming my Paffions, in crucifying my Corruptions, as from any Graces whatsoever. Buti O my Soul, reft not in thefe inward Graces of the Spirit; now when all is done, begin again to act Faith upon Chrift immedi- ately with a redoubled Strength. His Evidences thus gathered in, the prime and efpecial Work of the Soul is.the keeping and improving of Evidences in their feveral Ufcs. But of that before, S&CT* 3, 4* And chus much of Evidences. Thisiseithe by Argument and Inference fromthe Word and Work of/ Grace in the Heart, or by Prefence and Influence of the Spirit, manifef- ted by an hea« venly Impreffi" on and Irradi- ation upon the S ul,by a fweet Motion & Feel- ing of God's Goodnefs, and Pardon , and Mercy* and fa- ving Prefence to me, without any Reference to mherentGra- ces. H h CHAP. ( *3 2 ) CHAP. VIII. Sect. I. Of the NATURE and Kl NT) S of MEDITATION. MEDITATION is a deep and earneft Mufmg upon fame Point of Cbrijiian lnjhuttion, to the fireng timing us again (I the Flejh, World and Devil, and to the leading us forward toward the Kingdom of Hea- ven ; or, Meditation is ajledfaji Bend- ing of the Mind to fome /pi ritual Matter ■, difcourfng of it with our/elves, till we bring the fame to fome profitable \ffue. Now this Meditation is ehherfudden, or fet ; cccafonal, or folemn, and deli- berate. i. Sudden, cccafonal, or external Meditation arifeth from fuch Things as God, by his Providence, offers to our Eyes, Ears and Senles. When I consi- der the Heavens, the Work ef thy Fin- gers, the Moon and Stars which thou haft ordained : What is Alan that thou art mindful of him, or the Son of Man, that thou vifiieft him ? PfalT 8. 3,4. This Meditation of David's was occa- fional. 2. Deliberate, fet, or folemn Medita* tion arifeth out of our own Hearts, when purpofely we feparate ourfelves .from all Company, and go apart to perform this Exercile more throughly, making choice of fuch Matter, Time, and Place as are molt requifiie thereun- to ; Now this Meditation is double, for it is either converfant about Matters of Knowledge, tor the finding out of fome hidden Truth, or about Matters of Affection, for the enkindling of our Love unto God : The former of thefe Two we leave to the Schools and Pro- phets ; the Latter we fhall fearch after, which is both of large Ufe, and luch as no Chriftians can reject as unneceffary, or over-difficult. Sect. IT. The CircumJIantials of Meditation. HTH E Circumftantials of our Medf- ■"■ tation, are Time and Place \ I fhall add to thefe ( tho I cannot call it a Circumftance ) the Subjecl- matter ■, which by Way of Preparation to the Duty, we may take Notice of. 1 . For the Time : No Time can be prefcribed to all Men j for neither is God bound to Hours, neither doth the contrary Difpofition of Men agree in one Choice of Opportunities ; fome find their Hearts moll in Frame in the Morning; others learn Wiidom of their Reins in the Night fea!on ; o- thers find l/aac's Time the fitter! Time, who went out in the evening to meditate^ Gen. 24. 63. No Practice ofotherscan prelcribe to us in this Circumftance, it is enough that we fet apart that Time wherein we are apteft for that Service. 2. For Place: We judge folitari- nefs and folitary Places fi * ell for Me- ditation, elpecially for fet and folitary Meditation: Thus we found J rfus me- ditating alone in the Mount, John Bap- tift in the Defert, David on h s Bed, Daniel in his Houfe, \faac in the Field. The Bridegroom of our Soul, the Lord Jefus Chri/l is bafhfuL faith Bernard, and never comes to his meditating Bride in the Prefence of a Multitude: Hence wai Meditationl Was ttse Spoufe's Invitation, Come my beloved., let us go forth into t l e field, ht u> lodge in the villages, let us go up ear- ly to the vhieyedrds, let us Jet if the vine flourijh, whether the tender grapes ap' pear, and the pomegranates put forth, there will / give thee my loves, Cant. 7. 11, 12. Wemuft in this Crife abandon worldly Society, koh outward and inward : Many fequefter themfelves from the vilible Company of Men, which yet carry a World within them ; both thefe Societies are Enemies to this Meditation. 3. For the Matter of our Meditati- on, it mud be Divine and fpiritual ; viz. God's Word, or lome Part thereof: It is woful to think how fome meditate on Sin, contrary to God's Word, Un- dying to go to Hell with the lead Noife in the World ; others bend their Thoughts only with the fearch of na- tural Things; as, The Motion of the Heavens, the Reaibn of the Ebbing and Flowing of the Seas, the Kinds of Sim- ples that grow out of the Earth, and the Creatures upon it, with all their Qualities and Operations; but in the mean while, the God that made them, the Vilenefs of their Nature, and the Danger of their Sin, the Multitude of their Imperfections, the Saviour that bought them, the Heaven that he bought for them, tsV. are as unregarded as if they were not . The Matter of our Mcdnarion muft be lomething Divine ; 1 remember thee on my bed. and meditate en thee : f will meditate of all thy works, and talk of all thy doings, Pfal. 63. 6. and 77. iz. Sect. III. Of occahnal Meditation. HC C A S 1 O N A L Meuitation a- riteih from tuch Things as God in his Providence offers 'o our Eves, E.us, or Sanies : Examples of this fort n ere infinite, for a Tafle, take thefe few: 1. Upon our firfl awaking in the Morning, meditate how the Lord can at the laft Day as eali'.y raife up our d;ad Bodies from the Duft, as he hath row awaked us out of Sleep; and, as now we rile from the Grave our Bed, fo then we mult ariie from that Bed our Grave. 2. Upon fight of the Morning-fky, meditate, That if one Sun make fo bright a Morning , what a mining Morning will that be, when Chrifl the Sun of Righteoufnefs mall appear, at- tended with all his bright An /els, Arch- angels, Cherubims, Seraphims, Bodies and Souls of Saints ? When there fhall be as many Suns on a Day, as there are Stars on a bright Winter's Night. 3. Upon the Occafions of the Day, meditate, how the Lord feeth us, and underftands all our Thoughts, and is acquainted with all our Ways: 7 he eyes of the Lord run to and fro thi oughout the whole Earth, to fieiv himfelf jlrong in behalf of them, whoje Heart is perfcel towards him, 2 Chron. 16. 9. And therefore we fhould do all Things as ia the awful Prefence 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 arrejl, and I mud go without Bail : Methmks 1 hear that Sound in mine Ears* Pfal. 82. 6. I have faid, ye are gods, but ye /ball die like men, A Minifter, thus ; The Time I have tcjpend is net mine, but the Peoples ; Methinks whiles I idle it away, 1 hear them crying ofter me, To your Clofet, and there pray for us that ive perifi) not ; flu- ty for us, that ive may learn of you how to walk in his Paths; for if we perijh, and you will not give Warning, then Hhi muft Meditation, *34 mufl our Blood be required at your hands, Ezek. 3. 18. 3. A Tradefman, thus; What is that Balance in my Shop, but a Memento tf diftributive and communicative Juflicc? if my Dealings be not jujl to a Point or Pin, 1 jhall then be iveighed in God's Ba- lance, and be found too light, Prov. 11. 1. A falfe Balance is an Abomination to the Lord, and fo is a true Balance without true Dealing with all Men. 4. An Husbandman, thus: As Ifow in Spring, fo I reap in Harveft, and God hath faid, Hethat foweth iniquity {hall reap vanity, Prov. 22. 8. but they that fbw in tears fhall reap in joy, Pfal. 126. 5. Lord, whiles I foiu in Tears, give me hyxW flowers of Repentance, that when the Harveft comes, and the Angels mufl reap, they may gather me into thv Bam in Heaven. 5. A Soldier, thus; What Irade is this J follow ? what Devices are the fe 1 carry about me to murther afar off"? whofe image do I bear in this killing Dif- poftion, but his, ivhofe true Title is,The Deftroyer? I had need look about me that I be in a righteous Caufe ; lam fur e, all the Titles of God found of Mercy and gracious Refpecls to Man % God the Fa- ther is his Maker and Preferver, God the Son his Saviour and Redeemer, God the Holy Ghojl, his Sanclifier and Com- forter : 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, medi- tate, That feeing our Days are determin • ed, and the Number of our Months are with the Lord, and our Bounds are ap- pointed which we cannot pafs, Job 14. 5 . that one Dav more of our litnited Time is gone and pall, and we are now nearer to our End by a Day, than we were in Jhe Morning. 6. Upon Occafion of Lights brought in, meditate, 1/ the Light if a poor Candle be Jo comfortable, which is nothing but a little inflamed Air gathered about a moi/lned fnujf, What is the Light of that glorious Sun, the great Lamp of Heaven? but much more, what is the Light of that infinitely tefplendent Sun of Right eoufnefs who gave that Light to the Sun, and that Sun to the World ? 4. Upon the fight of a bright iky full of Stars, meditate, How worthy a Sci- ence it is to fee and obferve thefe goodly fpanglcs 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 further above thofe Stan than it is thither, and there dijcern thofe Glories, that may an- Jwer to fo rich a Pavement : I fee indeed thofe glittering glorious Stars with my bodily Eyes ; but J fee withal, by the Eyes of my Faith, that this is but the Floor of that goodly Fabrick, the outward curtain of th&t glorious Tabernacle : I fee zvitbin that incomprehenfible Light, which none can fee, and not be bleffed: How many are thefe Stars before mine Eyes ! but Oh ! what Millions of pure and majefli- col Angels ? what Millions of happy and glorified Souls ? how many Manjions <. led oj her \ntsrejt :ng of the Spoufe, i am m) well beloved* S\ and my ivell beloved is mine, Cant. 6. 3. This, O my Swul, is ihe Nature of thv Love ' o Chrift. 1. Dijl-ibution. There is a twofold Love, one of Defire, which is an earneft hjn^iug af- ter that which we believe would do us much good, if wecould attain to it ; a- bother of Complacency, when having attained tbtt which we defire, we hugg and embrace it, and folace ourlelves in the Fruition of it : Now thefirftof thefe Loves is an Introduction to the fecond, and both of them (in Relati- on to Chrift ) lfi'ue from a proportiona- ble Act of Faith precedent. 1. That affectionate longing, and thirfty Love, wherewith we pant and gafp after Chrift proceeds from the firft Acts of Faith, whereby we aflentto all Gof- pel promifes, as true and good in them- felves, and better unto us than any Thing in the World, could we but orce be allured that they belong unto us. That other Love of Complacency, when, with the Pfalmift, we return un- to our Rejl, hecaufe the Lord hath dealt bountifully with us, Pial. 116. 7. when fvveeily we repofe ourfelvesin the Lap of our Saviour with content unfpeakable, and full of Glory, it pro- 1 cfcedsfrom the laft Act of Faith, where- by we are actually perfuaded by thofe welcome Whifpers of the Spirit of A- doption, that certainly Chrift is our Saviour, and that our Debts are cancel- led to the very laft mite ; only obferve, O my Soul ! thefe two things of this L 've. 1. That 'osfubject to all Va- riations or Changes, Ebbingsand Fow- ings of that Perluafion ; lc.met ; mes in a violent Temptation, or ir.- a fenfible Defertion, our Perfuafion fails, and lo this Love of Complacency \s either can utter it, no Figures number it, no Time can meai'ureit; Eternity is 0$ this Nature, take from it what you will, it isftill the fame, it is neither in« creafed by Addition, nor diminifhedby fubfr.radr.ion: What is E'erni y Ir is a Circle running back into it felf, whofe\ Center is alwife, and Circumference without all End. What is Eternity? If is a Duration alwife prejent, it is one- perpetual Day which is not divided into that which is pa ft, and that which is to come. What is Eternity ? 1/ is an Age. of Ages, never expiring, but alwife like it felf, without all change. What is E- ternity ? It is a Beginning without Be- ginning, middle or ending, alwife begin" ning. And this, O my foul, is Eter- nity. 2. Dijlribution. There is a two- fold Eternity, an E- ternity of Wo, and an Eternity of Jov: 1. Of Wo, O Wo that never mall have End ! The Worm Jhall not die, the Fire Jhall not be quenched, I fa 66. Z4.- After a thoufand thoufand Millions of Years, there arc ftill as many more to come, and when thofe many more are come and gone, the Woes are yet as far from the laft as they were at the firft : It is now above four thoufand Years fince Efau, who hated Jacob, was caft into this Pit of Woes, and yet the Number of his Years of Torments are as many as the firft Day of his Tor- ment. 2. Of Joy, O Joy above all the Joys in Harvefi y I fa. 9. 3. thev are the Joys of Heaven: There jovs the UnderJ.tandi.ng by a perfect Knowledge? 204 Jlfedrtation. and Vifion of God; there j vs the Memorv, by a peneft Refn lafling fire, Mark 9- 146 Meditation* 9. 44., 46, 4*. Muth. 25. 41. /Tfo- t drinks: hall give him, /hall never thir/l, but the Ska- ter that IJhatl give him, floall be in him ell of water , fpringin'g up into iter*- not life, J >hn 4. 14. We know, that if eur earthly Houfe of this tabernacle ivere diffolved, we hive a building of God, an houfe not nude with hands, eter- nal in the heavens, 2 Cor. 5. 1. Surely he jhall not be moved for ever, the righte- ous fhali be in everlafling remembrance, Pfal. i'z. X They that be, wife Jhall Jbine as the Bright nefs of the firmament; and they that turn many to right eoufnefs, as the fan for ever and ever, Dan. 12. 3. Thus far, O mv foul, for the In- formation of thy Judgment: Now for the furring up'of thv Affections. 1. Rcliflo. O Erernity, 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 reck for ever I Job. ig. 22. 23. O that my Heart were the Book! that my Medita*ion were the Iron-pen and Lead! and that this Word Eternity were lo imprinted and engra- ven in my Heart, that I might ftill have it in my Mind, when Pleaiure fawneth, when Luft provoketh, when the Flefh rebelletb, when the fpirit faileth ! O Eternity, how is it 1 for- got rhee! O mv foul, be eflablifhed, and fay with David, my heart is fixed, O God, my heart is fixed, Pfal. 57. 7. Set thy felf in a lure Place, and ftand awhile; and (landing, admire at this Eternity which alwi'eftands, and never paffethaway ; and that ;hou mayft eafte and relifh, that thou mayft be affected and moved wi'h this Eternjti , 1. Confidcr the never-dying Worm, and the everlafling Fin. O 'he Bi rer- B'efsofthis E ernuv ? 'here's a Man in the Fire, and a Worm at his Heart j the Fire burns him, and the Worm bites him, yet neither of thefe make an End of him ; there J:e rores, and yells, and howls, and crie*, Owois me for ever! A Man laid 1 ! alas, Broad is the way, and many there are -that w8lk hell ward. It were enough indeed to make all ;rem- ble, tho they were but one amongft alt the fons of Adam to fuffer eternally,but that Hell Jfoould enlarge herfelf, and open her mouth wkhout meafure, and their glory and their multitude, and their pomp jhould defcend into it, I fa. 5. 14. That there mould be Millions of Men of the fame Flefh and Blood that I am, chained together in Hell, where one rores, and another aniwers, and all hear the Burden, Wo, and alas for ever ! In one Nook of Hell there's a lamentable fhreek, Wo for ever, in another cor- ner far remote, there's another fearful fhreek, Wo for ever-: in all the Cor- ners of thefe fmoky Vaults there's a cry, or an Eccho of this Cry, For ever , for ever, for ever, for ever.. O my foul, how is it thou canlt ileep in the Night, or be merry in the Day, whilft thou thinkelt attentively, or confidereft throughly of this Meditation ? Lefs Matters have lometimes beftraughted Men of their Wits, and bereaved them of their Lives. 2. Confider the Eternity of Joys. It may be the former Confideration is too legal, and it will not fui r everv fpirit fo well. Every thing is received according to the Receiver ; a legaljpirit, lav forne t doih relijb and favour moflof ' thofe Argu- ments which are drawn from Hell; but an evangelical fpirit doth bell relifh them that are draivn from Heaven. Come then, O my loul, and in the ch (e of this Medication dwell on, and enftder onlv ihe fweetnefs of this Etemi y : Bu h ." (h uld 1 c: - frier of -his F er- r,it\ ? For fmce the Beginning of the world men have not heard, nor perceved bf Meditation! by the ear, neither hath the eye feen, O God, be fides thee, what he hath prepared for him that wait eth for him, I fa. 64. 4. When Chrift (hall come again, he R&Wbe admired of his faints, 2 Thefl". 1. 10. And why admired; but be- caufe fomething fhall be feen then that was never thought of before? The faints cannot think there is fo much Glory in Jefus Chrift, as then they mail find, and therefore they (hall ftand admiring at him ; but yet becaufe the Lord is pleafed to let out a Beam of this Light unto us in his blefled Word, go on, O my foul, as the Lord fhall emb\c;forgtt a while thy own people, and thy father's hou/e, go out of this Flefh and World, and by a deep, and fad, and ferious Me- ditation get into Heaven ; and to make way for Entrance, lift up your heads, O ye gates, and be ye lift up, ye ever lading doors] that a mortal, miferable Wretch may enter in. When Paul was caught up into Pa- radife, he heard unfpeakable words. And now by contemplation I am in Hea- ven, methinks I fee invifible Happinefs; there is no fifnplicity, no fhallownefs in Heaven, all the faints here have fharpnefs of Wit,conformity with God in Knowledge, which is indeed the very Image of God. 2. The taints underftand fo cleariy 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 ot 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 Th ings that there are manifefted , In thy light /hall we fee light, Pfal. 36. 9. Ii iscal- led the inheritance of the faints in light y Col. 1. 1 2. 3. The faints in this Light fee not only the Attributes of God, his Mercy, Jujlicc, Truth, and Wifdom ; but the very fimple pure Eflence of God; which yet is not feparated from his At- tributes; there is a clear Vifion on their Part, and a clear Manifeftation on Gods Part; both are from God, to make them able to fee him, and to b» willing to be feen of them: and thus God mews himfelf, 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 ; ihe faints now dwell upon the contemplation of him, they have Time enough to take a full View of him, even Eternity itfelf, 3. ¥ or the Fruition of God, the Pf ill of the faints enjoys God. I:i this Happi- nefs of Heaven are involved theic Things. 1. The faints have God, and the/ inow they have God by a refleft Acl. 2. Ad Meditation. t. As they know they have God,fo they make what U/e they will of all the Attributes 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 Xjod, as one Friend ufually fays to a- nother, Make ufe of all I have as your eivn ; fo God bids the Saints make ufe of all his Riches, and Glory, and Ex- cellency, as they will. 3. As they make Ufe of Goel, fo they have the fweet and comfort of what they ufe ; hence God is (aid to give us all things richly to enjoy, 1 Tim. 6. 17. He gives the Things, and he gives the Comfort with it ; he gives himfelf to the Saints in Glory, the Ufe of himfelf, and the comfort of himfelf in the Ufe thereof. 4. As they enjoy God, fo they en- joy themfelves in God, they live in God continually; the Fifh doth not more truly live in the Water, and move in the Water, than the fouls of Saints do live in God, and move in God ; Your life is hid with Chrifl in God, Col. 3. 3. Th» Life of Saints upon Earth is an hidden Life, and it is hid in God, but in Heaven it is a re- vealed Life, and revealed in God, and enjoyed in God. Such a fpeechis that of Chrift, Enter into your Majler'sjoy, Mat. 25. 23. it enters not into you, but you mult enter into it ; and what is it ? Your Majler'sjoy ; not only that Joy that your Mafter gives, but the fame Joy that your Matter has, it is your Matter's own Joy that you mult enter into, and that you fhall livein. So, I was in the fpirit en the Lord's day, laith John, Rev. r: 10. it is not laid the fpirit was in him, but he was in the fpirit i furely this was a Beginning of the glorious Condition of the Saints of God; they are in the Spirit of God, not only God in them, but they in 149 God. And this, O my Soul, isthofpi- ritual Part of Heaven, doth it not re- iifh? O taJJe and fee that jhe Lord it good \ O here is the pur«, fpiritual, quinteflential Joys of Heaven ! The faints are fo lwallowedup in God, as' that they cannot any further mind themfelves, but altogether God; nay their Minds, and Wills, and Affecti- ons, are all fet on God, and nothing elfe. 1. Their Minds are fo immediat- ly fet on God, as if they were wholly emptied of the Creature, and had no- thing to do but with an uncreated Good even God himfelf. 2. They will not any thing to themfelves nor to any creature, but all to God ; O their Will is wholly taken up with God. 3. Their Affections are wholly fetonGod, they rejoyce in the Lord always, and it- gain rejoyce in the Ltrd, Pi aim. 4. 4. They Isve the Lord with all their heart, end with all their foul, and with all their mind, Mar. 22. 37. and tho they love themfelves, yet fo as that they love themfelves for God ; in this world we love God for our felves, which is but a natural Love, or for himfelf, which is a gracious Love ; but in Hea- ven the faints love themtelves for God, which is a glorious Love. And in this kind of Love of God, and Enjoyment of themfelves in God, the faints are ra- vifhed with God, and are in a kind of Extafie eternally. O the Siceetnefs of this Etemitv ! O blefjed Ellate ofjainis in the kingdom of Heaven ! O Glory not to be expreffcd, even by thofe who ar: glorified / There is that perpetual fpring, which thro the frefb andjweet Breathings of the Spirit of God, fhall fiouri/h ever, there is Time, if it be time, always after ojae/ort, net di/t ingrafted in- to evening and v.orning, but continued with a fwp > Eternity. O Eternity of Joys, worthy of continual fongs of Saints end Angels to celebrate thy fraife ! O Kk z Eternity Meditation. Eternity of Joys f how fbsuld I extoll thee, deftre thee, love thee, and hate, all this World for thee ? 2. Complaint. But alas!- where is my Love, my Longing after this Eternity ? what lit- tle Tafte and Savour have I of this" fweetnefs ? My ioul, what Dulnefs and Heavinefs is this that hang* upon thee ? How hath the World bewirch- ed thee that thou art become io carnal, fo corporeal , io fenfelefs of fpiritual Things? Thy Thoughts run after Riches, and ihey 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 Bitternefs in the End ; thou art daily converhng with Men, but Death (hall diflblve all Knots of Friendship with others. O prepoftrous Care ! what, all on the World ? and now that Eternity is thy Meditation, ( on which thou fhouldft talte largely, and be affected deeply ) art thou now all a Mort ? O what Dulnefs, what Drowfinefs, what Security is this ? if thou haft in thee any Sparks of that heavenly Fire firft breathed into thee by the Spirit of God, awake, awake, O my foul, away, away with this dull fenfelefs tecurity,and confider there's but a ftep between thee zndEternity of Joys, What haft thou not feen ? haft thou not heard ? and when all is done, art thou fo carelefs of thy Home, fo fenfe- lefs 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 uponthefe heavenly Things as conceits and Ima- gination?, they have not Faith, nor do they know within themlelves that there are fuch Things, but the Saints know within them/elves, that they have a better and an enduring fub/lance, Heb. io. 34. Luke 17. si. the Kingdom of Heaven is within them, and therefore- they are ufually quick and active, and lively, and cheerful in their iervices or fufferings. O my foul, how mould I bewail thy Wants ? Doft thou doubt whether there be an Heaven or whether thou haft a God and a Saviour there ? Oh far be it from thee this Athiefm, wo to thee if thou believed not; but O thou of little Faith, doft thou believe there is fuch an Happinefs, and an Hap- pinefs for thee, and yet theu defireft it not, and yet thou delighted not in it ? Alas, how weak and unbelieving is thy Belief ? How cold and faint are thy Defires ? Tell me what fuch goodly Entertainment haft thou metwithal here on Earth that was worthy to withdraw thee from thefe heavenly Joys? Or what Caufe of Diflike findeft thou a- bove ? Oh none! My foul, it is only thy miferable Drowfinefs, only thy fe- curity. Oh what fhall 1 fay ? What ailes thee, O my foul ? As Jonathan faid to Arnnon, why art thou lean from day to day being the King's Jon r So why art thou heavy, O my foul, and why walked thou fo dumpifhly in the Ways of God, being the King of Heaven's Son ? O that I could mind this Eternity ! that I could r?_fteor relifh this Eternity! that I w»-~e fitted and prepared for Eter- nity ! O that 1 were wife, that I under- flood this, that I confider ed my latter End! Deut. 32. 29. O that now while it is called to day, while it is the accept- ed time, and the day offalv&tien, 2 Cor. 6. 2. I had a diligent and intent Eye upon this Eternity ? O that I could Meditation; ftill reafon thus, What if I endure hun- ,ger and and thirft, Emptineis and In- juries, Sicknefs and Poverty ? IVbatif J were beaten with Rods, or fuffered Jbipwreck ? what if I were Jioned to death? z Cor. 11 23. alJ theie are no- thing to that Eternity of Woes. On ihe contrary, What it I had Grefus* Riches, Solomon's Wardrobe, Belfiaz- Zdr's Cup-board, Samfon's Strength,, Abfolom'% Beauty ? What if an Angel fhould take me up into an exceeding high mountain, and /hew me ail the Kingdoms $f the IVorld, and the Glory of them, tnd fay unto me, All thefe will I give thee ? all thefe are nothing to eternal 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 Giimpfe 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 ! O that my Mind were raifed to look after that Communication of God that I (hall have hereafter ! O that my Conven- tion were in Heaven ! O that my foul were at this very Time and Moment to receive the Influence or Heaven's Joys into it ! How then fhould I tram- ple upon thefe poor Vanities of the Earth! How willingly fhould I endure all Sorrows,' all Torments! How fcornfully mould I pafs by all Pleafures all Pomps ! How fhould I be in Tra- vail of my Diflolution ! O when fhall this Day come that I fhall perform that Duty, and partake of the Glory of the Saints? When fhall this Day cume,that I fhall pofleis thar pure, and fpiritual, and full, and divine Joy which comes from God, and is in God, and is with God? When fhall this Day come that I fhall have tbt Fifion of Cody and the »5* Fruition of God ; when fhall I fee God, and enjoy God, and enjoy myfelt in God ? Oh, when fhall this Day come, that I fhall enter into thefe Confines of Eternity, and folaee myfelf in God? As the Hart panteth after the water- brooks, Co panteth my foul after thee, O God\ My foul thirtieth for God, for the living God: O when fhall 1 come and ap* pear before God ? 4. Confeffion. I defire Lord, but alas, how weak- ly, how dully, how heartlefly ? I am not able, Not fuffiiient ofmyfe/fto think any thing as of my /elf but my Juffic'.ency is of God: It is Nature that pulls mc from this holy Meditation ; Nature fa- vours itfelf, loves the World, abkors Death and Eternity in another World: It is my Mifery that 1 dote on nothing, or on fin, that's vorfe than nothing; how long fhall thefe Vanities thusbelot me ? How long fhall thefe vain thoughts lodge within me ? Jer. 4. 14. Why Lord ? there is no Strength jn me, I can neither will nor do ; 1/ is thou only mufl work in me both to ivilland to da fboth to meditate on, and to prepare for Eternity,) of thy good will and plea- fure, Phil. 2. 13. 5. Petition. To thee, Lord, I make my Moan, to thee I tender my humble Petition, and pour out my Soul : O give me a Tafteand Relifhof this Eternity ; O give me this water, that I needthirfi no more ; O give me fuch a Tafte or Re- lifh of this Water, that it may be in me a well of water fpringing up into eternal life : O inflame my foul with a Love of thefe Thoughts, with a longing De- lire after this Eternity of Joys. O let me not always be thus dull and brutifh, but thou that haft prepared Eternity for me, prepare my foul for Eternity ; teach me I'o to carry on this Earth, that I be notfhut out of thofe eternal Man- *5V fions in Heaven m?.y fee Meditation, cra>v may know what i open my E^'es that I afide this Vai), that I Eternity is ; give me foto live as one that labours for Eterni- ty, contends for Eternity, fuffers for Eternity ; let me never be fofoolifh as to fettle myfelf on Vanity, and tonc- gle- fidcr thit Promife, Numb. 23.23. 7. For OpprefTion, we have thefe Promifes, Pfalm iz. 5. Pfalm 68. 5. Pfalm 146. 7, 8, 9. 2. For the Exercife of Faith, con- coining thefe Promifes that we may live by them, . S Meditation. S° t0 i Prayer. 1 . For Meditation, and the Matter of it, confider thefe Things, apd let .your Faith chew on them. r. That all Afflictions comes from God ; Sbail there be evil in a city, and the Lord hath not done it ? I form the light, and I create darknefs; I make peace , and'l create evil : I the Lord do ell thefe things, Amos 3. 6. Ifa.45.7. 1 know, O Lord, ( faith David ) that thy Judgments are right, and that thou in thy fait hfulnefs hajl afflicted me, Pfal. 119. 75- 2. That as God fends it, fo none can deliver us out of it but God alone ; O our God, wilt thou not judge them ? We have no might againfl this great com- pany that cometh againfl us, neither know we what to do 9 but our eyes are upon thee, 2 Chron. 20. 1 2. This Medita- tion draws the Heart from carnal Re- pofe, in Means or Friends ; it expels vexatious and diftracting Care*, and le- ftrangeth from the Ufe of unlawful Means of Deliverance j The borfe is pre- pared againfl the day tf battel, lutfafe* ty is of the. Lord. 3. The Catfes of all Mileries and Sorrows 16 Sin, and therefore its Time for us to examine eur Ways, to humble ourfelves, and fet upon Reformation: / thtught on my ways, ( (aid David, Pfa. 1 if. 59. ) and turned my feet unto thy tefimonies. When Mannaffes was in Affliction, He be fought the Lord his God, and humbled him/elf greatly before the God of his fathers, 2 Chron. 33. 12. Surely it is meet to befaii unto God, I have born chaftifement, I will not offend any more : That which I fee not, teach thou me ; if I have done iniquity I will do no more, Job 34. 31, 32. The End of Chaftifement, is Amendment of Life, whence it receives the Name of Correction, which lignifieth, to fet a- right or flraight. 4. That God now trieth our Faith, Patience, Contentation, andMeeknefs of Spirit : He hath faid unto Crojfes, Go ye to fuch a Man, not to weaken his Faith, or to wajle any Grace of the Spirit, but to purge him, refine him, try him, exercife him, to breed the quiet Fruits of Righteoufnefs, to confirm his Patience, to fupport his Hope, &c. Hence God's Servants by their Faith have been enabled to fay, I will bear the indignation of the Lord, becaufe I have finned againfl them, until he plead my caufe, and execute judgment for me 9 Micah 7. 9. And if he fay thus, I have no pleafure in thee: Behold, here am I, let him do to me, as feemeth good to him 9 2 Sam. s.i, 26. This Meditation makes the Heart willingly, freely, and c©n- ftantly to refign itfelf to the good Plea- iure 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 hia Providence affords ; but in Point of Dependence, that we folely rell on God's The Life of Faith. God's Promifes : Faith coupleth th« Means and the Essd, but looketh to the Promifer ( whole Truth, and Wiidom, and Power, and Mercy never fails ) and not to the Probability of the Thing promifed j Abraham againU hope, belie-* ved in hope. That whdl God had promif- ed> he was able to perforntj Rom. 4. il, 21. 6. That the Promises are in Chrift, Yea and Amen, and therefore fet it down and conclude, that God will do what- foever he haih pramifed, 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. 28. 26. Daniel waited feventy tears for Deli- verance out of Captivity in Babylon,zr\d may not we wait feventy Weeks, feventy Days ? 2. For Prayer, and the Parts and Manner of it, obferve this Method: 1. Lay open »ur Sorrows before the Lord, pour out sur Complaints into his Bofom ; / am the man that hath Jeen affliction by the rod of thine anger , thou hall brought me into darknefs, but not into light , Lam. 3.22. Lord, how am J be fet with mifcries ! how do myfor- rows increaje daily ! how are they increaf- ed that trouble me! Pialm 3. 1. Plalm 38. 18. 2. Confefs our Sins with Hatred, and godly Sorrow ; I will declare my iniqui- ty, I will be forryfor ?ny fins, Hofea 5. 15. For want of this, God threatned X\\t\fraelites, I will go and return unto my place, til! they acknowledge my Of- fences, andfeek my face, in their afflic- tion they Jlmll feek me early. 3. Importune the Lord, and direct we our Supplications to our God ; Lord, bow long wilt thou look on ? O re /cue my foul from their dejlruclion, my' darling from the lions ; look upon mine affliclicn, and my tears, for \ am brought very Uw 3 Plalm 35. 1 ;r. 161 4. Then prefs we the Lord with his Promifes; Lord, thou haft laid, The rod of the wicked Jhall Hot refl upon the lot of the righteous: Thou haft faid, Yet a little while, and the indigna'hn Jhall ceafe: Thou haft laid, In a Utile' wrath I hid my face from thee for a mo- ment, but with everUJling kindnefs will I have mercy on thee, faith the Lord thy Redeemer, Pfal. 12.. 5. Ifaiah to. 25. and 54. 8. O thefe are thy Promifes, Lord, make them effectual to my poor Soul. 5. For Cendufion, tell we the Lord, whatever becomes of us, we will truft in him ; Though thou Jhouldjl fay me, yet willi trujl in thee, Job. 13. 18. For what time I am afraid^ I will trujl in thee, Plalm 56. 3. Thefe are the Ads of Faith by wh'ch it puts forth, and exercifeth iVelf in Time of Afflictions. Sect. IV. Of the Manner of this Life of Faith in temporal Blefflings. (CONCERNING temporal ^ Blefiing?, or good Things, con- fider we, 1. The Promife?, 2. The Exercife of Faith in thofe Promiles. 1. Promifes that concern temporal Bleflings have Reference to thofe Blef- fings, Either in f General. \ Special. 1. The general Promifes are thefe and the like, 1 Tim. 4. 8. Pfalm^^. 8, 9. and 84. it. Phil, 4. 19. 1 Co-r.. 3.21. all Things are yours, we are Heirs of the World. 2. The fpecial Promifes havea Rela- tion, fome to our Name, fome tootir Bodies, lome to our Eftates, fome to our Callings. 1 , Thefe Promifes that have a Rela- tion l6*2 The Life of Faith, tion to our Good Name, are fuch as thtfe, i Sam. 2. 30. Prev. 3. 16. Prov. 4. 8. and 14. 19. If a. 56. 3, 'z. Thofe Promifes that have a Rela- tion to our Bodies, are either for long Life, concerning which, Dcut. 5 16, 33. Prov. 3. 1, x. or tor Health, con- cerning which, Prov, 3. 8. Pfalm 103. 3, 4, 5. or for Safety, concerning which, Prov. 1. 33. Job. 1. 18. Hof. 2. 18. ^tf£. 5. 23. or for Peace, con- cerning which, Lev. 26. 6. Pfalm 29. 11. and 37. 11. P?w. 16. 16. or for SlecD, concerning which, Job 11. 19. Pnw. 3. 24. or for Food, concerning which, Pfalm 37. 3- W w «"■ 5- 7*Kf. 10. 18. .flfdttA. 6. 25, 30, 32. or for Pofterity, the Fruit of the Body, concerning which, Deut 7. 12, 13, 14.^ 3. Thofe Promifes that have Relati- on to our Eftates, arethefe, Job 22. 24, 25. Pm;. 8. 18. 19. Pfalm. 38. 5. 4. Thofe Promifes that have a Rela- tion to our Calling, are either tor Plen- ty > concerning which, Prov. 10. 4. and 12. m. and 13. 4« an d z8, x 9« or for Protection, concerning which, Pfal. 91. 11. or {ox Promotion, con- cerning which, Prov. 12. 24. and 22. 29. or for good Suae fs, concer- ning which, Prov. 12. 14* \fa. 65. 21. 23. I deny not but the wicked may enjoy all thefe temporal Bleflings by a general Providence, but only the Juft have a fpiritual Right to them ; they only have them as Rewards of their Righteoufnefs, as Teftimoniesof God's Love and Care over them, and by Virtue ofa Promife. 2. For the Exercife of Faith con- cerning thefe Promifes, obfervetbat we may live by them, either in the {Want 7 of thefe temporal Enjoymenty Merries. 1. Of the Want of them go we to 1. Meditation. 2. Prayer. 1. For Meditation, and the Matter, of it, confider thefe Things: 1. That Faith in thisCafedoth ran- fack, and fan tjie Soul narrowly to find out and remove whatfoever doth offend : If thou return to the Almighty thou Jhalt be built up\ theufhalt put ini- quity far from thy tabernacles : then Jhalt thou tety up gold as dujl, and the gold of Ophir as thefiones of the brooks, Job 22. 23, 24. This Advice Faith digefts and labours the Reformation of what is amifs, and whatfoever hinders the Pro- mife. 2. That Faith is painful, provident and frugal; it makes offldlenefs, takes the Opportunity, husbands thriftily, and obferves God's Providence in all Affairs, otherwife we live not by Faith, but tempt God, and throw away his Promifes and all. 3. That Faith preferves from the Ule of all unlawful Means : The Be- liever confults ever what is juft, not what is gainful ; or what may be com- pafied by honeft Cosrfes, not what may be gained by Fraud, Deceit, Cozenage or the like carnal Dealings : Better is a little with righteoufnefs, than great revenues without right, Prov. 1 6. 8. 4. That Faith leans upon ±e Pro- vidence of God, who will keep back nothing from us, but what is hurtful and pernicious : Here's a fweet Act of Faith, it fubmits to God's Wifdom, and refts on Providence, after the Ule of all lawful Means; and thi^ maintains a Chriftian in fome Mealure of Con- tentment. 2. For Prayer, and the Parts or man- ner of it, cbfervethis Method. 1. Confefs our fins, efpeci?lly 'hofe fins which upon Search we are • e/fuad- ed hinders Profperiiy : O Lord, 1 have thought thought on my ways, and I find (this or that) fin in my bofom, this or that corrup- tion hath gotten Head, and binders thy Blejfings : O Lord, how Jhould I expecl needful Things ? What have I to do with thy Promifes, that have committed fuch and fuch Sins ? 2. Importune the Lord for his tem- poral Bleflings, at leaft lb far as he feeth them to be tor our Goad, and for ihe Glory of his great Name : Thus Bil- dad tells Job, Chap. 8. 5, 6, 7. 1/ thou wouldft feek unto God betimes, and make thy fupplication to the Almighty, furely now he would awake for thee, and make the habitation of thy righteoufnefs profperous : Though thy beginning was fmall, yet thy latter end Jlwuld greatly tncreafe. Thus Jabez prayed, O that thou would/I blefs me indeed, and enlarge my coa/ls, Sec. 1 Chron, 4. 13. and God granted him that which he reques- ted. In like Manner was Jacob's Pray- er, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put en, fo that I come again to my father' s houfe in peace, then Jball the Lord be my God, Gen. 28. 20, 21. And thus may we importune the Lord, and make our Supplication to the Almighty, 3. Then prels the Lord with his Promifes as with fo many Arguments: Lord, thou haft faid, Godlinefs hath the promije of the life that noiv is, as well as that which is to come. Thou haft faid, "Fear the Lord, ye his faints, for there is 710 want to them that fear him, &c. O thefeare thy Promifes, make them good to us as it ftands beft with thy Wifdom. 2. In the Enjoyment of thefe tem- poral Bleflings go we C Meditation. to \ Prayer. 1. For Meditation, and the Matter of it, confider thefe Things. 1. 'Faith in Profperity, keeps the The Life of Faith. i6 3 Heart in a holy Temper and Difpofiti- on, /. e, in Humility, Meeknefs, Ten. dernefs and Compafiion towards others, in Thankfulnefs, Obedience, "and in the Fear of the Lord. Satan himielf could reply to the Lord, Doth Job fear God for nought, ha/l thou not made a Hedge about him P Job 1. 13. in this Cafe, Faith will remember Man of his Duty, and perfuade him to be fo much the more ferviceable, as God's Mercies arc more plentiful upon him. 2. That Faith makes a Man heaven- ly-minded in the Ufe and Pofleflion of a profperous Eftate ; as it receives all earthly Bleflings from God, fo it winds and pulls up the foul to God again ; and if it be rightly confidered, Profpe- rity is the fitteft Sealon for heavenly Contemplation ; the lefs Trouble lies upon our Eftate, the more Liberty we have to think of heavenly Thipgs : Howfoever,FailhconfidersthefeThirgs 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 all that fear him. 3. That Faith breeds a godly Jea- loufie and Sufpicion, left the Heart fhould be drawn away with the plea- fing Delights of Things tranfitory, for by Grace it is that we are made corici- ous of our own Weaknels, and of the Snare that is in every Creature to take and intangle us : Profperity is pleafing, but dangerous ; a Man fiiay quickly furfeit of fweet Meats. This makes the waking Believer cjreumfpect and watchful, and jealous and fufpicioui of his own Heart, left he mifcarry in Profperity, considering there is a Snare in it. 4. That Faith miodsa Charge, even when our Mountain (e:ms ftrrm^eft : The thing I greatly feared ( fa i h Job y Chap. 3. 25. )is come vHn me, and thai M m which %64 The Lij$ of Vdtbi which I was afraid of, is come unit me ; By this it appears, that Job alwi'e thought upon a Change: There is no JVind°( faith the Proverb ) that may not blow Rain, if Godfopleafe. Riches have their wings , and take their flight like an Eagle ; now Faith minds this, and prepares for this ; The prudent manfort- feeth evil, end hideth himfelf y Pro v. 23. 5. and 27. 1 2. 2. For Prayer, and the Manner of it, o'oferve this Method : 1. Confels and acknowledge God's Mercy, both in his Promifes and Per- formances ; fay, Lord, thou hajl pro- inifed, that no good thing wilt thou with- hold from them that ivalk uprightly ; and fureh thou art true in thyfayings, I be- lieve by Virtue of thy Promife I enjoy this Land, and thofe Goods, &c. I have no- thing , Lord, but merely of Free-grace, end by Virtue of a Promife. 2. Pray, importune the Lord for Sanctification of Profperity, and for God's Blefling upon the Means: The more we prolper, the more earned fhould the Prayers of Faith be ; for of ourtelves we have no Power to wield a good Eftate well, no Ability to pre- ferve or keep it ; in greatefl Wealth we \y open to many Temptation?, and if we pray not eameftly that God may Jancliiie all his temporal Bleflings to us, we fhall cool in Grace. ' 3. Praife God for his Mercies, and devote ourfelves unto him from whom We have received all, Wl?at //jail 1 ren- der unto the Lord ( faith David )for all bis mercies towards me ? I will take the tup i/flihaticn, and call upon the name efthe Lord, Pfalm 1 1 6. 12, 13. Men Jook for Thanks for a Imall KindneTs, and fhall not we magnifie God for all his Favours and Loving- kindnefs to. wads us ? O praife the Lord, blejs the Lwdy my foul ! Pfalm ioj. 1, Sect. "f. Of the Manner of this Lift of Faith im jpiritual Evils. THINGS fpiritual are either, f Evil. \ Good. We fhall begin with fpiritual Evils ; and concerning them 1. Give you the Promifes, and, 2. The Exer- cife of Faith in relpect of thofe Pro- miles. Evils fpiritual arife either from the Devil, ortheFlefh, or the World, or from Man, or God, or from ourfelves. r. Thofe Evils that arife from the Devil, are Temptations of leveral forts, awd the Man, whofc Heart is upright, fhall find Strength enough againft every Temptation: To that Purpofe, confider thefe Promifes, Matth, 16. 18. 1 Cor. 10. 13. 1 John 5. 18. 2. Thofe Evils that arife from the Flefh, are Lulls, or Temptations of Uncleannefs; and for Strength and Abi- lity againft fuch a Temptation, confi- der thefe Promifes, Prov. a. 10, 11, 16. Ecclef 7.26. 1." 71v^5. 23, 24. 3. Thole Evils that arife from the World, are Covetoufnefs, Cares; evil Company, &V. and for Strength againft fuch, confider thele Promiles, 2 Cor. 6.17,18. Gal.\*if. 1 John s.^.Heb. 13.. 5. there are five Negatives together in the Original that ftronglv affirm ; q. d. I tell thee, I will never, never, never ,. never, never forfake thee. 4. Thofe Evils that arife from Men v are either Oppofitions aeainft Tru.h, concerning which, Matth. 10. 19.. A£ts 18.9, 10 or, Oppofuinns againft Goodnefs, Matth. 5-. 1 o, \ Pet. 3.14- or,Oppofuion againft bo h, and o they fall either on our good N.mie, con- cerning which, Pfal. 37. 6. where, howfoever thy Innocency bea r fomflj Tune* *lbe life of Taitfo *65 Times covered, as it were, with a thick and dark Mift of Slanderand Op- jpreflion, yet theL»rd will in his good T^ime lcatterand diflblve the Mift, and io make thy Innocency apparent to the World ; yea, he will make thy Righ- teoufnefs as evident as the Sun when it arifeth, yea, as Noon-day when it it at higheft, and fliines brighter!, Pfal. 68. 13. Matth. 5. 11. 12. 1 Peter 4. 14. &c. or, the/ may tall on us, in refpecl: of our Liberty, concerning Which, Pfalm 69. 32, 33. and 102. 19, 20. Rev. 2. 20. or, they may de- prive' us of our Goods, concerning which, 2 Chron. 25. 9. Matth. 19. 29. Hab. 3. 17, 18. or, they may take a- way Life, concerning which, Matth. 10. 39. 'John 12. 25. Rev. 14. 13. 5. Thofe Evils which arife from God, are Defertions ; and for Com- forts iigainft them, confider thefe Pro- mifes, \fa. 49.14,15,16. and 54.7,8. end 50. 10. 6. Thofe Evils that arife from our- felves are Sins and Infirmities, and they are either ipiritual Blindnefs, concern- ing which, Luke 4. 18. 1 John 2. 27. \f a ' 3 5* 4» 5* ° r » ipiritual Lamenefs, concerning which, 1/a. 35. 6. and 4.0, 31. or, Heavinefs of Mind, concern- ing which, I/&. 35. 1, 2. 7*r. 66. 12, 13, 14. or Weaknefs of Memory, con- cerning which, John 14.. 26. or, Fears of lofin? God's Love, concerning which, \fa. 49. 15. and 54. 10. Jer. 33. 20. Pfal. 89.33,34,35. 7<>M 13. 1. Rom. ii. 29. or, Fear of Falling away from God, concerning which, fee the Impoflibility in regard of God, 2 Tim. 2. 19. in regard of Chrift, Luke 22. 32. in regard of the Holy Ghoft, John 14. 16. Eph. 4. 30. in regard of the Promifes, Pfal. 94. 14. 1 Cor. 1. 8, 9. or, Indifoofi'ion, Diftraftion, Defect in our belt Performances, con- cerning which, Numb. 23. 21. Cant, 2. 14- or particular Fall?, daily Frail- ties and Jnfi) miries, concerning ^ irch, I/i. 55. 7. Jer. 1. 1. Pfalm 17.24.. tnd 145. 14. Hojea 14.4. 1 John 1. g. 2. For tl e exercifing of Faith, con- cerning thele Promifes, that we may live by them, go we \ Meditation. 1 Prayer. 1. For Meditation, and the Matter of it, confider we thefe Things. 1. That of ourfelves we cannot re- fill thefe fpiritual Evils; all our Com- fort is, that reither the Devil, nor the World, nor the Flefh, nor Sin can oppofe any further than God will give them leave ; not the Devil himlelf can tempt who he will, nor when he will, nor h»w he will, nor how long he will, but in all thele he is canfined by the Providence of God. A Legion of De- vils could not enter into a GadareneHog till Chrift had given them leave : Sa- tan could not touch one Bleat pertain- ing to Job, till he had obtained Liberty; nor after lay a Finger on his Body, un- til his Liberty was renewed : O medi- tate on God and his Power, who hath all our Enemies in a Chain ; as for our- felves we have no Ability to refill any of thefe Evils. 2. That Faith fortifies the Soul a- gainft all Oppofitions, the more they rage, the more Faith heartens the Soul to believe, and to keep clofe under the Shadow of the Lord's Wings; as the Child affrighted, clings fafter to the Mother ; fo the poor Soul purfued by- the Devil, or World, "or Flefh, or Man, or God, or our own Corrupti- ons, it runs to Chrift, the evcrlafting Rock, and in his Name refifts all rhefe Evils, and in his Name gets the Vic- tory. 3. That m the m >fl forcible Tem- pefts, which God, Devil, or Man raif- eih againft us ( wken to prefent Senfe. M m 2 and \66 and Feeling: all Sight and Hope of the Grace and Goodnefs in Chrift Jefus i« loft ) then Faith tells the Heart, that a Calm is at Hand. The hit Temp- tation wherewiih Satan felupon Chrift, Was the molt furious, and when he could not prevail thereby, he departed for a Sea/on: The Lord will not fuf- fer us to be tempted above Meafure. This Faith allures of, and perluades us quietly to wait for the Iflue. 2. For prayer and the Manner of it, obferve ihis Method : i . Confefs our Sins of former Igno- rance, Vanity of Mind, Self-confi- dence, l'olitary Mufingson the Temp- tations of Satan, mifinterpreting of the Lord's Doings, &c. which fet open the Soul to all other fpiritual Evils : O my God, I have diefleemed thy Mercy , dijlrujled thy Promifs, harboured thoughts ef Unbelief, &c. end fo have expofed my Soul to the mojl violent, horrible, and fiery Temptations of the World, Flejh, Devil, and my own Lufls : My Soul, which jho uld have been ravijhed with the Joys of Heaven, and with the Kiffestf Chtijl, is continually pejlered and ajjail- ed with the black and hellifh Thoughts of Atheifm, Blafphemy, and foul vexing Fears ; my Heart trembleth, my Strength faileth, my Life isfpent with Grief, my Spirit within me is overwhelmed, and prevailing Fears fo tyrranize over me, that 1 cannot fpeak, I am fore wounded end broken, 1 go mourning and de folate all the Day long. 2. Importune the Lord for pardon of Sin, and for Help againft all Oppo- iitions: Pardon, O Lord, my Yielding to the Temptations of the Devil, or Ilejh, or World, or Sin ; pardon, O Lord, the Infidelity, Doubtings, Dejec- tednefs, Infirmities, and carnal exceffive Fears of thy poor Servant', and for the future, deliver my Soul from the Snares, fl lengthen me in the Combat e againjl all The life of Faith mine Enemies: Arife, O Lord, iifap- point Satan, cafil him down, deliver my Soul from the ivicked me ; O be thou my Strength in my Trouble, for Ifiy unt* thee for Help and for Sue 3. Then preia the Luid with hi* promiles, as with fcf many Arguments: Lord, thou hafifaid. That the Gates of Hell Jhall not prevail again/I us. That whofo pleafeth God Jhall e/cape thejhange Woman: 1 hat whofoever is born of God evercometh the World : That if we fujfer for Righteou/nefs fake, happy are ive : That in a little Wrath I hid my Face for a Moment, but with everlafi- ing Kindnefs will I have Mercy on thee: That a good Man, tho' he fall, he Jhall not be utterly cafl down, for the Lord upholdeth him with his Hand. O thefe are thy golden, fweet, precious Promi~ fes ; now Lord, make them good to my Soul, let me draw the Sweet, and Juice and Virtue from every of thefe Promi- Jes ; let not a Word of thefe promifes fall to the Ground, let me have my Share, and part and portion in thefe comfortable promifes, through the Lord Jefus, %' An Appendix of the Manner of this Life of Faith, in Oppofitions againjl Truth and Goodnefs, and more par- ticularly againjl our good Name , whereby an unworthy Servant of Chrift ' fome times found Abundance of fpiritual Comfort. HI S Innocency being fometimes overfhadowed with a thick and dark Mift of Slanders, Reproaches, and Defamations, he endeavoured, 1. To review the promifes-, and, 2. To aft his Faith on them. i. The promifes were thefe, Pfalm 37. 5, 6. Matth. 5.10, 11, 1 a. 1 Pet. 3. 14. and 4. 14. Pfalm 68. 13. Tho you hatfe lien among the pots, yet ft: all ye be as the wings of a dove covered with *£he Life of Faith: 1 6 7 with /ilver, and her feathers with yel- low gold. q. d. Tho hitherto you have been as fo many Abjecls cad: into the Ends of the Earth, as thrown amongft black and Imoaky pots, op- prefied with mighty calamities, yet the Time is at hand that ye fhall be made while as Doves j your Innocency and Happinefs fhall appearand your white fhall be intermixt with the colour of pure and yellow Gold ; /. e. you fhall come to the Top of the highett. Felici- ty, and ye fhall be freed from Slander, and obtain illuftrious Glory. 2. In the Actings of his Faith, he endeavoured i. To meditate. 2. To pray. 1. His Meditations were thcfe, 1. That we know not how to pre- vent it. Men may flander, and Men will flander, io long as the World lafts ; only we have thefe Promifes for Comfort, and it is the Lord who pro- mifeth, and if he pleafe, he can hid us from the Scourge of Tongacs ; or if he pleafe, he is able to reftore us double to our fhame, Job 5. 21. lfa. 61. 7. 2. That true Faith will fortifie the Soul aga'inft all Reproaches.* There is an encouraging Voice of the Lord to ihis End, lfa. 51. 7. Hearken unto me, ye that know righteoufnefs, the peo- ple in whofe heart is my laiv : fear ye not the reproach ef men, neither be ye afraid ef their revilings. 3. That it ihe wicked reproach more and more, yet it is the Duty of Chrift- ians to exercife Patience. Experience of their Vanities, and* God's gracious Dealings with us, will fortifie our Hearts: Fear not thou worm ( thou poordefpicable Thing) I will help thee, faith the Lord thy Redeemer, lfa. 41. 14. and as for thy Reproachers, their Doom is before. Behold, all they that are incenfei againjl thee /hall be ajhamed end confounded $ they [hall be as nothing , and they that f rive with thee /hall perife, ver. 1 1 . 4. That Faith makes the Soul cir- cumfpecl:, and in this Cafe doth ranfack and fan the Soul narrowly, to find out what is the Matter and Rifeofthofe Slanders and Reproaches : If ye/ujfer for righteoufnefs fake, happy are ye, 1 Pet. 3. 14. it muft be for Righteouf- neis Sake, or there is no Blefling upon it ; and fo the Apoftle adds, You muji have a good conjeience, that whereas they /peak evil of you as of evil doers, they may be affamed that falfy accufe your good con- versation in Chrifl : for it is better if the will of God be fo, that ye fuff'er for well- doing, than for evil-doing, v. 16, 17. We are ordinarily more impatient at undeferved, than deferved Sufferings ; but it is better, faith the Apoftle, fo to fuffer, than etherwife. Let none of you fuff'er as a murderer, a thief, an evil do* er, but if any man fuffer as a chrijiian, let him not be a/])av:ed, but let him glorife God on this behalf, 1 Peter 4. 15, 16. 5. That true Faith efteems all fuch flandersjas the moll honourable Badges of Innocency that poflibly can be. \f mine adverfary /hould ivrite a book again/1 me, jurely I ivculd take it upon my /boul- der, and bind it as a irown to me, Job. 3 r - 3 5» 3 6 - I rejojee, laid Luther, that Satan fo rages and blafphemes, it is likely that I do him and his kingdom the more mi/chief. And they that reproach me, faid Auflin, do againfl their IV ills iucreafe mine honour both with God and good men. The more the dirty Feet of Men tread 3nd rub on the figure graven in Gold, the mere Luftre they gireit: fo the more caufelefs Aiperfions the wic- ked caftonthe Godly, the more bright do they rubtheir Glory ; And hence was that Choice of Mofes, rather to fuff'er affliclion with the people of God, than to enjoy the pleafures of Jin for a fea- fon t6S fort : e {leaning the reproach of Ckrift greater riches ibdn the treajures of E- gyptl Heb. n. 25. 2. For Prayer, his Method was, 1. To complain to ihe Lord, as femetimes David did, Pfal. 69. 19. Thou, O Lord., baft know my reproach , end my fl)ame, and my dijhonour : mint adverfaries are aV before the*. Reproach hath broken my heart , and I am full of beavinefs : and I looked for fome to take pity, but there was none, and for comfor- ters, hut I found none. 2. T» petition to the Lord, as o- thevwhWes David did, Let me not be a- flamed, O Lord, for I have called upon thee, let the wicked be ajbamed, and let than be filent in the grave : let the lying lips be put to file nee, ivkich fpeak grievous things proudly and contemptuoufy againfl the righteous. O how great is thy good- nefs, which thou haft laid up for them that trufl in thee before the fins of men ? Thou Jhalt hide them in thefecretoftby prejence, from the pride of men, thou Jhalt keep them fecretly in a pavilion from the ft rife of tongues, Pfal. 31. 17, bV. Thus Lord I beg at thy Hands, or if o- therwife, thou knovveft it beft in thy Wifdom: Let them alone, and let them curfe, it may be the Lord will look on my aftUflion, and thou Lord wilt re- quite good for their curfmg this day, z Sam. 16. ir, 12. 3. To prefs the Lord with his graci- ous Promifes : as thus ; Thou haft faid , Blejfed are ye when menjball revile you, and perfecuie you, and Jhallfayall manner of evil againfl you falfely for my name's fake, Mat. 5. 11. And if ye fujfer for right eou/nejs fake, happy are ye: Jnd if ye be reproached for the name of Chrifl, happy are ye,\ Pet. 3. 14. Thefe are thy g«lden Promiies, n»w Lord moke them good to my Soul, let me dr*w the Juice, andSwee', and Virtue from every of thefe Promifes -, let not a lie life offaitb. Word of ihefe Promifes fall to trie vjround, bu; lei me have m Part, aad Share, and Portion in them. 4. To pray to the Lord to forgive all his Enemies that trefpafled againfl him, ajfomeumes Chnft did, Father, for- give them, for they know ntt what they do, Mat. 6, 1 2. Surely in thefe two Things there is much matter of Com- fort. 1. That our Hearts are well, and notill-affedled to any Man. z. That foing alone we can humble our felves, and pray for the Authors or all the Re- proaches and Slanders that are unjuftly call on us. £ E C T. VI. ' Of the Manner ef this Life of Faith in fpiritual Blefftngs,as derived to usj-om God and Chrifl, and the Spirit of ofChrift. (Concerning lpirituai ^ Bleffings, or good Things, confi- der we, 1. The Promifes. 2. The Exercife of Faith in refpect of thofe Promifes. 1 . The Promifes are of fuch bleffings God. Chrifr: The Spirit ofChrift; From God proceeds his Love of us. . Prefence with us. Providence over us.' 1. Concerning his Love of us, we have thefe Promifes, Deut. 7. 7, 8. 13. lfa. 54. 8. jer. 31. 3. Hof, 2. 19. & 14. 4. John 3. 16. Eph» 2. 4. 1 John 4. 19. 2. Concerning his Prefence with us, we have thefe Promifes, Gen. 26. 24: and 28. 15. Exod. 3 12. Jojh. 1. 5. Jer. 1. 8. 1 Chro. 28. 20. lfa* 41.10. Mat.z%. 20. Rev. 2. 1. 3. Concerning his Providence ©vet us, we have thele Promiies^ Pfal. 34. 7.. as arife either from om The Lift of F/ttbi "169 \ Jujlification. / 'Reconciliation. y. & 91. it. 12^ Job 36. 7. Zech. 2. 8. whence (He that toucheth you, toucketb the apple ef mint Eye) obierve, That the Lord to exprefs trie Tender- nefs of his Love, names the tende elt Part of the Body, nay the tendered Piece of the tendered Part, The ebrijlal Humor, as the Philosophers call it. 2. From Chrift we have Promiles, 1. Of the Perfon of Chrift. 2. Of the Benefits that flow from Chrift. 1. Of the Pcrfon of Chrift, in Gen. 2. 15. where was the firft Promiie, and the Foundation of all other Pro- mifes, becaufe Godinten'ed to rr.;.ke good every promife in Chrift. f- Redemption. 2. Of the bene-\ Vocation. fits that flow fr«m Chrift, whether V Adoption 1. Concerning Redemption, we have thefe Promiles, Tit. 2. 14. Eph. 1.7. Gal. 3. 13. Heb. 9. 12. 2. Concerning Vocation, we have thefe promifei Jfls 2. 39. Rvm, 8. 20. 3. Concerning JuftifJcation,wehave thefe promiles, !/<•*. 53. 11. dfisi$. 39. Rom. 8. 33. Now ths J unification confifts of two Parts ; In 1 . Not imputing /in. 2. Imputing Righteoufnefs. 1. For not imputing ( or forgiving) fin, we have thefe promiles, Pfal.^z. 2. Jer. 3 r. 34. J fa. 55. 7. Jet: 33. 8. Hither tend all tnofe Meta- phor*, 1/a. 43. 25. & 44. 22. and 38. 18. Mic. 7. 19. 2. For imputing Righ'eoufnefs, we have thefe promiles, Rom. 5. 19. 1 Cor. r. 30. Rom. 10. 4. Ifa. 61. 10. Gal. 3. 6. This phrafe is uied ten times in one Chapter, Rom. 4. 3, 5> 6 > 8 > 9t lo j n> i2j 25> 2 4« In fpecial, as i^ 4. Concerning Reconciliation, we have thefe promiles, 2 6V. 5. 18, 19. Eph. 2. 14, 16. C/-. 1. 13. Gal 3. 14. z. Of the Operation of the Spirit, and that, 1. In general, zsSanelification. Spiritual Graces. _ Spiritual Dutits 1. Concerning Sanclificatian, we have thefe promiles, Mic. 7. lg.Jer. 31. 33, 34. Heb. 8. 10 and 10.16. 1 Tbejf. 5. 23. 1 John 1. 7. .& ujl under theftadozv of thy wings, Pjal. ■», 1. 1 9. and 36. 7. 2. That Faith, in confideratien here- of, rertsupon God, and Chrift, and the Spirit of Chuft, 10 rece ve whatioever may begcf.d and pn fi ab'eta the Soul: Pfal. 23. 1. The Lor a ismyfpepherd, I fhall not want. Iia. 40, u. He jhall ' had 170 lead bis flock like a Jhepherd* beflmll ga* ther the Iambi with bis arm, and carry them in his bo font, andfliall gently lead thofe that are with young. What can they want, who have God for their Fa- ther,Chrift for their Saviour, the Spirit for their Sanclifier ? Thou Ifraelart my fervanty 'Jacob whom I have cbofen, the feed of Abraham my friend : Thou whom lhave taken from the ends of the earthy and called thee from the chief men the reefy and faid unto thee, Ibou art my fervanty I have choj "en thee \ and not cajl thee away : Fear thou not , for I am with thee ; be not difmaid, for I am thy God, I will fir engtben thee, yea I will help thee, yea I will uphold thee with the right hand of my Righteoufnefs, Pfal.41 . 8, 9, 10. 3. That Faith hereupon fetsan high price upon Chrift, upon God in Chrift, upon the Spirit of Chrift : Thefe pro- mife9 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. 94- *9» f- d - 1 have Multitudes of Thoughts, fome running this Way, fome running that Way, fome on this pleafure, fome on that pro- fit, but my Soul is only comforted in the Thoughts of thee : pleafures, pro- fits, honours, all are vain and empty, and nothing is to be relied on, to be de- lighted in, but Jefus Chrift ; yea there's a fall content in Jefus Chrift; let the World be filled with Trouble and Sor- row, even now Faith carries a merry Heart. 4. Faith in thefe pramifes doth great- ly inlarge the Heart towards God, and flirreth up to earned Study of Holinefs; if a Chriftian be much in the Meditation of God's fingular Goodnefs in Chrift, it will even conftrain him to yield up himfelf wholly to God, in all Manner of godly sonyerfation : Pfal. 26, 2, The Life of Faith. 3. Examine, , O Lord, and prove me, try my reins and my heart, for thy loving kindnefs is before mine eyes, and lhave walked in thy truth, 5. Faith ever runs to thefe prornifes in all Strait?, and here it finds comforts.* Nature teacheth Man and Beaft in Troubles and Storms to make to a fhel- ter ; the child runs to the Arms of the Mother, the Birds to their Nefts, the co- nies to the rock, Prov. 30. 26. fo mull the Soul have a Sanctuary, an hiding place, when Danger and trouble comes, now where can it take up a furer and lafer Refuge, than with God andChrift, and the Spirit of Chrift? Indeed God it dares not look at, but in Chrift ; and the Spirit proceeds not but from Chrift, to Chrift therefore it runs immediatly ; it is Chrift, who of God is made unto us wif- dom, and righteoufnefs, and fanSlification and redemption, 1 Cor. 1.30. Come, faith Faith, let us out to Chrift, and if he receive us not prefently, let us ft ay a little ; he is full of bowels and tender nefs towards poor finnersyhe keeps open houfefor allcomers, he invites all, entertains all, old fnners,young fmners,great finnerSylefs fin- ners\his promife is fur e too, Him that com- ethunto me,\will in no wife caft out,] oh. 7. 37. Thus Faith takes the Believer off from Self, civil Life, Eftate,Friends, and hangs the Soul alone upon that true Friend, the Lord Jefus Chrift, who hath manifefted the Greatnefs of his Love to poor Sinners, by dying for them, and fending his Spirit to fandtifie and comfort them, John 15.13. 2. For Praver^ and the Manner of it, obferve this Method: i.Confefs and acknowledge God's Mercies both in his prornifes and perfor- mances: Say, Lord, thou haft faid, I I will love thee freely : And 1 will be with with thee, even to the end of the world. He that tsucheth \ou, toucheth the apple of mine eye. And all is yours, and The Life ofBdtb. and ye are ChriJI's, and Cbrijt is God's. And I will pray the Father, and hcflmll give you another Comforter, that he may abide with you for ever, &c« Hof. 14. 4. Mat. 28. 20. r C©r. 5. 22, E3. John 14.16. Surely Lord thou art true in thy Sayings j I believe by Virtue of this and that promife, I have the Love, and promife and providence of God, lam redeemed, called, juftified, reconciled, adopted by Chrift ; I have the Spirit of Chrift, I am fanclified in fome Meafure by that Spirit, 1 have ail this of free Grace, and by virtue of a promife. 2. Pray for this Increafe of Faith,and for a further and further fight of this be- lief: Give me, gracious Father, to be- lieve as thou bajl promifed ; create in me the hand of Faith, and make it jlr ang- er and jlronger, that I may effectually re- ceive what in mercy thou reacheft forth ; and then give me the Spirit of Revelati- on, that I may di/cern truly what thou hajl given me, that mv Lips may fuig of thy Praife all the daylong. 3. Praife 'God for his Mercies, and quietly reft in the promifes.- O Lord, thou baft freely loved, and redeemed, and fanclified my Soul ; O hozvfjould I praife thee, how Jhould I advance and fet thee up on high ? Salvation, and Glory, and Honour, and Praife be given to thy name, &c. 1 praije thee for my Eleclion, Vocation ,f unification , Sanclif cation, Sec. but above all, for the Fountain of all, the Lord Jefus Chrift 1 It is my Chrift juftifies, and my Chrift fanclifies: Lord, thou haft given Chrift for my Wifdom and Sanclification, as well as for Righteou fuel's and Redemption : Lord, thou haft appointed Chrift to be the Beginner and Finifher of my Holi- riefs, and furelyhe will not leave that Work jmperfecl, whereunto he is or- dained of the Father ; were the progrefs of this Building committed to my care 171 and Overfight, there might be Caufeof* Fear, but fmce thou haft laid all upon Chrift, my only and a 1 1- fufficient Re- deemer; Lord, encreafe my Faith, that I may hold him faft and be fafe, and fo atlaft I may fing Hallelujah* to thee in Heaven for ever. Sect. VII. Of the Manner of this Life of Faith in jpiritual Graces. 'T* H E Operation of the Spirit in ge- ■*■ neral, we told you was Sanclifica- tion ; now the Operation of the Spirit in fpecial appears in {Spiritual Graces Spiritual Duties Spiritual Graces we mall confider in ... \ Kinds, in their < r ^ M . / Degrees. And of them both give, i« The Promifes. 2. The Exercife of Faith in refpe I. Of it. 35 \faiah 11. 6, ; . .5 22, ^ ,. To it, as P/<;/. 37. 11. and 147. 6. \ a. 29. 9. P/. 46. 4. 2. To it, as Matth.io. 22. P^. 2. 26. The degrees of Graces,foll©w and we find fome promiles, 1 . Thereof, as lfa. 44.3.4. Mai. 4.2. Pfal. $$.7. Pro. 4. 18. 2. Thereto, as, Pith believed that God would aid and aililt, and do the whole work for him ; it is good to believe that faccord- ing to his promifej God will fandtifie our natures,- inable us to Holinefs, and bellow all his Grace on us. 3. That for the Degrees of thefe gra- ces, it is neceflary to improve them ; •Graces improved, are the ready way to have them increafed : God ever bellows the greateft Meafure, where he finds a Care to put them forth to Advantage : Whofoever hath, to him JJ:aUbe given,&nd he Jha'll have ~r ore abundance y Mat. 13. 12. As Men increafe their Subltance by Labour, and Learning by Diligence, Co he that improves Graces, (hall more and morec.boMnd in (hem. 2. For Prayer and ihc Parts of it,ob- ferve this Method : 1 . Conlcls and acknowledge our Ina- bilities: O L^.rd, 1 have no Grace by Nature, I have no Power to clean fe my own Heart : O Lord, 1 have defac- ed thine mage, but I cannot repair it ; I ma\ fay with the Apoftle, When I would do well, evil is prefent with me y Rom. 7. 21. But I find no Means to perfect what I defn e : I am not able to crawl about the doing of that which is good : O whenfhall I be fetal Liberty, that I might do the Work of God, and run the Race of his Commandments ; that 1 had Knowledge, and Faith, and Hope, and Joy, and Love! 2. Look we up to the Power, and Grace and Truth of God, and prefs him therewith : Lord, I havehcaidof thy Power, thou art God Almighty, who «alleft the Things that are not, as if they were ; thou canft it thou wilt, work in, me thefe Graces, and create them in me, as thou didft glorioufly create them in Adam, the firlt Man : Lord, I have heard alfo of thy Grace and Truth, thou art as faithful to keep, as free to make thele lweer precious pro- mifes ; Thy Grace is unfearchable, thy Word purer thanfilrer feven times re- fined : O then make good thy Prvni ft«, 1 prefs thee with thy power, Gr.ceand Truth : O repleniih me with thy gra- ces, give me Knowledge, and Faith, and Hope, tsV. 3. Look we on the promife*, and pray bv them, or turn them into pray- ers : Faith heark'neth what the Lord Ipeaketh, and fpe^kcih back again in fer- vent Groans and Defires to whatloever N n 2. it 1 74 it heark' ncth : Hence we can make no Prayer in Boldnefs, Faith or Comfort, but for Things promifcd, and in that Manner as they are promifed. Thus Jacob {Gen. 32. 9.) and David (2 Sam. 7.27, isV.) prayed by a Promife, and thus mould we pray by a Promife, and then we may be fure we pray according to his Will. In want ot o:her Rheto- rick and Oratory, let us urge God with this Repetition : Lord, thou bajfyrtmi- fed, Lord, thou baft promifed^ thou bad made mamfweet precious promifes of gra- ces > and of Degrees of Graces : Thou haji [aid, The Jeer et of the Lordiszvith them that fear him; and, All that the Father giveth me, floall come unto me ; and, The righteous hath hope in his death-, and, The righteous flail be glad in the Lord, and /ball trujiin bim; and, They Jhall gofrom (Irengtb every one of them in Zion, appearing before God, Pfal. 25.14- John 6. 37. Prov. 14- 3* Pial. 84-7- O make the fe promifes effeclualiomc,blow on my garden, that the Spices [thefe gra- ces) may flow out. Sect. VIII. Of the Manner of this Life of Faith in spiritual Duties. AS fpiritual Graces, fo Spiritual Du- ties, are of the Operation of God's Spirit : Now the Duties are Twenty, concerning which we fhall give 1. The promifes. 2. The Exercifes ot Faith in refpeft cf the promifef. The firft Duty is Prayer, to which are affixed -hefe promifes, Pfalm 5. 3. & 10. 17. and 65. 2. and 50. 15, and 12. 17, &f Prov. r$. 29. Zecb. 13.8,9. Rom. 8. 13. James 5. 15. The fecond Duty is Praifes,xo which are affixed thefe promifes, 1 Sam. 2,30. Pfalm 50. 2 3. and 67. 5,6. The third Duty is Preaching, to which Mat. 28, 20. John 5. 25. The Life of Faith. The fourth Duty is Reading the Word, to which, Pfal. 19.8. Prov. 1. 4. The fifth Duty is Loving the Word, to which Pfalm 119. 165. and 112. 1. The fixth Duty is Waiting on the Word, to which Proverbs 8. 34, 35- The fevenih Duty, Hearkening to the Word, to which Ifaiab 55. 2, 3. Aits 5. 20. and 20. 32. and i 3. 26. The eighth Duty is Sacraments of, 1. Baptifm, to which ;fV7j 2. 38. & 22. 16. 1 Peter 3. 21, 2. Lord's Supper, to Which Ifaiab 25. 6. Proverbs 9. 5,6. Matth. 26. 26. The ninth Duty is A lawful Oath 9 to which Jeremiah 12. 16. Pfalm 15. 4. The tenth Duty is Falling, to which James 4. 9, l$c. Matthew 6. 18. The eleventh Duty is Meditation, to which Pfalm 1.2. Prov. 14. 22. Phil. 4. 8, 9. The twelfth Duty \$ Self Examina- tion, to which, 1 Cor. 1 1 . 3 1 Gal. 6.4. The thirteenth Duty is Sanc- tification of the Lord's Day, to which Ifaiab 58.13, 14 and 56. 2. Jer. 17. 26. The fourteenth Duty is Watch f nine fs, to which Mat. 24. 46,47, Luke 12. 37, &c. Rev. 16. i 5. The fifteenth Duty is Conference, to which Prov. 12. 14. -and 16. 13. Mai. 3. 16. Luke 24. 32. The fixteenth Duty is Reproof, to which Proverbs 24. 25. and 28. 2 3- The feventeenth Duty is Almfgiving, to which Pfalm. 41.1,2,3. Luke 14. The eighteenth Duty is Seeking of God, The Life of Faith. 10. Ezra God, to which, Pfalm 34 8. 22. The-nineteenth Duty is Waiting on God, to which, Ifaiah 40. 31. and 64. 4. and 49. 23. The twentieth Duty is Delighting in Cody to which, Pfalm 36. 4. 2. For the Exercife of Faith con- cerning thefe Promifes, that we may live by them, go we f Meditation. t0 \ Prayer. 1. For Meditation, and the Matter of it, confider thefe Things : 1. That God deals gracioufly with his People, he might out of his abfo- lute Sovereignty over us, command on- ly, and we were bound to obey in eve* ry 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, fa we fhould be chearful in our Duties to him: This Chearfulnefs of .Service is the very Fruit of Faith ; By faith Abel brought of the fir Mings of his flock, and cf the fat thereof, an offering to the Lord, Gen. 4. 4. By faith David ivcnt with the multitude into the houfe of God, zvith the voice of joy and ofpraife, Pla.42. 4. It is the voice of faith, I zuill fing and give praife with the befl member I have. 3. That to make us chearful, we fhould rowze ourfelves to awaken to the Work of our God : Arife, O my Soul, why Jleepejl thou ! fir 'up thyfelf zvith Readinefs to obey the Charge of God in the Duties preferibed ; look on the Saints ivho have gone before thee, thei endured Imprifonmeut, Lofs of Liberty, fpoi'iing of their Goods, Hazard of Life : Thou art not yet called to fuffer, but to obey, why doft. thou delay, or goefi forth unwillingly ? would ft thou reign zvith them, and not labour with them ? re- ceive the prize, and not run the Race ? divide the Spoil, and not fight the Bat- *75 tel ? look on the promife annexed to the Duty : I faid not unto the feed of Ja- cob, Seek me in vain, faith God, 1/v. 45* '9- O my Soul, arife, contend for- ward towards the Mark, Heaven is worth all thy Labour. 4. That to remove all Remora's the Lord hath promifed to affift us in thefe Duties by his own Spirit : Befides the promifes to Duties, we have promifes of Duties, God deals with us ( as we do by Way of Commerce one with an- other ) propounding Mercy by Cove- nant and Condition, yet his Co- venant of Grace is alwife a gra- cious 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, fcfY. and he gives what he requires: For Inftance, in one place he commands, Cad away from you all your tranfgrefjions , and make you a new heart, and a new fpirit ; and in ano'her place he promifeth, / will fprinkle clean zvater upon you, and you /ball be clean from all your filthinefs : A new heart al- fowill 1 give you, and a new fpirit will I put zvithin you, Ezek. 36. 25, 26. In one place he commands them, Cir- tumcife the foreskin of your hearts, Deur. 10. 16. and in another place he promif- eth, That he willcircumcife their hearts, Deur. 30. 6. in one place he commands us, To keep his commandments, Ecclef. 12. 13. in another place he promife: h to caufe us, To walk in his Jlatutes % Ezek. 36. 27. in one plate he com- mands us, To fear him, Ecclef. 12. 1 7,. and iii another place he promifeth, To put his fear into our hearts, Jer. 32. 40. in one place he commands us, To pray, to aflc, tofeek, and knock, Mat. 7. 7. and in another place he promifeth To pour upon us the Spirit of grace and fupplication, Zech. 12. 10. Thefe pro- mifes ot Duties are the Foundation of all ij6 The Life of Faith. all our Performance?, and thofe pro- mifes to Duties are the Rewards of his Free-grace and Good-pleaiures j we do no: by Working caufe him to fulfill his promifes, bat he by promifingdoth en- able us to perform our Works, and fo he rewards us accordingly. 2. For Prayer, and the parts of it, obferve this Method : i. Acknowledge the Goodnefs and Free-grace of God in thefe promifes; O Lord, why Jhouldjl thou allure me to that which I am every Way hound, to ? If I had none of thefe 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 tf Mercies ! O the Goodnefs of God ! 2. Bewail our own Dulnefs and Sloath to the Duty : Aad yet, O Lord, how dull, and remifs, and flighty am I in ihepraclice of this or that duty ? thou hajl faid, Curfed is the Man that doth the work of the Lord negligently, Jer. 48. 10. and, curfed be the deceiver, that hath in his flock a male, and voweth and facrificeth unto the Lord a corrupt thing, Mai. 1. 14. O then what is my portion, who have facriflced that which is torn and fick unto the great King and Lord of Hods, whofe Name is dreadful among the Heathen? No marvel if I feel no power, no Jweet in the Ordinan- ces of Grace, whilfl I deal partially, hear perfunctorily, pray coldly, labour not to feed on the promife, and to fuck Vigour out of it : O Lord, thou lovejl a chear- ful Giver, but my Services are maimed, and corrupt, and dead, and fuperficial, and very unchearful. j. Importune the Lord to revive and quicken our dead Hearts to the Duty ; fo prays David, Pfalm 143. 10. Teach me to do thy will, thy Spirit is good, lead me into the land of uprightnefs ; fo prays the Church, Cant, 1. 4. Draw me 9 end we will run after thee ; and fo let us pray, Give me a chearful Heart in thy^Service, animate and enliven my Heart by thy bleffcd Spirit, give me to do what thou require/}, incline my Heart to thy Statutes, and not to Covetoufnefs, Pfalm 119. 36. 4. Implore the AflWtance of God's Spirit to every good Duty, beg Accep- tance of our perfons and performances in the Lord Jefus Chrift, prels him with his promifes to fet on Duties, and to reward Duties; and what ever Duty we do, prels him with that efpecial pro- mife belonging unto it: thus if we me- ditate and pray, and pray and meditate, we may live by Faith, trueference to fpi- rkual Duties. Sect. IX; Of the Manner of this Life of Faith in Things eternal. THINGS eternal are either, C Evil, as Damnation. 7, Good, as Salvation. Concerning both, we fhall 1. Give you the promifes $ and, 2. The Ex- ercife of Faith in refpect of thefe pro- mifes. 1. Concerning Damnation, or eter- nal Confufion, we have thefe promi- fes againft it, Ifa. 45. 17. Rom.Z. tx 2. Concerning Salvation, we have thefe promifes for it, Romans 6. 23. 1 Theff. 4. 17. God hath promifed us a Kingdom, Matth. 25. 34. An heavenly Kingdom, Matth. 7. 21. An eternal Kingdom, 2 Pet. 1. 11. A Crown of Life, James 1. 12. A Crown of Righ- teoufnefs, 2 Tim. 4. 8. An unaccejfible Crown of Glory, 1 Per. 5 . 4. 2. For the Exercile of Faith con- cerning theie promifes, that we may live by them go we . 5 Meditation. to i Prayer. For *!%& Life of Faith t. For Meditation, and the Matter Of it, confider thefe Things: j. That Faith in the precious pro- miles of eternal Life quiets and chears the Heart in the Midft of Difcourage- ments: This we fee in the Lives and Deaths of God's faithful Servants, Hcb. 10 34. who took joyfully the /polling of their goods , knowing in them/elves, that they had in Heaven a tetter and an en- suring jubftance. 2. That Faith ftrives to enter into the poflcflion of this Kingdom by Degrees: Men that purchale an Inheritance t,o come in hereafter, they are glad if any part fall into their Hands for the pre- sent: Fulnefs of Glory is referved for the Life to come, but the Beginnings of Glory ( as peace of Confcicnce, Joy in the Holy Ghoft, Sandtification of the Spirit ) are vouchfafed here; Grace is the Beginning of Glory, and Glory is the perfection of Grace ; now, as Grace grows, fo we enter upon the fjoffeffion of our Inheritance : Hence ively Grace covets Grace more and more, that we may get Heaven by De- grees, and by parcels. 3. Faith earneftly defires and longs after the full Accomplifhment of Glo- ry, Ourfelves alfo which have thefirjl- fruits of the Spirit, even we ourfelves groan within ourfelves, ivaiting for the adoption, to wit, the redemption of the body, Romans %. 23. I am in a full fir ait ( faid Paul) betwixt two, having a de- ftre to depart, and to be with Chrifl, which is far better, Phil. 1. 23. Salva- tion is the End of Faiih, 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* obferve this Method : 1 . Confefs we our former Carelef- tiefs to enter upon this Inheritance ; O l 77 Lord, I have flighted thy promifes, I have neglecled the Motions of thy Holy Spirit, 1 have not carefully improved th» Gifts received, 1 have no f laboured more and more to be fealed with the promifed Spirit : Ah ! Lord, what a Dwarf am I in Holinefs and Sauilif cation ? by reafon of my float b, the powers of Grace are f$ enfeebled that I canfearce breath or ftgh+ or crawl in the Way to Heaven : O that I have not fo earneflly fought, as I might \ to make Heaven fure to myfclf, thai I have not entred poffeffion thereof, fo far as in this Life is given me of Grace. 2. Pray that the Lord would increafe 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 allure our Confciences of our Right and Title thereto: O it is God that fealeth, and makes us to read the Sealing; it is God that promifeth Hea- ven, and affe&s the Heart with the Goodnefe and Worth of the Thing promifed ; it is God that, by the pledges of his Favour, and Earnefts of his Spirit, doth teftifie our Adopiion, andcaufeth us certainly to apprehend -what he doth teftifie ; prav then, Who cm \, Lord, that thou flmiidjl make fuch ample and free promifes to thy poor 'Ser- vant? it is of thy free Mercy, and ac- cording to thine own Heart. And now, O God, ejlablijh, Ibefeech thee, the wot d that thou hajl fpoken concerning thy Ser- vant, 2 Sam 7. 25. O feel unto me the promifed inheritante, and make me qffurcdly know what tbofe Hopes are which thou ha/l referved for me in Hea- ven : Of thy Free-grace thou calledfl me to this Hope, therefore is thy Servant bold to intreat the Senfe of thy Love, the Knowledge of this Hope, the increaje of Grace, the Affurance of thy Mercy. 3. Praife God for his promifes of eternal 178 The Life of FahK eternal Life : " O Lord, thou haft " looked on my bafe Eftate, and vifi- " ted me with- Mercy from on High ; " of a Stranger and Forreigner, thou " haft made rae a free Denizen of the " New Jerulalem: Nov, I fee, I fl read it in thy precious promifes, that 179 Barely fall, but tafletb into the fea, whence nothing ordinarily is reco- vered, much lets a Milftone, thruft from luch a Hand, and with iuch Force. • Now for the exercifing of Faith con- cerning thefe Promifes, that we may • five by them, go we . c Meditation, t0 \ Prayer. 1. F or Meditation, and the Matter of it, confider thefc Things. 1. That we have had the perfor- mance of many of thefe promifes in Hand ; and this may perfuade us that the Refidue ( efpecially of the Church's Fiourifhing, and of Antichrift's Down- fal ) is as lure as that part already accomplifhed, which we fee with our Eyes ; Experience fhould ftrengthen Faith, and breed an allured Hope in God people, of the Lord's moft glo- rious Appearing, and this Hope mail not make us afhamed. 2. That the Time is now for the Church's Reftoring, and for bringing in more Kingdoms from Antichrift to Chrift ; what elfe mean all the Sha- kings 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 Pro- vidence, now we have a Seafon to help up the Church, God's holy Mountain. 2 For Prayer, and the parts of it, obferve this Method. 1. Confefs our former Neglect in our feveral Relations: " O Lord, V I have not done my Duty in my " own Family, amone; Chriilians in " the Churches of Chrift ; I have •? not performed my Vows, ferved ' my Generation, helped onward the " Building of Zion : And now, " Lord, what fhall I lay, but con- " fefs to thy Glory, and my own " Shame, my Difiefpedt of others ct Good, or of the Communion of *' Saints. 2. Pray for a Blefling on others-, as on our own felves, forget not our Re- lations to other* in our beft Prayers; be importunate with God more efpe- cially for Zion, " O look upon *' Zion, the City of our Solemnities, " \fa- 33- 2 °- let thine Eyes fee Je- " rulalem a quiet Habitation, a Ta- " bernacle that fhall not be taker* " down ; let not one ©f the Stakes '*■ thereof be removed, nor any of the ct Cords be broken. 3. Prefs we the Lord with all his precious Promifes, either to cur Fami- lies, or Chriftian Societies, or to the Churches of Chrift: We have a Pro- mife, that " The Lord will create c< upon every Dwelling-place of " Mount Zion, and upon the Al- li femblies, a Cloud and Smoak by *' Day, and the Shining of a flam- " ing Fire by Night, for upon all « the Glory fhall be a Defence, " \faiah 4. e. Now, Lord, make good thy Word, fcrV. Conclude with, " I believe, that ' whatfoever God hath faid in any 1 of theie Refpecls, he will fulfil ft { in his own Time: Heaven and 1 Earth fhall pafs away, but not one ' Jot, one Title of God's Word • lli.: 11 fail, Mutib. 5. 18. It may f be, for the prcient, Things feem c contrary, yet God hath faid ir, ' ( mould a Soul fay ) and that's c enough for me: If I can but real- * 1 \y acknowledge and believe, that ' God is able to do if, he will then c fpeak from Heaven, as he did once 1 on Earth, According to year faith, 1 be it unto you, Match. 9. 28, 29. Thus much of The Life of Faith, O o CHAP. ( i8o ) ,.. — fc »- C H A P. X. Sect. I. Of the Nature of Family S>uties. HITHERTO of the Duties which concern every Man in his own particular ; next to them fucceed Fcmily- duties; and they are fuch Duties as ought .to be jointly or relpeclively obferved by the Fami- lies and Houfes of the People of God. This is implied by that Threat, Jer. i o. 25. Pour out thy fury upon the hea- then that know thee not, and upon the families that call not en thy name ; and by that Example of Joffwah, Chap. 24. 15. But as for me and my houfe, we will ferve the Lord ; and by that Promife of God, Jer. 31. 1. At the fame time, faith the Lord, will I be the God of all the families of lfrael, and theyjhall be my people. Sect. II. Of the Preparatives to Family- duties. NO W that we may comfortably carry on thefe Family- duties , cbferve we, J 1. Our Entrance into them. I 2. Our Proceedings in them. 1. For Entrance, we mull lay a good Foundation for Traftablenefs un- to Religion in thofc that belong to this Family, as J 1. In the Governor. 4 2. In the Governed. 1. In the Governors whole Duty it is; 1. To endeavour in a fpecial Man- ner for Knowledge in God's Word, and for Holinefs of Converfation in a Chriilian Walking; This would tend much to the prelcrTaiion of his Authority, who otherwife would be flighted and difregarded, through an Aptnefs in Inferiors to take Occafion therefrom. 2. To marry in the Lord, 1 Cor. 7. 39. and then to live chaftly in Wedlock, that there may be an holy Seed, Mai. 2. 15. Now that he may marry in the Lord, 1 . Let Piety be the Mover of his Affection ; and Perfo- nage, Parentage and Portion be only as a comfortable Acceffary, confider- able in a fecond Place: Chriflianity and Grace is the chief 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, but a prw dent wife is from the Lord, Prov. 19. 1 4. Such a rare, and precious Jewel is to be fued and fought for at God's Mercy- feat with extraordinary Impor- tunity and Zeal ; and if fhe be procur- ed at God's Hand by Prayer, he (hall 'find a thoufand Times more Sweet- nels and Comfort, than if fhe be call on him by an ordinary Providtnce. 3. Let him obfervc and mark thefe fix Points in his Choice; as, r. The Re- port: 2. The Looks : 3. The Speech: 4. The Apparel. 5. The Compani- ons: 6. The Education: Thefe are like the Pulfes, that fhew the Fitnefs and Godlinefs of any Party with whom he ought to marry. 3. To Family JDutiet, l8i\ 3. To beware whom he admits to dwell with him, that they be tradable to religious Courfes: See David's Re- solution herein, Pfalm ioi. 6, 7. Mine eyes Jhall be upon the faithful of the land, that they may dzuell with me : He that tualUth in apnfecl way Jhall ferve me ; he that ivorketh deceit, /hall not dwell within my houfe\ he that telleth lies Jlyall not tarry in my fight. 2. In the Governed ; whofe Duty is both to join together iu the Per- formance of Family- duties with their Governor, and to lubmit to his Go- vernment, Prov. 1. 8, 9. My fan, hear the injlrutlion of thy father, and for fake not the law of thy mother ; for they Jhall 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 themfelves, and how they muft be exercifed. Sect. III. Of the Duties of Governors in general. IN the Proceedings of thefe Family-'- * duties, we are to confider the Du- ties, 1. Of the Governors. 2. Of the Governed. r. The Governors, if ( as it is in Marriage ) there be more than one ; as, Fir/?, The chief Governor, to wit, the Husband: Secondly, The Helper, to wit,the Wifej both thefe owe duties to their Families, and duties to one another. 1. The Duties they owe to their Families, are eithei In general, to the whole. In particular, according to their fe- veral Relations. 1. That which in general they owe to the whole Family, is either ♦~ *u ■ 5 Bodies, to their < c . i. To their Bodies j concerning which, faith the Apoftle, 1 Timothy 5. 8. He that provideth net for his own, ejpecially for thoje of his own houfe, he hnth denied the faith, and is wsrje than an infidel. Now as the Spirit of God chargelh us with this Duty, fo he fetteth us about fuch Things where- by this may be compelled ; a?, 1. That every one fhould have fome honeft and good Calling, and walk diligently in it ; Let him that fiole, fieal no more, faith the Apoflle, but rather lit him labour, working with his hands the thing ivhich is good, Fph. 4* 28. 2. That he bear a low Sail, and keep within Compafs ; remembring that oi-Solomon, He that is defpifed, and hath a fervant,is better than he that honoureth himfclj\ and lacketh brtad, Prov. 12. 9. 2. To tlieir Souls; concerning which, fome Duties they are C Perform to the Family. \ Require of the Family. 1. The Duties" they mult perform to them, are 1. To provide that they may live under the publick Miniftrey., for other- wife, how mould they he brought into the Sheep-fold of Chrift, if they hear not the Voice of the chief ,Shepherd fpeaking unto them by thole whom he haih fentr* 2. To overfee the Ways of their Families, that they ferve God ; and as in all other Duties, fo efuecially in ♦Janclifyi^g the Sabbaths: To this the very Words in tie Fourth Command- ment do bind all Matters of Families; Remember thou, and thy fon, and thy daughter, thy man-fervant, and thy maid ; Where the Lord fpeaks by Name fo the Governors, as if he would make them Overfeers of this Work of fanct.ifving his Sabbaths. 3. To fet their Houfe in Order for the Service of God, to offer Prayers and Praifes to the Lord Morning and O 2 Even- 182 TamilyJDutiet. Evening. To this Purpofe, Pray con- tinucUy{ faith the ApoftleJ i Theff. 5. 17. which we mult not underftandof uninterrupted and inceflant pouring out of Prayers, as the MaJJalians or Euchita did ; but of Morning and E- vening Prayers, the Apoftle here fpeak* ing in referei-ce and in Analogy to the € ntinual, or daily Sacrifices. Tbis was David's Practice, Evening and Morning, and at Noon will I pray, and try aloud, and he 'ft: all hear my voice ; Plalm 55. 17. and this was Job's Practice, who fen! for, and fandtified his Sons and Daughters, and rofe up early in tfie morning, and offered burnt" offerings according to the number of them all : Thus did Job continually, Job 1.5. And this was Abraham's PracVife where- foever he came, to build an altar to Ccd, Gen. it. 17. & 1 3. 4. h 21. 33. where God mould be worfnipped jointly of him and his Family : And this was Chrift's Practice for himfelf end his Family, Matth. 14. 19. and 26. 30. John 17. 1. 4. To inftruct their Families private- ly in Matters of Religion, that they may not only profefs, but feel the Power of Religion in their Lives and Ccnverfations : This Duty hah theie Specials belonging to it ; 1. A familiar ca-'echizing of them in the Principles of Religion: Thus were Parents commanded of eld, Deut. 6.7. Then /halt teach thefe words diligent- h- unto thy children, ana (jhalt talk of them when thou fitted in thine houfe, andivhen thou walkefi by the way, and when thou liejl down, and when thou rifeff up, Deut. 6. 7. 2. A daily reading of Scriptures in their Hearing, directing them to mark and to m?ke u(e of them : So Timothy was trained up by his Parents, aod that from his Childhood, 2 Tim, 3. 15. 3. /\creful endeavouring that they ipay profy by the publick Miniftry: To this End, 1. They mu ft prepare them to hear the Word, by confider- ing God's Ordinances, Promifes and their own Neceflities. 2. They muft remember ihem to look in the Word for a Chrift, and for Communion with Chrift. 3 . They muft examine them af- ter the Ordinances, what they have learned, and what ufe they can make of it ; thus Chrift, after he had preach- ed a Parable to his Difciples, he iaid unt© them, Know y not this parable ', and how then will you know all parables ?_^ Mark 4. 1 3. and then he expounds {he Parable to them. 2. The Duties they are to require of the Family, are both carefully to fre- quent the publick Miniftry, and dili- gently to be converfant in the private Worfhip ot God, and conftantly to praclife all holy and Chriftian Duties comprifed briefly in the Command- ments of God j and they are to require thefe Things, not only by telling them, calling on them, catechizing them, admonifhing them, but if they be negligent, by correcting them. Now this Correction muft be mi- niftred in Wijdom j in Patience. 1. In IVifdem. whofe Property it is to find out the right Party that com- mitted the Fault, Jo ccnfider of what Sort and Nature the Fault is, to weigh Circumftancesof Age, Difcretion and Occafions ; and to look to the Mind of the Doer, whether Negligence or mere Simplicity brought him to if. 2. In Patience, whofe Property it is to make the Fault manifeft to the Of- feader,that hisConfcience may be touch- ed therewith -, to hear what the OfFendec can fay in his own Defence, and accord- ingly to allow or difallow ;to avoid Bit- ternefs, which fooner will harden the Heart» than reform the Manners of the Offender : Thefe Rules being obferved* and the Heart lifted up in Prayer t» God FdmilyJDutiesi God for Direction and Blefling, this Correction is neceflary, as is evident in Gen. 30. 2. Prcv. 23. 14. gnd 19. 18. Thele are the Duties that Gover- nours owe to their Families in reipect of their Souls ; to correct them, cate- chize them, admonifk them, call on them, read to them, pray for them,&V. only with thefe Limitations. i. That they prefume not above their Callings: This was Paul's Ex- hortation, That no man take this ho- nour to himfelf, but he that is tailed of God as was Aaron. Heb. 5. 4. The Honour here," is the Honour of the publick Mi- fliftry, except that ; and 1 know not but that every Governour of a Family, who hath fpecial Abilities, Utterance, Memory, may read Scriptures, repeat Sermons, pray, teach and inftrutft out of Scriptures, 1 Pet, 4. 10. Thus Jacob i*id to his Houlhold, Put away the Jlremge gods that are among you^Geh. 35. 2. And without all contradiction, faith the Apoftle, thelefsisbUJJedofthe better, Heb. 7. 7. And if the women would learn any thing, let them ajk their hujbands at home, 1 Cor. 14. 35. Thus Origen ( Horn. 9. in Lev. ) would have the Word expounded in chriftian Families ; and AujUn lakh, That Which the Preacher is in thepulpet^ the fame is the HouftioUer in the Houje. 2. That they prefume not above their Gifts: This was Paul's Exhor- tation to every Man, Not to think of bimfelfmore highly than he ought to think, but to think Joberly, according as God hath dealt to every man the meafure of Faith, Rom. 12. 3. Yet I deny not but in fome Caies they may lawfully depute or fubftitute fome one in the Fa- mily, whom 'hey judge fitteft unto the Service and Lnploymenf, which they thiml elves mould ordinarily perform,as in Cafe of old Age and Weakncfs of Body ; Thus Samuel being old, made bis Jons judges , 1 Sajm, 8. 1. Or in *?3 Want of good Utterance or Expreffion of what is to be faid ; thus Aaron was Mofes his Spokefman, and in ftejd of a Mouth, Exod. 4. 16. Or in Want of a Boldnefs and Audacity, arifing from a ConfcieuJnefs of Weaknefs: Thus the good Centurion fent the El- ders of ihe7*zw to Chrift to intercede for him, Luh 7. 3. Or in cafe that a Minifter of the Gofpel do fojourn in one's Family, as Arthippus did in Phile- mon his Houfe, Phil. v. 2. Or in cafe of neceflary Abfence; thus the A- poftle Paul made Timothy his Deputy to the chriilian Thefalonians, 1 Ihejf. 3. i> 2. Or in cafe the Lordhaihbe- ftowed more of his Gifts and Graces to one than another : I know not in this Cafe, but that we may covet ea< the beji Gifts in others, as well as in our ownfelves, 1 Cor. 12. 31. Sect. IV. OftheDuties of Parents to theirChildren. TH E Duties in particular which Governours owe to the Family, according to their Relations, are either {As Parents to their Children. A* Matters to their Servants. The Duties of Parents to their Chil- dren, are either, V To their Bodies. j To their Souls. 1 . The Duties of Parents to the Bo- dies of their Children, are in many par- ticulars, but may be all cftmpriled un- der this one Head, A provident care for their temporal Good ; and this extendelh it felf to all limes, as, 1. To their Infancy. 2. To their Youth. 3. To the Time of Parents Depart ture out of this World. 1. The firft Age of a Child is his In- fancy ; and the firfl part ef its Infancy, is while it remaireh in the Mother's Womb : Here the Duty lies princi- pally upon the Mother, to haveaipecfS a! 184 al care of it, that it may be fafely brought forth. Why was the charge of abjiaining from wine, Jlrong drink, and uncleau things, given to Manoah's Wife, but becaufe of the child Jhebad conceived ? Judg. 13.4. The next Degree of a Child's Infan- cy, iswh:leit is in theSwaddiing-band, and remain a fucking child ; in this al- fo the care more efpecially lies on the Mother, whofe Duty it is to take all Pains flie poflibly may, for the Educati- on of her child j and efpecially to give her child fuck, it fhe be able thereto:- This not only Nature, but Scripture fets forth ; 1. By Confequence, Gen. 49. 25. Hof. 9. 14 1 Tim. 5. 10. 2. By Example, Gen. 21.7. 1 Sam. 1. 23. Pfalmzz. 9. 3. By Grant, the Word giving it as a ruled cafe not to be denied, Gen, 21. 7. Cant. 8. 1. Luke 11. 4 2. The fecond Age of a child is its Youth, from the Time it begins to be of any Difcretion, till it be fit to be placed forLh: Now the Duty of Pa- rents at this Time, is 1. To nourifh. 2. To nurture their children; Under Nourifhment, are comprifed Food, Apparel, Recreation, Means for Recovery of Health when they are lick ; in which if Parents provide not for their children, they are werfe than infideh: And under Nature, are com- prifed good Manners, a good Calling, frequent Admonition, Reprebenfion, Correction, the laft Remedy, which may do good when nothing elfecan, Prov. 19. 18. and 23. 13, &fV. and 29. 17. 3. The laft Time to which Parents provident care extendeth icfelf, is the Time of their Departure out of the World, and then they are to fet their Family "Dulie f I Houfe in order, and to Ieatfe their E- ltates to their children. 2. The Doty of Parents to the Soul* of their children extends itfeltalfoto all time*, as i. To their Infancy. 2. To their Youth. 3. To the Time of Parents Depar- ture out of this World. 1. The firft Age of a child is his In- fancy ; and the firft part of its Infancy, is while it remaineth in the Mother's Womb. Now the Dutyot Parents at that Time are thefe: 1. That they pray for their children : Thus did Re- helah, while the children were quick in, her Womb, Gen. 25. 22. Thofe Pa- rents that neglecl this Duty to their children, confidernot rightly that they are conceived in fin: 2. That they makefure (fo much asin them lies) that their children be born under thePromife or under the Covenant, in refpeft of the fp'iritual part of it: How? By making furethat they be under the pro- mife or Covenant themfelves: If God in Chrift be their God, they may have a comfortable Hope, that God will be the God of their Seed, according to the promife, I will be thy God 9 and the Godof thy feed, Gen. 17. 7. The next Degree of a child's Infancy is when it is born ; And the Duty of Parents then is, to give up their Chil- dren unto God, carting them into the Hands of his Providence, into the arms of his Mercy, begging for them a graci- ous Acceptation with God; and to tender them to the Ordinance, The Sa- crament of Baptifm, to get the Seal of the Covenant fet upon them, to get them mark'd out forSalvation. 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 true piety, To bring them up in the nurture and admonition of the <~i Famlly-'Butics, the Lord, Eph. 6. 4. To this End. 1. When Children' begin to read, let them read the holy Scriptures j fo was Timothy trained upfront a child, z Tim. 3. 15. and thus will Children fuck ir> Religion with Learning. 2. Let Children be catechized con- ftantly from Day to Day ; only with this caveat, that Parents deal will their children, asfkilful Nurfes and Mothers do in feeding their Children, ;. e. not to give Jhem too much at once: O- vermuch dulls a Child's Underftanding, and breeds Wearifomenefs to it ; it is moil fuitable to give \hzm precept upon precept, precept upon precept, line upon line, line upon line, here a little, and there a little, Ifa. 28. 10. Thus mall' they learn with Eafe and Delight, and in Time a great Meafure of Knowledge will be gained thereby. 3. Let Parents declare to their chil- dren, the admirable Works that God in former Time* hath done for his Church, efpecially fuch Works as he Jiath dene in their Time: Outward fenhble Things do belt work upon Children, and therefore this Direeti- on was given under the Law, Jojhua 4. 6, 21. 4. Let Parents be to their Children a good Pattern in Piety, leading them to Chrift by their Examples: This will take Phce with Children, more than *all Precepts or paternal Inftruclions : Butasfcrme{{i\AjoJhuh, ch. 24. 15.) end my houfe, zve ivill ferve the Lord : He fets himfelt firft, as a Guide to the reft. ' 5. Let Parents reDrove and correct their Children for Sin ; and that the Lord may fanctifie this Correction un- / to them: Cenfider this, O ye Parents, 'Do you obferve fuch and fuch Sins in your Children ? enter info your own Hearts, examine yauifelves, whether they come not from you : Confider 185 how juflly the Hand of God may fee upon you ; and when you are angry with your Children, have an holy Anger with your own felves, and ufe this or the like Meditation with your own Souls ; Lord, fjall I thus punifb. my own Sin in mine own Child ? /hall I thus perfecute the Corruptions of mine ewn Jnce/lors ? How then mayfl thou he difpleafed with me' for the too carnal Conception of my own Child ? It may be, 1 then lay in fame Sin, or I cfaed it not of thee by prayer : Be merciful to me, O Lord, and in thy good Ti/re, tbcw thou pity on me, and on my Child ! 6. As Children grow in Years, and in the knowledge of Chrift, and of Juftifica- tion by Chrift, let Parents train them up in the Exercife of all Duties, as, Prayer, Meditation, Self-examination, W r a;.ch« fulne(s,and all means publick and private: If this be done, the World to come may reap the benefit of their Education; fuch Children as you bring up, fuch Parents will they be, when yoa are gene, to their Children ;- and fuch Children fhall they have, who are Parents in the next Generation, ts'c. You then Ere the very making, or marring of the World: but, on the contrary, if this be neglected, the rich Man fhall rife up againft you in the Day of Judg- ment and condemn you ; for he being in Hell, had a Care of his Father's Houfe, that :hey might be forewarned, he defired Abrahartr to fend Lazarus to his brethren to tefiife to them that they came not to that j>lace ef torment; but you will not adtnor'-fh ycur Chil- cj'en, you will not teach them Ji and the Prophets ; you will net fhew trx j m the Danger of God's heavy D:i- pleafure hanging over their IIc.;ds ; you will not, whileft you live, lend a good Example before them : O you may fear that your Children mall be Fur cs of Hell to torment you. New th Lord open 8(5 Family-Duties, i open your Eyes, to foreJee t and fly thefe fu dgments to come. 3. The latt Time to which the Du- ty of Parents extends itfelf, is the Time bf their Departure out of the World, and then they owe to their Children Good Direction. Faithful Prayer. 1. For Direction: When Parents obferve their Timeto draw near, it is their Duty (hen efpecially to recom- mend fome wife and wholefome Pre- cepts unto their Children, the better to direcl them in their Chriftian Courfej To did Ifaac, and Jacob* Gen. 49' r > &c. and David, 1 Kings 2. 2, 3. 1 Chron.28. 9. The Words of a dying Parent are efpecially regarded, and make a deeper impreflion. 2. For Prayer: Then is the moil proper Time for Parents to pray and blefs their Children. As they commend their own Souls into God's Hand*, lo let them commend their Children to God's Grace ; God's Providence and Promifes are the bed Inheritance in the World ; and it 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 thro' Chrift, prevail mightily with God. Sect. V. Of the Duties of Mafters to Servants. THE Duty of Matters to their Ser- •*• vants is either Bodies. Particulars ; viz. In a due Provifion of Food for them, Prov. 3r. 15. and zj. 27. In a wife Care for their Cloth- ing, Prov. 31. 21. In a well order- ing of their Labour, fo as they may be able to undergo it: In their Eafe, Reft, and Intermiflion from Labour at lealonable Times: In paying them fufficient Wages, Deut. 24. 14, 15. In a careful preserving of their Health* and ufing Meaos for their Recovery in cafe of Sicknels, Mattb. 8. 6. and that not of the Servant's Wages, but of the Mailer's own Charge, otherwife they undo not the heavy burden, Ifa. 58. 6. but rather lay Burden upon Burden. 2. The Duty of Maflers to the Souls of their Servants, confiftsin 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 wor- fhip 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 the Encreafe of it : Nothing fo much wins a Servant's Heart, or the AfTeftions of any graci- ous Heart, as the edifying of it in grace. S E Duties Wife. TPHE Duties Of the 'f T. VI. the Husband and which the chief Go- ■*• vernour and his Helper owe toone another, are either {To their To their Souls. \ dies either Common aHd mutual. Proper and peculiar Co each fe- verally. TheTjuty of Matters to the Bo- f. The common mutual Duties be- of their Servants confift in thefe twixt Man and Wife, are Of NeceiTuy to the Being J MatrimonialUnity, Mat. 19. 6 Tit .2. 5. of Marriage ; as 7 Matrimonial Gbaflity> Mai. 2.15. Of Monefty to the Well- f Loving Afeclion of one another. being of marriage j as a \ Providident Care of one for another. The Tamily-Duties. prefuppofed The former Duties there ought to be i. A fweet, loving and tender heart- ed pouring out of their Hearts, with much affectionate Dearnefs into each others Bofom?. This mutual- melting- Heartednefs, being preserved frelh and fruitful, will infinitely fweeten and beautifie the Marriage-ftate. Now for the prefervation of this Love, let them confider i. The companionate and melting Compellations which Chrift and bis Spouie exchange m the Canticles, My fair one, mv love, my dove, my undefiled, my well Moved, the chief of ten thou- fond: fuch a fervent andchait Love as this, all married couples fhou Id refem- bleand imitate. 2. The command of God to this purpofe, Husbands love your iviviS JLph. 5. Z5. and Wives ( or young women ) love your husbands, Tir. 2. 4. Me- thinks this charge oft ramembred,fhouId ever beat back all Heart riling and Bit- ternei's, all wicked Wifhes that they had never met together, that they had never ktn one another's Faces : when the knot is tied, every Alan mould think his Wife the fitted for him, and every Wife mould think her Husband the fitteft for her of any other in the World. 2. A provident care of one for ano- ther ; which extends to the Body; No man hateth his ownfle/h, but nourifisth and cherijheth it, Eph. 5. 29. and to the good Name ; Jofeph'wasnot willing to make Marv a publick example, Mat. 1. 19. and to the Goods of this World ; in which if there fall out any crofs providence, they are both to join with Job's Spirit, The Lord hath given, and the Lord hath taken, &c. Job 1.21. But efpecially to the Sou! ; in praying together, for and with one another ; in taking Notice of the Beginning and leaft 187 Meafure of Grace, and approving the fame ; in conferring about luch Things as concern the fame, mutually pro- pounding Queftions, and giving An- twerp one to another ; in maintaining holy and religious Exerciles in the Fa- mily, aad betwixt their own telves, in ftirring up one another to hear the Word, to receive the Sacraments, and bonfcionably to perform all the Parts of God's publick Worihip: In cafe the on? prove unconverted, let the other wait, and pray, and expert God's good time: or in cale the one be a Bjbe in Chrift, or weak in Chriftianity, let the other deal fairly, lovingly, meekly, and let our Lord Jel us his Tendcr-hear- tednefs in fprricual Younglings, teach us Mercy this Way, who^is faid toge- ther the lambs with his arms, and to car- ry them in his hsfom, and gently to lead thofe that are with young, I la. 40. n. 2. The proper and peculiar Duties to each feverally, are 1. Of the Husband, whofeDuty it is, he dearly love his Wife, he wifely maintain and Sfi his Auihority over her. For the former, confider, 1. .The Matter. 2. The Manner of his Love. 1. The Matter of it is a dear Love, a fpecial Love, and a more fpecial than that common mutual Love to one ano- ther : No Queftion the Wife is to love her Husband, and a Brother to love his Brother, and a Friend to love his Friend, but more especially, or, with a mere foecial Love is ; ho Husband to love his Wife. To this Purpofe (he is called, 7 he Wife ofhisbc/om, to fhew that the o\:j ] t to be. as bis Heart in his Bofom. He mull love her at ail Times, he munipenfe: Thi? Duty whereby Children endeavour, as much as in them lies, to repay what they can for the Parent's Kindr.e's, care, and cnaft towards them, in Way of Thankfulre's : If any widows have children, or nephews, let them learn firft to /hew kindne/s at home, and te rtquit their parents, \ Tim. 5. 4. In Sicki-efs they muft vifit them, in Time of Mourn- ing they muft comfort them, in Want they muft provide for them; as the children of Jacob, who vifi ed, comfor- ted, ard went to buy Food for their Father, Gen. 48. 1. and 37. 35. and 42.3. In Time of Danger, ihev muft endeavour the;r Protection, as David did, Let my father and mother ( faid he to the Kins of Moab ) I pray thee, come forth, and be with you, till I know what God will do for me. And he brought than before the king of Moab, and they dwelt with bim, all the while that Da- vid was in the hold, 1 Sam. 22. 3,4. It God pleafe to take children out of this World before their Parents, and their Parents be fuccourlefs, they muft, as they can, provide for their Well- being after their Deafhs: Thus Chrift corrmended his Mother to his Difciple John, a little before he gave up the Ghoft, John 19. 27. It is recorded of the Stork, That when the Dames are old, the young ones feed them ; and wbtn through Age they are ready to faint in their Flying, the young ones help them ; and when they are pafl flying, the young ones carry them on their weak Backs. Thus Nature teacheth ch.ldren rheir Duty, how much more mould Grace ? Sect. VIII, Of the Duties of Servants to their Ma- ilers. lyJTI ES of Servants to their Ma- U itersj are either, 1 . - rd, as, fear. ~ . Reverenct. O . ward, as, n , * ' Vleaience. 1. The inward Duty, is, Fear: Seri vants, be /ubject to yjur mailers ivith all fear, and account them worthy of all ho- nour, 1 Pet. a. i8„ 1 Tim. 6. 2. So proper is this Fear to a Servant, as where it is wanting, there is a plain Denial of his .Matter's place and pow- er : If I be a mafler, where is my fear ? faid God, Mai. 1. 6. Obferve, I mean not an exceffive, flavifh Fear, as when a Servant fea.s nothing but the reveng- ing power of hii Mafter; fuch was the Fear of that unprefhable Servant, who could fay to his M fter, Matth. 25. 24, 25. / knew that thou wert an hard man, and 1 was afraid; but I mean an awful Fear of provoking his Ma- iler's Wrath, fo as it makes him call every Way, hefw he may pleafe his Mafter, and fuch a Fear draws him on chearfully to perform his Duty. 2. Outward Duties that iflue from this Fear, {Reverence. Obedience. 1. Reverence, which is manifefted in Speech and carriage. Thus Servants muft give reverend T'rlesto their Ma- tters, as, Father, Lord, and Mafter, Sec. They muft yield Obeyfance to them; as The children of the prophets, when they faw that the fpirit of Elijah reded on Eli/ha, they came to meet him, and bowed themfelves to the ground be- fore him, 2 Kings 2. 15. z. Obedience, which hath refpe<£l to the Commands, Inftrucltons, Re- proofs, and corrections of rheir Matters, i Pet. 2. 18, 19, 20. But here's a cale or two of C -nlcience 1 . How far the\ mufl obey ; or what is the Extent of Servants Obedience to 'Mailers? The ApriMe anlwers. Ser- vants, obey in all things your mailers according Tmily-T>Hties. "9? According fa the fejb. Col. 3. 22. It is not fufficient that Servants perform Well their Daties in fome Things ; they muft do it in all Things, yea, in Things that may be again (I their own Mind and Liking, if their Matters will have it fo : This is clear in the Exam- ple of Joab, The King commands him to number the people j Joab declare* himfelf, that he thinks it a very unmeet Thing, Why doth my Lord the King delight, faith he, in this thing ? 2 Sam. 24. a, csV. yet againft his Judgment he yields to the King's peremptory command, The King's word prevailed again/I Joab. Look as Peter, when Chrijl bid him land) out into the deep, and let down his net for a draught, he anfweredand frid, Mafter, we have toiled all the night, and have taken nothing \ neverthelefs, at thy word I zvill let down the net, Luke 5. 4, 5. So mull Servants fay, when they have a peremptory command, tho contrary to their own Judgment, this or that in all Humility, I luppofr, or I propound to you, Neverthelefs, at your zvord, I will let down the net, I will do as you pleafe. 2. But what if God and Majler fimild command contrary Things fin luch a cafe theApoftle fets down an excellent Limi- tation in thefe four Phrafes, 1 . As unto Chri/l. 2. As the fervants of Chrijl. 3. Doing the will of God. 4. As to the Lord-, Eph. 6. 5, 6, 7. All thefe im- ply, That if Mafter s command their Servants any Thing contrary to Chrijl, they may not yield to it: Upon this Ground the Mid wives of the Hebrew Women, would not kill the Hebrew children, 1 hey feared God ( faith the Text, Exod. 1. 17. ) and did not as the King commanded them. In this cafe f of eph is commended in not hearkning to his Miftris ; and the Servants of Saul are commended for refufing to flay the Lord's Priefts at their Mailer's com- mand, When Matters command or forbid any Thing againft Gcd and Chi ill, they go therein beyond their commiflion, and their Authority ceaf- eth, io that Servants may fay, IVe ought to obey God rather than men, Acts 5. 29. 3. Objecl. But fome Anabaptifts ob- ject, That all Men are alike, and that there is no fuch Difference as betwixt Ma- kers and Servants, nay, it is exprefly f»r\ bidden to be fervants of men, \ Cor. 7. 23. Sol. I anfwer, To be a Servant, in that place, is not fimply to be in iub* jection under another, but to be Io cb- fequious to Man, as to prefer him be- fore God : Hence the Apoftle elfewhere in the Duties of Servants, lays down this Amithefis, Not as men-pleafers, but as thejervants of Chrifl ; again, doing Jervice as to the Lord, and, not to men y Eph. 6. 6, 7. The Meaning is, That we muft do Duty to a Mailer, not as merely to a Man, but as to one in Chrijl' s /lead. Mafters, by Virtue of their Office and place, bears the Image of Chrift ; Chrift communicates his Au- thority unto them, and fo in perform- ing Duty to Mafters, we perform Du- ty toChrift,and in denying Duly to Ma- fters we deny Duty to Chrift :Thus the Lord (aid toSamuel, when the People re- jected his Government, They have not re* jefled thee, but they have rejected me, that 1 Jljould not reign over them, 1 Sam. 8.7. Confider this, all ye that are Servants, tho Mafters mould neither reward your good Service, ror revenge your ill Service, yet Chri/l will do both-: This is your Prerogative that fear God a- bove all other Servants; others may lerve their Mafter with Fear and Trem- bling, in fintilenels of Heart, and with good Will, but onlv Chriftians and Saints do Service as to Chrijl, and this makes them not content themfelvcj with doing the Thing, but to endea- vour. ' 194 vour to do it after the bell Manner they can, to as God and Chrift may accept of it. I have now run through the Family, and informed you of the Duties both cf Governors and Governed. Chri- ftfans, look' within you, look about 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 Refpect, yet, you Cbrifiian Society? may go to Hell for negletlingyour Dutit? as Ma ft er St Servants, Hujbands y Wives * Parents, or Children ; nay, 17/ fay a little more, that tho youjhouldbe good in one Relation, ret if you endeavour not t§ be gold in every Relation, you \fhall never go to Heaven : For the fame God that commands you tt ferve him as a Mafler^ cammands you to .ferve him as a Father , as an Hufband, Sec. And he that keeps the whole Law, and yet offends in one Point, he is guilty of all, James 2. 10. C H A P. XI. S e c t. I. Of the Preparatives to Cbrifiian Society. HITHERTO of fecret Du- ties, and private Duties, fo far as they concern every Man in his own Particular, and ia his own Family : Now, as of many Particulars con fids a Family, fo of many Families may confilt this Chrijiian Society we are ready to 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 Saints, to communicate with experi- mental Chriflians in their Experiences of Cbrijl working and dwelling in them, To exhort one another, and fo muck the more, as we fee the day ap- proaching, Heb. io. 24,25. Now that we may jointly and com- fortably carry on this Duty, obfervewe {i. Our Entrance into it. 2. Our Proceedings in it. 1 . For Entrance we muft, 1. Renounce all finful and wicked Society. 2. Entertain fuch Graces as will fit- ly prepare us' for this Society. 1. We muft renounce and difcharge all wicked Society : 2 Cor. 6. 14, 15, 16. For what fettowjbip hath right eoufnefs wit hmnright eoufnefs ? And what commu- nion hath light with darknefs ? And what concord hath Chrift with Belial ? or what part hath he that believeth with an infi- del ? what agreement hath the temple of God with Idols ? As melted Gold will unite itfelf with the Subftance of Gold, but not incorporate it felf wilh Drofs ; fo if God by his Spirit melts the Heart, and fits it for union with Believer?, t^en he feparates it from that wh.ch is Hete- rogeneous and difagreeing toil: Pial. 15. 4. Lord who Jhall dwell in thy holy Hill? faith David; thejiniwer is given, Pfal. 15. 4. In whoje eyes a vile Per/on is contemned, but he honour eth them that fear the Lord: Un erll ind the Text foberly concerning Contempt of a vile Perfon. David would no h : ve us ro de- ny him courtefies and civil Behaviour: We may eat, and drink, a; d buy and fell, and fhew Kindnefs, and pity him, and pray for him, and carry our felves with Cbriflian $ clcty] m "with all wlfdom towards him, though he he Wtjhout ; but as for holy Com- munion, wemuftfayto him as Peter to Simon Acts 8. 21. Thou haft neither part nor fellow/hip in this Body, or an Ne- Gemiah to Sanbdllit, Tociahand Gefl/am, Youbave nt Portion, nor Right, nor Me- morial in Jeru/akm. Neh. z. 20. 2. We muft entertain fuch Gracesas Will fitly prepare us for this Chrijlian Society , and they are fuch as thefe : 1. Humility, Humble Men contend not, cenfure not, quarrel not, dildain not : They can meet with unequal ref- pedls of Age, Sex, State and Parrs j th«y can decern, even Women, what is to be honoured, and if there be not always fo profound a Judgment, yet many times there is more holy, and more fweet Af- fections : They have not the Faith of Chrift inrefpeft of Perfons, but can fay to the poor Man ( if he be of the poor whom God haihchofen rich in Grace, and Heir of the Kingdom ) Sit thou here in a good place; tniy can prefer Grace before Parts, and delight in the fweet fceat of creeping Violets : They can make uf« of, and improve all other Mens Gifts, For in Honour they prefer one a- nother, Rom. 12.10. and fo they come to be kindly affectioned one to another in brotherly Love j they can fpy out Graces of all forts, in all forts and ranks of People : They obferve the fweet Affability and Courtefy of fome great ones, the honeft diligence and pati- ence of fome poor ones, the blufhing Modefty and Humility of fome folidly learned, the chearful Activity of God's Worfhip of fome illiterate, That love Chrift in fincerity, though they cannot difpute tor him : Several forts of Men, have fcveral Luftres ; now the humble learn of all, and fo receive much Benefit in communion from all: Thjs Grace then gives him a fitnefs for this Society. 2. Acknowledgment , and the prizing of ethers Gifts ; It is faid of Jpollos, that though he zvtre an tloquent Man, and mighty in the Scriptures, yet he fo /<> acknowledged and honoured the Graces of God, and the Gifts that were in Aqui- la, and Prifcilla, Acts 18. 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 en- vy and grudge at one another, but ac> knowledge and prize the Gifts of others as their own Gifts. 3. Self-denial: Phil. 2. 4. Let no* thing be done through Strife or vein Glory^ but in lowiincfs of Mind, kt each ejleem other better than themfclves : Look not every Man on bu ovm things, but every Man aljo In 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 edifying of the Body ? Paul could endeavour to pleafe all Men in all thing?. Not feeking his own Profity but the Profit of many, 1 Cor. io. 33. He hath a true publick Spirit, that prefers the Body of Chrift, before his own private ; that can deny himfelf,- fo that God may be glorified. 4. Love.: A Grace of fuch Ufe and Influence, that without Love therecan be no Chri/lian Society; it is Love that joins Hands and Hearts : So the Soul pi Jonathan was knit to the Soul of David % 1 Sam. 1 8. 1 . For Jonathan loved him as his own Soul- Love dilpofeth Men to all fpiritual Offices, to pray togeth r, fing together, talk, or confer toge. her j on the contrary, all the Gifts in the World, how excellent foever, ate no- thing worth without Love; Though I /pake with the Tongues of Men and An- gels \ Though I had the Gifts of all Pro- phecy, and under/laud all Myfteries, and all Knowledge, and have not Love , I am nothing • Cor. 13- •» 2 - 5. Amiablenefs, Facility, or Condefcen- ' fitn TRugged Stones unheiVen and un- fquared, cannot fitly ly and join toge- Q.9, lnc* 196 Chriftian Society: ther in one Building ; fowre, harfh and Allien Spirits, are not fit for Society : 1? there be a Natal, who is fuch a Son of Belial, that no Man can fpeak to him, he may not be entertained: I know there are fome good Men of an harfh and riged Difpofnion, who make many a poor Chriltian to ftartleback, though he came with a Refolution to confult and learn fomething of them : But there is in fome others ( whom I always prefer ) an alluring Facility, that doth call in the modeft and blufhing, who would otherwife ftepback: Now this .fweet Difpofnion for gaining of Souls ' into the liking and relifningof the good Ways of God, is a commendable Giace. 6. Sobriety of Spirit, in the fufpend- ing of all R.ifhnefs of cenlures, and a patient bearing with fome Errors and Offences, which unavoidably will fome- times fall out: The Apoftle hadrefpect unto thic?, when he admonifhed the Co. lofjians, chap. 3. 13. to forbear one an- other, and to forgive one another, if a- ?iy man have a quarrel againfl any, or a matter of complaint ( as the Word fig- nifieth ) even as Chrijl forgave ycu. How quarrellous are fome Men ? How loud and fhril, and thunder- ftormy in their complaints? on thecomrary, hea- venly Souls refolve to do good, and to fufferEvil; inch was David's carriage towards Shimei, when Shimei curfed him ; Come out thou bloody man, thou man of Belial: David (aid no more, but Let him curfe, becaufe the Lord hath faid unto him, Curfe David, 2 Sam. 16. 17. 7. Innocency, Harmlefnefs, or inof- fenfwenefs of Converiatlm-. Nothing more deftroys ChrijUan-fociety, than frequent Lying, Flatteries, Whimper- ing, Scoffs, Calumnies, and invented Slanders : Hence James c.tf* tftfc . Tongue, An unruly evil ^ full of deadly poifon ; Jnd if this member be nottamei* all religion is in vain, James 3.8. and 1. 26. and confequently all religious Society. 8. An holy coveting of ex t client Gifts: Emulation ordinarily engenders Strife, and overthrows Chriftian- fociety ; but this holy contention, this fpiritual E- mulation, this Zeal after more Per- fection of Gifts and Graces, the Apo- ftle enjoineth, Covet etrnejlty the beji gifts, 1 Cor. 12. 31. q. d. afFeft, emu- late, be zealous after a further Growth , or Improvement. . 9. Wifdom-, both to difcern where the rich Treafure lies, and to be able to draw it forth: There lies many Times a great deal of fpiritual Wealth in fome ©bfcureand neglected Chriflians, which many fupercihous and conceited Pro- feflbrs do pafs by and neglect. One would not think what Dexterity in Scriptures, What Judgment in Con- troversies, what Fervency and Expref- fions in Prayer, ^What Acquaintance with God and his Providence, what Strength of Faith, what Patience, Meeknefs, Moderation, Contemed- nels, Heavenly- mindednefs may be now and then found out and dilcovered in plain People, that have plain carriage, and plain fpeech : Here then is the ne- ceflary Ufe of Wifdom, to diicover thofe Gifts and Graces; and when we find fuch a Vein, to dig it, and draw it forth: Do you obferveoneof great Dexterity in Scriptures ? propound to him fome d fficulr Place where you were fain to make a Hand. Do you ob- ferve one well ftudied in controversies ? defire him to umie a Knot, where you have been a great while looking for an End. Doyouobferve one acquainted with cafes of Defer'ion and ioul- clouds? learn of him wha' Experiments he hath collected, and which was his Way out ol the Mill. Do you obferve one power- Cbrifttan Society. j 97 powerful in Prayer ? get him to com- mend your Suits with you unto God. All Men would be dealt with in the proper Way wherein they are verfed, and wherein they excel. Sect. II. Of a mutual Exchange of Gifts and Graces. AFTER the Preparatives, we f*' come to the Duties themfelves j which confift, i. In a nTutual Exchange and im- parting of Gifts and Graces 2. In * mutual Serviceablenefs to the Bodies and Souls of one another. 3. In a mutual walking together,and holding of Hands in the Ordinances of Chrift. 1. There muft be in Chriftian-focie- ty, a mutual Exchange and imparting tf Gifts and Graces: God hath dif- penfed Variety of Gifts unto his People; as Job was exa mjjgf y for Patience and Uprightnefs ; Mms for Faithfulnels and Meeknefs; Jofiah for Tendernefs and Activity in the caufe of Reforma- tion ; Timothy for Minifteri.il Diligence and care of the Flock: The Gift of Chrift is Grace, according to Meature; hemeafures to one fuch Gifts ; to an- other fuch, to another fuch and fuch, as he pleafeth : Unto every one of us is given Grace, according to the meafure of the gift ofChrifl, Eph. 4. 7. God gave the Spirit without Meafure unto Chrifr, but we have it according to our fcant- ling, and as he pleafeth to honour and entruft us: To cue is given the word of knowledge, to another faith, to another prophecy, to another the difcerning of fpirits, to another divers kinds- of tongues: Thus every Man hath his proper Gift of God, One after this manner, and another after that \ 1 Cor. u. 8. and 1 Cor. 7. 7. One hath Quicknefs of Parts, but not fo folid a Judgment ; another is folid, but not fo ready and prefential ; one hath a good Wit, an- other a good Memory, a Third a good Utterance ; one is zealous, but un- grounded j another well- principled, but tjmerous ; one is wary and prudent, Br- other open and plain-hearted; one is trembling and melting, another chear- ful and full of Joy : Now thus God freely gives, and molt wifely difpefeth, that we may be engaged to ufe his Bounty to er.ch others Help: The knowing Cnriftian is to impart to him that is weak in Gifts, and the zealous Cnriftian that hath fewer Notions, is to impart his Warmth and Heat to his knowing Friend: The Cnriftian that hath collected Experiences, or found out Methods for the Advancement of Holinefs, muft not deny fuch Know- ledge to the Body ; Chriftians muft drive an open and free Trade, they muft teach one another the Myftery of Godlinefs: Tell your Experiences, and tell your Conflict*, and tell your Com- forts, make all that you have, the Body's, and all that the Body hath, yours: Some fay, The Art ot Medi- cine was thus perfected, as any one met with an Herb, and difcovered the Vir- tue of it by any Accident, he would poft it up in fome publick Place, and lo the Phyfician's Skill was perfected, by a Collection of thofe Experiments and Rcceits. We muft one Day account how we have laid out our Knowledge, our Utterance, our Spirit of Prayer, our Ability of difcerning, our Experi- ence of God, our Tafte of the Promi- fes,our Enlargements after Prayer, our Improvements by Conference, our com- forts after private Humiliation, our ftrengthning b, Sacraments, or vha.t elfemay be inlhnced in for the U'e of others; how we got rid of fuch a Lu ft, how we mafter'd fuch a Temptation, how we attained to fuch a Facility in this or that Duty ; and there muft be Q_q s this i$8 Chriftiati Society, this Commerce ameng them that are in this heavenly Partnership. Sect. III. Of mutual Serviceablenefs to the Bodies and Souls of one another. THERE muft be in this Chrijliatp foclcty, a mutual Serviceablenefs, i. 71? the Bodies. s. . To the Souls of one another. i. To the Bodies of one another : The primitive Chriftians excelled in this Care, they put their Eftates ( by rea- fon of the Perfecution ) into a common Stock, Acls 4. 32, 34, 35. that all, e- ven the pooreft fort, that in thofe hard and uncertain Times gave their Names to Chriftianity, might be tended and looked on with equal Care and Re- fpeand Neceffuies of each, by praying for one another, that it might be uleful and leafonabletoall. 2. \n the Sacraments, joying in one a- nother, beholding their order andJledf'ajU nefs of Faith in Chrift , Col. 2. 5. How fhould they but refayce together in the Love of God, feeding at the fame Ta- ble as thoie that fhall meet and fit down with Chrift in his Kingdom of Glory ? How fhould they but behold their Or- der and Stedfaftnefsof Faith, now re- newing their Covnant of Love among thcmfelves, and laying down all Grud- ges, Rancour, Prejudice, Uncharita- blenefs, Surmifes for Chrift's Sake, and 'giving ihe right Hand of Fellowfbip, cordially & unfeignediy to one another, as thole that find themfelves to be all Retainers to the lame Maftcr, and pro- vided for with the lame Care, and pur- chased by "he Price of the fame Blood. 3 In Prayer for and with each other : In primitive Time?, they uled to tran- f*ct oneanothers Affairs in the court of Heaven by Prayer. Pray always, fcfid Pi 00 Christian Society, Paul, with all prayer andfupplication, for all faints, an ■> for me, Eph. 6. i8, 19. and, Pray one fcr another, faid "James, ch. 5. 16. that ye maybe healed, q. d. if the Heart rankles, or if there be any Fallings out, any Differences and Tanrings among Chriftians, let inem meet together, and humbly acknow- ledge where the Fault lies, and makeup the" Matter before God, who is both a Witnefs of their mutual fincerity, and is only ab!e to fearch the Bottom of the Wound, and to cure it. Sometimes Chriftians have known bleffed Experi- ments of this, and can tell when a Pro- bation ejl was written upon it. 5. In falling for the afflicting, and humbling of the Soul ; fo Ezra and his Men, and EJiher and her Maids, main- tained Communion together: Such fading Days, are foul-feeding- days,and fcul curing Day.*,; fome Difeafes, fome Lufts will go out no other Ways. 5. In mutual Bemoanivgs, Confeffions, and opening of our Sores and Wounds ; it may be, when the Apoftle faith, Con- fefs your Faults one to another, he means more than Acknowledgement of Offen- ces, whereby a Man hath finned againft his Brother; viz. that Chriftians fhouldalf® bewail their Failings, Infir- mities, Deadnefs, Unfavour'mefs,Cold- nefr, Narrowneis, Unfruitfulnels to ■ one another, to fee whether oihershave been in the lame Cafe, and what courfe they took, and what Remedy they procured. Many Souls may perilh through too much Refervednefs and Modefty. *-. . , , 6. In holy Conference : This indeed ic it rjiat mifcht much improve the meet- Irct of Chriftians. In the Prophets Time when proud Scorners, and pro- fane fainted Men talked vainly, and did even what they lift, then they that fear. ed the Lord met, and [pake often one to another, Mai. 3. * 6 - n0 doubt the ? fpakeorGod, and his Counfels, ofh!3 Work j and Ways, of his Providence and Goockiefs, of the Bafenefs of Athe- iftical Thoughts concerning God : Would Chriftians thus meet and ex- change Words and Notions, they might build up one another, they might heat and inflame one another, they might ^rengihen and encourage one a- nother, as the Brethren did Paul, 1 Theff. 5, 11. And have we not an ex- prels Command for this Duty of Confe- rence ? Thus /hall ye jay every one to his brother, and every one to his neighbour, What hath the Lord anfwered? and what hath hefpoken ? Jer. 23. 35. And now I am fallen on this Duty, give me leave to lay down fome Expe- riments and Proceedings of fome Chrift- ians as willingly joined themfelves in a Chriftian Society, and by God's Blef- fing thereby fweetly improved them- felves. Sect. V. Of fome Orders to which fome 'Chriflians fubferibed before Conference. IN this Conference of Chriftians, 1. Some Orders were made, to which all fubferibed. 2. Some Queftions were propounded, to which all anfwered. 1 . The Orders were thefe ; 1 That every Wednefday, efpecial- ly during Winter, we will meet for Conference about Soul-aftairs. < 2. That if any Difterence in Opini- on fhall arife amongft us, we will fully debate, and then fubmit to the Judg- ment of the Society, as it mail be made good out of the Word. 3. If we obferve any of the Society to fall into any fin or Scandal, he that obferves it mail firft warn the 1 arty thereof; and if he offend asain in the fame Kind, the Obfeiver mail then Cbrittian Society join With himlelf one or two more to warn the fame Party ; and if he will not hear them, the Obferver orany o- ther fhall ihen acquaint the Society at our next meeting j and it he will not hear them, that then he be excluded till he repent, and be voted for his AdmifB- . on again. 4. That whatfcever is fpoken a- mongft us ( the telling whereof may tend to the Prejudice of any one of as) fhall be kept fecret, upon Pain of un- dergoing fuch Ceniureas (he major part of the Company fhall think fit. 5. That tor AdmifTion of any into our Society, we wiii not be too ftrift nor too large ; not too ftridt in excluding any, in whom we havea- ny good Hopes of Sincerity, and real Defire to increafe their Knowledge, and mutual Love, tho' they may be but weak in Gifs, Rom. 14. 1. or too large in admitting luch, who mny be either heretical in opinion, 1 Thefl* 3. 6. or inordinate in life, Tit. 3. 10. And by this Rule, thofe that are to be admitted fhall be voted by the major Part of us. 6. That for better regulating of this Society, we will have a Moderator. And what further Orders we or any of us {hall hereafter think upon, we fhall propound the fame to the Society at our next meeting; and the lame fhail be confirmed or annulled, as it fhall be a- greedby the major Vote of our Society, 7. That the Moderator fhall pro- pound the Queftionand Matter of our Difcourfe the Week before it be difcui- fed j and at every Meeting begin with Prayer, and end with Thankfgiving. Sect. VI. Of feme Que (lions of pratlical Divinity, which at the Conference were propoun - ded and anfwered, pHc Queftions propounded were of . feveral Sons. 2QI 1. Choice Heads of practical Divi- nity. 2. Wholefom Cales of Confcience. 3. Some controverted Points. The Queilions of the firfUort, Were thele and the like : §, 1. What was the Happinefs of Man's Condition in the State if Innocency. GOd made Man in his own Image, Gen* 1. 26, 27. and 9. 6. Ecclef. 7. 29. Eph. 4. 24. 2. Man was wonderfully and fearful- ly made, Pfalm 139. 14. 3. Man was made Lord of 2II the Creatures, Gen. 1. 26.28. Pjalm 8. 6. 4. Man had a perfect Kncv.led^e . J God, Rom. 1. 19, 20. 7 The Creatures, Gen. 2. 19. 5. Man had fweet and immc communion and conference with God, Gen. 1.28, &c. and 3. 8. 6. Man was placed in Paradile, Gen. 2. 15. 7. Man was made little lower than the Angels Pfalm 8. 5. 8. Man laboured without Pain, Gen. 3. »7. 9. Man livetl without fin or fharr.e, Gen, 1. 51. and 2. 25. 10. Man was crowned with Glory and Dignity, Pfalm 8. 5. 1 Cor. 11. 7- 11. Man was God's Delight, Prcv. 8. 31. i 2. Man had a Poflibility not to die, Gen. 2. 17. and' 3. 19. 13. Man had a free Choice of good ard evil, not ncceffitatcd to ei;her, Gen. i. ib. § 2. What are the Miferies of Man in State of Nature ? 1. TJ E is impure in his Conceotion, X~\ Pfahn si. 5- 2. He is born in Iniquity, Jfyalm 51. 5. Cbriftian Society. 202 3. He k delft ! Wita Sin in the K hole Lire, / Yidb 64. 6. iszti. 16. 6j .Rcw. 7 . 2 -. . 4. His ThO'j^V< afe corrupted with Sin, Gen. 6. 5. Eph. 4. 1.7, 1 8. 5. All the Menders of bis Body and Powers of his Sou! are defiled with Sin, 2 Peter 2. 1 4. 6. His Members are Servants toUn- righteoufi.e'sand to Iniquity, Rom. 3* 1 3, to 16. and 6. 19. 7. He is fpiritually blind, Rev. 3. 17-* 7>r. 10. 14. 1 C»;-. 2. 14. £/>£. 5. 8. 8. His Mind is fet in evil Works, Eph. 4. 18. Col. 1. 21. 9. His Will lufteth after Evil, Rsm. 8. 7. 10. His Heart is deceitful and def- pcr-itely wicked, ^Jer. 17. 9. 11. His Affections are inordinate, Ifaiab 59. 7. 12. He hath a defiled Confcience, Titus 1. 1 5. 13. He hath an unfatiable Defire af- ter Sin, Job 14. 4. and 15. 16. 14. He is full of Sin, Prov. 22. 15. Rom. 1. 24. and 7. 5, 14* 2 P £t * 2. 19. 15. He is dead in Sin, Eph. 2. 1,2. 16. His civil Actions are Sin, Prov. 21.4. 17. His beft Services are Sin Prov. 15. 8, 9, 28, 29. 18. He is unable to any Good, Rom. 3.12. andy.ig. and 8. 8. 2 C*«/. 20. 16, 17, 18. 22. He is without Chrift, Eph. 2. 12. and out of the Communion of Saints, Eph. 2. 12. 23; He is a Bond-flave of Satan, 7*j&«8. 54, 44- *C*/\ 4-4- Eph.z.t. 'Heb. 2. 15. 24. He is a Child of Wrath, £/>£. 2.3 , :;. He is rubjfel: to all the Cakml- tie 6 and Curies of this Life, Deut. 28. 15, 16, Sic. 26. His Life is ftiort, and vain, and full of Toil and Care, Gen. 3. 19. Ecclef.s,. 14. Pfalm 103. 14, 15. 27. He is li.;b!e to Deatn, Rom. 5.' 12. and 6. 23. G*«. 3.15. £)« 18. 28. Gal. 3. 10. Col. 3. 6. 14. We muft remove all Lets and Impediments that hinder Converfion, Dcut. 1 2. 8. Epk. 4. 17. 15. We muft conlider ttyu by fin we had an Hand in crucifying Chrift, Zecb. iz. 10. Afts 2. 36, 37- 16. We muft judge our felves, that we be not judged, 1 Cor. 1 1 . 3 1. 17. We muft forfake our Ways and Thoughts, and turn to the Lord, Ifaiah 55. 7. Joel 2. 13. Afts 2. 38. 1 8. We muft avoid evil Society, 2 Cor, 6.17, cs7. 19. We muftdefire after Chrift and his Righteuulhefs, Mat. 5. 6. icVz/. 3.18. nd 21.6. 20. We muft believe on the Lord Je- jus, John 3. 15. and 6. 35, 65. Afts 16. 31. Gal. 3. 22. Eph. 2. 8. 21. We muft reft on God's Pro- mifes in Chrift for Converfion, Ifaiah 43. 45. and. 44. 21, csV. EzeL 26. 26, CsV. 22. We muft deny ourfelves, Afof. 15. 24. L?//v 14. 26. 23. We muft be Doers of the Word, and not Hearers only, James 1. 22. §. 4. What are the figns of a found and fmcere Humiliation ? A Sorrow for fin, becaufe God hates * x it, Pfalm 51.4. 2. A breaking of the Heart out of pure Love to God, Romans 2. 4. 3. A Sorrow for fin, becaufe it cruci- fied Chrift, Zcch. 12. 10. 4. A free Acknowledgement of our Unworthinefs, in greateft Ful- nefi of our worldly Felicity, Gen. 32. 10. 5. A fuiFcring of Sorrow to abide on the Soul, and not putting it offby worldly Comforts, Ifaiah 58. 5, 6. Joel 2: 13. 6. A mourning for lefler fins, as well as for greater; for the evil that cleaves to a Man's beft Works, as for his other evil Actions, James 2. 10. 7. A Submiffionto God's Will, let him do what hepleafeth, Jojbua 10. 15. 2 Kings 20. 10. Jer. 10. 19. 8. A throwing of the Soul (being affrighted with the Threats of the Law, and Accufations of his own Confci- ence) wholly upon Chrift and his Promifes, Luke it,. 12. Aels \6. 51. 9. A Hatred againft, and fhunning of all fin, Job 42. 6. Pfalm 119. 113. 2 Cor. 7. 11. 10. A leaving of all fin, and doing the contrary good Things, Ifaiah 58. 6, £57. Micah 6. 8. 11. The ieven Marks of godly Sorrow laid down in 2 Cor. 7. 11. §. 5 . What Means hath God appointed for Brokennsfs of Heart. AN eying of the Word as it is an Or- "* x dinance for that very Purpofe,J^. 23.29. 2. Attendance unto, and hearing of the Word powerfully preached, 2 Kings 22. 19. 3. A fight and fenfeof ourfin^, Ezi'& 9.6. Pfalm 31. 9, 10. and 38. 3, 4,17, 18. Jer. 23.9, 67. 4. A Confideration of the fins of our Prophets, Jer. 23. 9. 5 . A Confideration of Chrift crucified for and by our fins, Zecb. 12. 10. Acls 2. 37. Rr 6. A so4 Chriftidn Socittyl 6. A Confideration of the Hardnefs cf others Heart?,much more of our own, Mark 3.5. 7. Prayer for contiite Spirits, Pfalm 51. 10. 8. A Remembrance of our Affliction and lAlfcry tJcJJwa 7. 5. Lam. 3. 19, 20. 9. A Confideration of God's with- drawing his comfortable Preience from us, Lam. 1. 16. 10. A Confideration of God's infinite Love and Grace to our Souls, Joel 2. 13. Rem. 2. 4. 11. A Confideration of the Death of God's Saints, who are as the Pillars of the places where they live and abide,I/i. 38. 2. and 57. 1. 12; A Confideration of God's Judgments on others, who have been hardened in fin, Hebrews 3. 8, &V. 13. An actuating of our Faith in refpect of the precious Promifes ot foft- ning Hearts, Ezek. 11. 19. and 36. 26. §. 6. What are the Means both for the obtaining amd increafing of Faith P T™* He preaching of the Word, John 4. •*• 42. and 5. 24. Afts \ 3. 48. and 14. 22. and 16. 14, 32, 34. Ails 18. 8. Rom. 1. 16, i$c and 10. 8, 14, 17. Eph. 1. 2. The Influence and Affiftanceof the Spirit concurring With the Word, 1 Cor. 2. 4, c. 3. A foriaking of our own legal Righ- teoufnefs, Rom. 3. 25. and 9. 30, ^. P£/7. q.8,9. 4. Godly conference with olhas.Joh. 4-7> 29, 3°- -^' 7f - > 7- 2, 4- 5. Due Adminiftration of the Sacra- ments of 1. Baptifm, Rom. 4. 11. Heb. ir> 22, 23. 2. The Lord's Supper, 1 Cor. 10. 4, 16, Gal. 3. 1. 6. Fervent Prayer and wreftling with God, Luke 17.5. and 22. 32. Eph. 3. 1 6, fcfr. 1 77^ 3. 10. 7. A complaining of our own Unbe- lief, Mark, 9. 23, 24. 8". Experiences of God's former deal- ings, 1 Sam. 17.37/2 Cor. 1. 10. 9. A Confideration of the Faithful- nefs of God in his Promife?, Heb. 1 1 . 1 1. 10. A drawing nigh to God with an Heart fprinkled from^n evil confeience, Heb* 10. 22, 23. §.7. JVhat are the Signs of a truejujlii fying Faith, THe blefled Fruits of the Spirit, Gal. 5,22,23. 1 Tim. 2. 15. and 6. 11. 2. All the Graces linked together in that golden chain, 2 Pet. 1. 5, 6, 7. 3. A Love of Chrift, John 16. ij, 2 Tim, 1. 13. Philem.s. 1 Pet. 1.8, 1 y 4, 5> 6 - 16. A Hope and Belief of God's Acceptance when we come to him, Jer. 3. 22. 17.' The Publication of Chrift's Mar- riage with our poor Souls, Jer. 3.14. 18. A confideration of thole com- forts that await Repentance, Mattb. 5. 4. Ltifo 15. 7, 17, 1 3. § 9. What are the Signs of true and evangelical Repentance ? 1. AN abhorring of Sin, and ofo **■ felves for Sin, Job 42. 6. A; ur- mos >• 2. A godly flume for fin, Ezra 9. 6. Jer. 5. 24, 25. and 31. 19. Ezek. 16. 61 , 62. 3. A Mourning forlin,becaufe God is offended, 1 Sam. 7. 2. Pfalm 51. 4. Z^/>. 12. 10, 11. 4. Sorrowing mingled with Hope, Ezra ro, 1,2. 5. Serious careful nefs," 6. Judicious clearing, , 7. Holy IndigHation, 8. Filial Fear. 9. E^ger Defire. 10. Godly ZeaJ. i.i. Impartial Revenge for Sin, 2 Cor. ft 1 1. 1 2. Works meet for Mattb, 3. 8. Acls 26. 20. 1/fl/cA i. 16, 17. Hofea 12.6. 13. A Forfaking of fin, Ezek. 14. 6. £«^ 18. 28, 33. Rom. 6. 6. /&£. 6. 1, lfaiab 30. 22, 14. 2 C in our Hearts unto the Lord, Epb. 5. 19. 20. 9. By vvorihily receiving the Sacra- ment of the Lord's Supper, 1 Cor. n, 24, 25. 10. By lovliig the Lord Jejus Chrift, Cant. 1.3. Luke 7. 47. 1 'ji.bn 4. 19. Chriftian Society. It. By denying ourielves and high- f Excellencies in refpcc't of Chrift, jkez . 4. 10. 1 2. By a publick Profefiion o>iChri(Ti Sovereignty, Phil. 2. 1 1. 13. fcy luffcring willingly fer the Name of the Lord Jefus, 1 Ptt§r 4, 14, 16. \'ix. JVhat are the Signs of a fweere Love to Cbrijl. 1. T VPright walking with God, Cant. ^** 1.3. John 14. 15, 2 r, 23. Eph. i . 4. 1 John 25. 15. 2. A fainting and languifhing De- iire after Cnrift.,Cdnt.$.i, to 4, and 5.S. 3. A Love to the Members cf Chrift, 1 John 4. 1 2, 20. 4. A Hating of Evil, Pfalm 97. 10. 5. A Relieving of :he poor Members Of Chrift, Mattb. 25. 45. ijobn 3. 17. 6. A full A flu ranee of Faith, Cant. 6. 3. .R0///. 8. 38, 39. 7. A Difeftecm of all Things in com- panion of Chrift, Maith. 10. 27. Phil. * 8. 8. A conquering of all Difficulties and Difcouragements for Chrift, Cant, 8.6, 7. Romans 8. 35. 2 CV/*. 5. 14. 9. A Hea?r and Tongue enlarged in the Praifes of Chrift, Cant. 5.10. to the End. 10. A'l the Fruits of the Spirit, Gal. 5.7.2. 11. A contemplation of C'nniVsLove, and Defires after further Senfe Eph. 3. 17 , to 19. 12. A Reftlefnefs of tl in the Non-enjoyment of Chrift, Cant. 3. 1, to 4: 13: A cortcntednef3 luffer cen- furei, Difgraces, am for Chrjft, Cant. 5:6, 7. 8 AJ- ,t. 1 3. 14: A Rejc cing in Chri we love,/ 3 /.,'/;;/ 5: n: J hn 1 (.: 28. '5 : A patient waiting for Chnft's Appearing, 2 Theff.y. 5: 207 § t2. ^ittf/ are the Cau/es in us of Cbrifts withdrawing from us f i.f^Ovenant- breaking, Dcut.$\, i6> ^ -fcrV. 2. Idolatry, or fpiritual Whoredom, Deuteronomy 31. 16, &fc: Pfalm 7S. 58, 60. /&&z 5. 3, 4, 6. 3. The Pride of our Hearts, Hofea 5. 5,6. 4. Hypocricy in Gcd's Service, Hofea 5. 6. 5. Infidelity or Frowardne.'s of Hearts. Dent: 32: 20. 6. Leaving our firft Love, Rev. 2' 4, 5- 7. Carnal Security, Pfalm 30. 6, 7. Gra/: s- 3- 8. Carelefnefs of accenting the Sea- fons of Grace, whether Chrljl draw near in Ordinances, or in inward Dil- pv;fitions, Cant: $: 3, 6. 9. A preferring of the creature be- fore Chri.'i, Lai.-.h 57: 17. io. A Wearinefa of Goc's Ordi- nances, Jei . : y. 38, 39. Mai: 3: 7. 11. A Withdrawing from God in the Duties of our Obedierce, Dent: 32: 20. 2 Chron: 15: 2. //e/h? 5: 4, 6. § 13. What are the causes for which Chrij] on his Part withdraws him. feffrom us ? i.'TTO try us what is in our Hearts, X Dcut: 22: 20: 2 Chron. 32, 31. 2. To bring us to ?.n humble Ac- J-.n iwledgenftnt of our firs, Jcb 13. z . to the end. Hcfea 5.15 |o. 7, 3. To prevent fpiritual Pride in vs 9 2 Cor. 12. 7, 8. 4. To make us pray earneftly to him, Pfalm 3. 7, S. ,;.vi 13.1, 4« 4. A diligent Enquiry after Chrift, Cant: 3. 3,4. 5. A Moaning and Weeping for his Lofs till he be found, John 20. 11, 13, &c. 6. A Drawing niah to God in the Duty of Prayer, Lam. 3: 57. Pfalm 51. 12. #«i 145. 18. James 4. 8. 7. A Preflingof G©d in Praver with his Word and Promifes, Pfalm 1 1 9. 49, 50. 8. A due Receiving of Chrift in the Lord's Supper, 1 Cor. 10. 16: 9. A Feeding upon Chrift fpiritual- ly by a true and lively Faith, John 6. 56. ifaiah 50. 10: 10. A Recourfe to our former Ex- periences, Pfalm 77: 7 , &c. 11. An Hope that for all this we fha'l enjoy Chrift, Pfalm 43. 5. 1 2. A Liftning and Submitting to the Voice of his Spirit, Rev. 3. 20. 13. A Walking in his Statutes and keeping his Commandments, Levit. 26: 3, II, &c. § 15. Of what ufe is Chrijl to a Be- liever already juflified ? i.^Hrist is Wifdom and Sanclifi- v -' cation unto us, 1 Cor. 1. 30. 2. Chrift is the Satisfaction of all our Defires, John 6. 35. 3. Chrift is our Example in for- giving of others, Ephefans 4, 32: Col* 3. 12, &c. 4. Chrift is our Example in fuffer- ing Injuries with Patience, Heb. 12. 3 : 1 Pet. 2.21. 5. Chrift is our Example in Holi- nefs, 1 Pet. 1. 15, &c. 6. Chrift is our Example in Love, Eph. 5. i,z, 7. Chrift is our Example in Meek- nels, Lowlinefs, Humilirv, Matth. 11: 29. John 13. 14, &c. Phil. 2. 5. 8. Chrift is the Way and Means of our Accefs to God the Father, Rom. 5. 2. Heb. 10. 19, 20. 9. Chrift is both the Reprefenter and the Granter of our Requefts, doing for us wbatfoever we defire in his Name, John 14. 13, &c. Rev. 8. 3. 10. Chrift is our confolation in Suf- ferings, 2 Cor. 1.5. 11. Chrift is our continual Joy, Rom, 5 . 1 1 . 1 2. Chrift is the Death of Sin in us, Rom. 8. 10. 1 Cor. 15. 57. Hebrews 9. 14. 13. Chrift crucifies the World in us, Gal. 6. 14. 14. Chrift is our Freedom, the El d of the Law for Righteoulnefs, Rom: 8 2. and 10. 4: Gal. 5: 1 : 15. Chrift is our Life, the verv Life of Grace in us, John 14. 6. Rom. 8. 11: Gal. 2. zr>: Eph. 3. 17. 16: Chrift makes In rerceflion for us, Rom. 8. 34. Hebrews 7. :•.$, 1 John 2. 1. 17. Chrift is our Upholder in Temo- tations, Heb. 2.18. Cbriftian i%. Chrift is oar Harbengcr for Hea- fen, John 14.. 2,3. 19. Chrift is our Mailer, Mattb, 23. t. 10. our Lord, Rom, i, 4, 9. our Head, Epb. 4. 15. our Mailer and Lord, John 13.13. 20. Chrift is our Inabler to do all things, Phih 4. 13: 2 1 . Chrift is both the Author and Fi- nisher of our Faith, Heb. 1 2. 2. 22. Chrift is our Saviour, yea Salva- tion itfelf to us, Rom. 5.9, 10: 1 Thejf. 5. 9: 2 Tim. 2. 1 1, &c. 23. Chrift is our very Being, the Food and Soul of our Souls> "John 6. 55. im 17- 28. 24. Chrift is our Allin AII,Cc/.3:ii. Sect. VII. Offome Quejlicns or Cafes of Confcience, which at the Conference were pro- pounded and anjwered, TH E Queftions concerning cafes of conference, were thefe and the like: § I. Whether d Believer may profit more, or be more intent in public k, or infecrct Prayer ? IT was anfwered, That this cafe ^ might better be refolved by Experi- ence than Scripture ; ?.nd accordingly fome preferred publick Prayer for thefe Reafons : 1. Becaufe in Publick they are ftir- red up by others ; but in private or fecret Prayer, they had none others to join with them. 2. Becaufe in publick Ihey that cx- ercifed had more excellent Gifts, which exceedingly tend to their Edifica- tion ; but in fecret they found them, felves weak, and dull, and dea>hearted ordinarily. Others Mjfwered other wife, and pre- ferred fecret Prayer on thefe Grounds : 1. Becaufe in fecret they could con- lefs moje ialargedly and feelingly their Society. 209 own fin?, than others could do it for them in publick, to whom they were not particularly known. 2. Becaufe in fecret they had fewer Occafions of DiftracYton, than in pu- blick, and confequenty they kept clofer to God in the Duty. 3. Becaufe they found by Experience that in fecret their hearts were more up; and when they thcmfelves were to per- form in publick, the Society whom they joined with did ordinarily more ftraUen them. 4. Becaufe in fecret they could take more Painj with their Heart ; as in midft cf Prayer to proftrate, or by breaking off to meditate, ir'c. which conveniently they could net do in pu- blick. ■In Conclufion this Cafe was refolved, ThStfome Believers may profit more, or be more intent in publick , others in pri- vate : And tyle Reafon rendred was, Becaufe the Spirit that helps us to pray, is a free Agent, and works diverlly in the Hearts of his People, to fhew the Diverfity of his Gifts, and his diver fe Manner of working. §. 2. Whether a ChrijV.an in bis own ion decaying in Grace, net yet grow in Grace ? and if jo, • What are the Reafons ofhiszi. Jpprehenfcns ? TO the firlt Queflion it was anfwered affirmatively ; as in cafe of Temp- tation, Pfalm 73. 2i, erV. or in a fpiri- tual Defertion, Pfalm 51. 12. and 88. Ifa. 49- « 4- To the fecond Queflion thefe Rea- fons were given in ; 1. The Neglecl of Self-examina- tion. 2. The Want of God's li\ely Ordi- nances. 3. A too much sying of our Afflic- tions. 4: A 2XO 4. A too much poring upon Sin, without arty Thoughts of Chrift or Free grace. 5. The Want of the Light of God's amiable Countenance. 6. The Infenfiblenefs of Grace, which is of a fpiritual Nature, and not fo eafily to be perceived. 7. A prefent Deadnefs or Dulnefs of Spirit. 8. A mifapplying of fome one or more places of Scripture, as Hebrews 6. 6. fcfV. 9. Weaknefs of Knowledge, or Want of Judgment in luch experimen- tal Pafl'ages, elpecially in the Beginning of Chriftianity. io. The Diftemperofthe Soul,efpe- cially in Defertion, when as in the Diftemper of the Body, a Man think- ing or fpeaking idly, we fay it is not he, but his ficknefs ; fo it is in this cafe. In Conclufion, thefe Reafons were approved j but we agreed, 1 'hat all the fucceeding Anfwers or Refolutionsjhould be proved out of God's holy Word. § 3 . What figns of true Grace, ihofor the prefent butfmallor weak Grace ? Chriflian Society] A Willingnefs to be admonifhed,and »3- to have our fins difcovered, Job 23. Pfalm 141." Z3. rjuirn iq.i» 5. A Cenfideration of our fins, with Endeavours to turn to our God, Pfalm U9. 59. Lam. 3. 40. 3. A feeling fin to be a Burden, Mat: 11. 28. and a Sorrow tor fin, Zech. iz. 10, 4. A loathing of our fins, Ezek. 36. 31. 2 Cor. 7. 11. 5. An hatred of the Occaiionsofevil, Jude 23. 6. A Rcfolution to relinquifh fin, Pfalm 17.3. Prov. 28. 13. Z.^15,17, 18. 1 John 1 . 9. 7. A weak Apprehenfion of the Pro- mises of God concerning Forgivencfs, Pfalm 31. 9.z. 8. An importunate Enquiry after Chrift and Salvation, upon lenle of fin, Ails z. 37. and 13. 12. and 16. 30. 9. An Hunger and defire after Chrift, Pfalm 42. 1, 2. and 107. 9. and 145.19. Mat. 5. 6. 10. A precious efteem of Chrift, John 8. 42. Phil. 4; 7,8.1 Pet. z. 6, 7. 11. A Love of the Word^Pfalm 11 9. io$.Jchn 10. 4,27. 1 Pet.z. 2. 1 2. A fpiritual Joy in the Word,P/2?/. 119. 77. 13. A receiving of the Word with all Readinefs,y/^ 16. 14. and 17. 1 1. 14. A longing Defire to keep God's Commandments, Pfalm 119. 5. 15 A forrow that others keep not God's Law, Pjalm 119. 136. z Pet. 2.8.- 16. A Love of the Brethren, Pfal. 16. 3. and 137. 6. 1 John 3.14. 17. A fpiritual Joy in the Churches Deliverance, Pfalm 6$. 3. and 106. 5. Ifaiah 66. 10. and 61. 10. 18. A Reverence and Fear of God, Heb. 12. 28. and truflingin God, Prov. 30. 5» 19. A Delight in doing well, Prov, 21. 15. 20. An Hatred of evil Afiemblies and wicked fociety, Pfal. 26. 4, 5. and 129. 2 1 , &e . 21. A holy Defpair in ourfelves, thro our own abilities to attain heaven, Ezra 9. 6. Luke 15. 17. 22. A Poverty of Spirit, and Put ity in Heart, Mat. 5. 3. 8. Mark 9. 24. 23. Anliofy Endeavour aftergrowth in Grace, Phil. 3. 13. 2 Pet. 3.18. 24. A cbntinual Conflict betwixt Flefh and Spirit, Rem. 7. zz,&V. 25. A competent Meafure ^Hoiritu- al Knowledge, Ails 26. iS. Colhjft. 3. 10. 26. A careful Endeavour after Perfe- vevzuce^Pfalm 1 19.111, if? c. John S. 31. Gal. 3. 3- . 27. The unutterable fighs and Groans Cbriflian Society] ti* Groans of die Spirit in Prayer, Rom. 8. 26. 28. A Senfe and Bewailing of the Hardnefs of our Hearts, if at. 63. 1 7. 29. A pure Love of God, and De- fire to fear his Name, Nth. 1 . 1 1 . Pjolm 18. 1. \faiahz6. 8, 9. Rom.%. 28. 30. A Godly conversation, /y^//// 16. 8. and 50. 23, v&7j 2. 25. § 4. Whether is a CbriJiian alwife bound to reprehend an Offender ? or in what cafes may he forbear ? IT is anfwered, That a Christian is not bound ever to reprove, but he may forbear in fuch cafes as thele ; 1. When the Party offending is a (corner, and we perceive he will but feoff at it, Proverbs 9. 8. and 23. 9. Matth. 7. 6. 2. When the Offender fins of In- firmity, Gal. 6. 12. 3 . When the Offended is not able to convince the Offender that it is a fin, Job 6. 25. Titus 1. 9. 4. When there is no Hopes to pre- vail in refpect of the evil Times. Amos 5- '3- 5. When the Offences are fmall, and but little, Prov. 19. 11. and zo. 3. * 6. When we know not certainly Whether the fuppofed Offence be a lin, pr not, Jojh. 20, 16. 7. When the Reprehender is faulty in the fame Thing, Matth. 7. 3,C5V. 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 his Paffion, 1 Sam. 25. 36, &V. 9. When our Reproof may breed fomeDiffention, or imminent and dan- gerous Disturbance ; as in cafe it be a- mongft rude, boiftrous and defperate Company. Mat. 7. 6. 10. When the Offender is obfti- nately and wilfully bent to go on in Sin, Mark i£ &Q, 6t» tkd 15, 4. 5- § 5. How may we Intw whether a* profit by Afflictions ? \A7 E may know by thefe Signs: " y _ 1. If by Affliction we tome ta be fenfible of God's heavy Difpleafure, Deut. 31. 17.. Ruth it 13. Micah 6, 9, 1 Cor. 11. 37. 2. If by Affliction we are drawn to fearch our Ways, 1 Kings 8. 38. Ezra 9. 14. Pfahn 32. 4, &c. Lam* 1. S« and 3. 39, Iffe. 3. If by Afflictions we are foundly and fincerely humbled, 2 Kings zz. 19, t&f. Job 1. 20. 1 Peter 5. 6. 4. If our Afflictions work on us to make our Peace with our God, Ifaiab 27. 5. Hofea 5. 15. 5. If by Afflictions we be drawn to make and pay Vows ef better Obedi- ence, Pfalm 66. 13, &c? 6. If in our Afflictions we reft up- on God, 2 Chronicles 14. 11. and wait en God, Pfalm 37. 7. 34. Mic. 7. 9. 7. If in our Afflictions we mind the Promifes, and roll ourfelves on them, 1 Samuel 30. 6. Pfalm 119. 49, 50, 92.* 8. If in our Afflictions we clear God when he is judged, Pjalm 119. 74- 9. If for our Afflictions we b'efs God and his afflicting Hand, Job 1. 21. 10. If by Afflictions our Graces are ftirred up and exercifed, Job 13. 15. Pfalm 42. 5. Jeremiah 31. 18, Romans 5. 3. 2+ Cor. 1. 10. Heb. 10. 34. James 1. 3. 11. If by our Afflictions our Pray- ers became more fer em, Nehemiab 1. 3, C3V. Pfalm 77. z, and i»6. 3, and 142. 4, &e, S f ia, If Chrijtian Society] 2l£ 12. If in our Affli&ions we gather in fome Experiences of God's Love and Kelp, Pfam 34. 46. and 66, 16, csY. 13. If in our Afflictions we fubmit Willingly andchearfully to God's good Will and Pleafure, Levit, 26. 41. 1 Sam. 3,. 18. 14. If in our Afflictions we look more at the Hand or God that ftrikes, than at the Inftrument, 1 Samuel 3. 18. and 16. 1 1. 15. If in Affliction we reject all worldly finful Hopes, and unlawful Means of Deliverance, and reft only on God, 1 Corinthians 1. 8, 9. Heb. 1 1. 25, 26. 16. If in prefent Afflictions we ga- ther Aflurance of Deliverance from former Experiences, 1 Sam. 17. 37. Pfalm 77. 9, £>V- 2 27«. 3- ' '• 17. If by Afflictions we find cor- ruptions to weaken, and toi)e mortifi- ed, Ifaiah 27. 9. 1 8. If our Afflictions beget AfTur- ance of our Adoption,- Heb. 12. 8. SancYifkation, Heb. 12. 6, tsV. Glo- rification, Matthew 5. 12. 2 C*/\ 4. 17. z P In the Admitters, Mattb, 7. 6.~ £ 5. Iffiether may not CHriflUnt lew 2. In the Joiners, 1 Cor. 5. 11. 4 fully fing David'*, S9» 2.Tn 3l8 Cbrijiian tocitty. 2. In that the Sacrifices of old were defiled by profane Perfona, Haggai 2. 1 1 , &£. 3. In that the Profane are as fwine wTlich trample the Pearls under their Feet, Mat. 7.6. See thefe Proofs enlarged in Gehf- pie's Aaron's Rod llsJJoming t Book 3. chapter 15. § 7. Infuch d cafe, what is the Duty "of Admitters and Joiners > to keep themfelves blamelefs, and the Ordinance undef.led ? TT is the Duty of Admitters, * 1 . To eye and obferve the Flock over which God hath given them charge, Acts 20. 17, 28. '2. If any be obferved, or brought in as Offenders, it is their Duty, 1. To admonifh them once or twice, Titus 3.10. 2 Thejf. 3. 15. 2. If that prevail not, to fufpend them, 1 Cor. 5. n. 2 TheJJalonisns 3. 6, 14, tsfc. 3. If that prevail not, then to ex- communicate them by the lefler Ex- communication, Matthew 18. 17. 1 Cor, 5.4, 5. 2 Cor. 2. 6. If that prevail not, then ( in fome cafes ) to excommunicate them by the greater Excommunication, 1 Cor. 16. 22. Gal. 1. 8, 9. 1 John 5. 16. This is only when a Man is vifibly irre- coverable, or hath committed the fin againft the Holy Ghoft j the cafe of Julian the Apoftate, whom the Church would not pray tor, but prayed a- gainft. 2. It is the Duty of Joiners, 1. To eye and obferve one an- Uthers converfation, fo much as they may, Hebrews 10. 24. and 3. 12, . fcrY. 2. If upon Obferyation they find any faulty, then, 1. The Scandal being private, it lathe Joiners Duty, 1. To admonifh privately betwixt him and the OJFender alone, Mettb. i2. 15. 2. If that be not effectual, then to take one or t'j?o more with him, Matth. 18. 1 6. 3. If that be not effectual, then to tell it to the Church, Matthew 18. 17. 4. If the Church be corrupt, and neglect its Duty, he is then to moiftn for it, 1 Cor. 5. z, 2. The Scandal being publick, it is the Joiners Duty immediately to bring it to the Church, 1 Cor. 5. 1, 2 Tbejf 3. 14. |T was the Defire of fome precious * Men, That I mould revile tnis Queftion about joining wah the Wic- ked in the Supper 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 lingular in this, I have lately con- futed with thofe Divines, to whom high, if not higheft Refpect is given m the Controverfies of this Nature^ viz. Mr. Rutherford, and Mr. Gelafpit, to whom I may join the late Aflembly of Divines conveenedat Weflminfer j and if you would know their Opinions, coniult but the Authors, as I have ci- ted them, where you may find them at large. The Queftion is, Whether admitting of, or joining with fcandalous Per/bns tn tie Sacrament of the Lord's Supper , and not endeavouring to keep them back, whilefi fuch, be fin in the Admitters and Joiners ? and how may it appear ? It is anlwercd affirmatively : 1 That it is fin ; 1, la i. In the Admitted, . 7.6. See Rutherford' i Divine Right of Church Government, p.ige 254. and fee Gelaf- pie's Aurora Rod blofjoming, page 54s? 549, &c. 2. In the Joiners, 1 C^r.5.1 1: iTheJf, 3,6. See Rutherford's Divine Right of Church Government^ page 238, 240, 250, 268, 256, 357. and fee Gelafpie's Aaron's Rod blojjoming, page 424, tsf 357- Gelafp. p. 424, 427, 428, 4Z9. 2. Becaufe by joining with fi-ch in the Lord's Supper, their fin would be- come ours, 1 Cor. 6, 7. Gal. 5. 9, 10. Ruth. p. 238, 239, 240, 339, 345, 349j37 3- Gelafp. p. 11 6, 117,286. 3. Becaufe the Ordinance of the Lord's Supper is defiled thereby, which we underfland not fimply in iifelf, but in fome fort j i. e. It is defiled to them who are fcandalous, and to them who join with fuch whom they know to be fcandalous: And this appears; 1. In that the Temple, which had a facramental Signification of Chriir, was polluted by the coming of profane Perfons into it, Ezek. 23, 38. 39. Ruth. V* 45 2» 453. Gelafpie p. 546, 547- 2. In that the facrifices of old were defiled by prophane Perfons, Haggai 2. 11, 6V: Ruth: p: 272: Gelefpie p: 547- 3. In that the prophane are as fwine "which trample the Pearls under their Feet, Matth. 7. 6. Rutherford p: 254: # 2 55> 638. Gelafpie 1548, 549: It is confefied that the Word is a Pearl, and yet the prophane may hear the Word, and inftead of defiling it, ( if the Lord fee good ) be converted by it, lfaiah 2: 3, 4: and ii: 4, 5, 6, 6 : but the Lord's Supper is fuch a Pearl as they can make no ufe of it, but pol- lute it to their own Deftruciion ; no more than Cogs and fwine can make ufe of Pearls to feed, but only to trample on them : The Lord's Sup- per is fuch a Thing as is ordained only for thofe who have faving Grace, and not for Dogs. I hope thele two WitnefTes ( if they be throughly perufed ) will fatisfy the fcrupulous : But befides thofe two worthy Pillars, our own Aflembly of T t Di- Hearing the Word. 320 Divines affirm this Truth, who ground- ing the Sufpenfion of fcandalous Sin- ners from the Sacrament, tho not yet caft out of the Church, they gave in thefe Proofs: r. Becaufe the Ordinance it [elf muft not be prophaned. 2. Becaufe wt arc charged to withdraw from thofe that walk di [orderly. 3. Becaufe of the great Sin and Danger ', both to him that comes unworthily, and el[o to the whole church, The Scriptures from which the AiTerably did prove all this, Avere Matth. 7. 6. 2 Tbcjf'5. 6, 14, 15. 1 Cor. 11. 27. to the end ; compared with Jude verfe 23. 1 Tim: 5. 22. fee Ge!a[pie's, Aaron' i Rod bloJcming,pzge 339. I have no more to fay, but the Lord lead us into all Truth, and give' us Grace to walk humbly and obedi- ently to every Truth revealed : And as many as be perfeel, let them be thus minded', and if any be otherwife minded, God [ball reveal it in hisdueTime : Never- thelefs, whereto we have already attain- ed, let us walk by the fame Rule, let us mind the fame Things, Phil. .3. 15, &c. CHAP. XII. Of the Hearing of the Wordi Sect. I. Of the Necejfity of Preparation to the Hearing of the Word. HI T H E R T O of Duties in re- ference to our fpiritual Ethicks and Oeconomicks: Now follow * our Divine Politicks j viz: fuch Duties as have Reference to publick or church. Affemblies: and they are either, \ Hearing the TVord preached. I Receiving theiSacramenls. 1: For our right, holy and confeioi nable Importment, in 'and about the Hearing of 'the Word, we niuft look f Preparati on before we hear.^ to our < Carriage in hearing. C Behaviour afterwards. 1. For Preparation, tfJs of luch Ne- ceflity, that the Want and Neglect of it, is the caufe that the Word to many becomes the Savour of death unto death', and to fome Profeflbrs, even of good Hearts and Affections, but a dead Let- ter, without any Life or Power in it. Is it not a general complaint of the beft Christians, That they are ordinarily poflefled with much Deadnefsof Heart, and Dulnefs of Spirit at thefe h©ly Ex- ercifes? Alas, their Zeal and Ferven- cy, which fhould be quickned and in- flamed at every Sermon, is dull and benumM with fen/lefnefs and fatiety ; they do not tremble at divine commi- nations, and Denouncements of God's Judgments againff. fin ; they are not fo refrefhed with the gracious Promifes of Life and Salvation as they ought to be j they do not enjoy and reap the thou- fandth Part of that Delight, Comfort and Benefit, as they well might, by the Miniftry of .the Word ; they do not with that chearfulnefs receive, with that Sweetnefs tafteor relifh, with that Life and Vigour digeft the Food of Life j they do not fo clearly fee and difcern the infinite Beauty of the facred Majefty reprelented unto them, or that glorious Grace mining unto us in the Face of Chrift Jefus ; their Hand of Faith doth not with that Feeling and Faftnefs lay hold upon and clafp about the rich Treafures.revcaled in the Go(- pel? Hearing the Word. 321 pel; and Why? Becauie their Hearts are not purged and prepared for Hear- ing. This Duty then is of great Ne- ceflity, and fpecial Ufe for all thofe which look for Benefit or Bleffing by the Preaching of the Word : Take heed how ye hear, faith Chrift, Luke 8. i8. and, Take heed to thy foot ', faith the Preacher, when thou goeft to the bouje of God, and be more ready to hear, than to offer the facrifice of fools ; for they confider net that they do evil, Ecclef. 5. 1. But underftand we aright : God would not have us make an Idol of Pre- paration, as if therefore God draws nigh to us, becaufe we are prepared ; No, no; tho Preparation in ordinary courfe is a Means to find God, yet -doth God fometimes hide himfelf when his People are prepared ; he would have us know, that if he ibe found of us at all, it is of mere Mercy; he is not bound in Jufticeffetting alide his Pro- mifc ) to reward this Preparation ; 'tis but our Duty, and he can efpy in it Matter enough of Difpleafure, but or- dinarily the Godly find God according to their Preparation ; and hereto the current of the Scripture bears witnefs, They that feek the Lord, Jhall praife him: Open your gates, and the King of Glory /hall come ia. If any man open tome, I will come in to him. If thou prepare thine heart, andjlretch out thy hands to- ivards him, then Jhalt thou lift up thy face without fpot: Pfalm zz. 26, and 24. 7. Rev. 3- zo. Job ii; 13, &c. ' ^ S E C T. II. Of the Manner of Preparation to hear the Word. TH E Manner pf this Preparation * confifts in thefe Particulars: 1. In Prayer. 2. In Meditation. 3. In Ex- amination. 4. In purging or (deanfing our Hearts. 5. In 2 right Difyoiition of our Hearts. ' 1. In Prayer: If thsu criefi after knowledge, and liftejl up thy voice for under/landing ; thenfi)alt thou underftand the fear of the Lord, and find out the knowledge of God, Prov. 2. 3, 5. Chrift bids us pray fir our daily bread, and a Bleffing upon it; much more mould we pray for a Bleffing upon ourfpiritu- al Food, for Man doth not live by bread only, but by, every word that proceedeth cut of the mouth of the Lord, doth man live, Deut. 8. 3. Matth. 4. 4. Now the Particulars we are to pray for, are thefe : 1. For the Minifter, that God would . open unte him a door of utterance, to /peak the myjleries of Chri/l ; and that he may make it manifeft as he ought to fpeak: Direcl him, Lord ( fhould eve- ry foul fay ) that he may /peak fitly to me, fomewhat for my Underflanding, fomewhat for my t Affeclions, ftmewhat to help me againjl fuch or fuch a Temp* tatioTi, Col. 4. 3,4. 2. For the Congregation, that Chrifi may ride with Triumph in the midjl of them, that fame may be converted, others may be confirmed and ftrengthncdin their moft holy faith. ■ 3. For ourfelves, that thro* God's, Affijlance 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 aright Difpofition and Frame : Open thou mine eyes, faid David, that I may fee the wonderful Things contained 4n thy Law,Pfa\tn 119. 18. * 2. In Meditation : I thought on my ways, faid David, and turned my feet unto thy tejiimonies, Pfalm 119. 59. he fii-ft looked over his Ways, before he would fet his Feet into God's Ways. Now the Matter of our Meditation is, 1: Wliowe are, to hear Gods word : A- las, toor- handfuls ofDufi andAJhes, bafe T t * and 223 and vile \ thus Abraham and Job in their converfes with God confefs . and this confederation willflir up our Humili- ty and Repentance in us. z. \ntowhofe prefence we come : is it not into the pre - fence of an high, and holy, and powerful God? Is it not the Lord, a per [on both of great efl place, and fupr erne authority ? This confederation will further our rev/ - rence and refpeel of God. When Job's Eyes did fee God, he abhorred himjelfin dufi and afljes, Job 41. 16. 3. By •whofe Affejlance we come ; ive have no Strength of our own to do any good, nor is there any Thing in us, that can procure favour and acceptance with God; we mufl therefore by Faith depend upon Chrifi for affejlance and acceptance : This confedera- tion will /?/;• up our Humility and Faith. 4. With what Affeclions we come ; if we come to purpofe, we mufl come with in- ward fpiritnal Affeclions, with willing- nefs, chearfulnefs, reverence, repentance, love, humility and Faith. 5. To what End we come ; "whether it be to God's glory, and our own Souls good. ~. In Examination, let us fearch and try our Ways : Commune ivith your own hearts, Lam. 3. 40. and then offer to God ihefacrif.ee of right eoufnefs, Pfalm 4. 4, 5, Now the Matter of Examina- tion ;s, 1. 7 he general Frame and Tem- per of our Flearts, whether they be in a better or ivorfe Temper than formerly. 2. The fpecial Oeca/hns, for which our fouls at fuch or fetch a time defire to meet God : It is the complaint of feme, \ am weak in Knowledge; cf others, I want fuch and fuch Graces ; of others, I am like to en- counter fuch and fuch temptations ; of all thefe we are to examine ourfclves , that we may accordingly receive Supply. 3. Our fins, that we might have themflainhy the fever d cf the Spirit in the Miniflry ofthelFo--d. 4. Our Graces, that we may have them ilrength'ncd andnourifejed by the spiritual Food of our Souls. But the handling of tbtfe at .large ' 3 \jball Hearing the Word leave to the receiving of the Lord's Supper* 4. In the purging or cleanfmgffour Hearts, 1. Frois fin ; Lay apart all filthinejs and fuptrfluity of naughynefs, and receive with metknefs the ingrafted word, which is able to fave your fouh y James 1. 21. with which agrees that parallel Place, IVhereftre putting away all malice, as new born babes defire the fincere milk of of the Word, 1 Pet. z.i y 2. As it is with the Body, when the Stomack is foul and clogged with bad Humours, we fhould flrlt purge it, be- fore wc feed it, otherwife whatfoever wi eat, will but nourifh and increafe the corrupt ^Humours ; fo when the Soul is fluffed or clogged with fin, what- foever is heard in th« Miniftry of the Word, will but be abufed by it, and wrefted to the Deftru&ion of it. 2. From worldly cares and Thoughts, which may draw away the Heart : The cares of the world, faith Chrift, dochoak the feed of the word, Mat. 13. 22.' When Abraham went up to the Mount to facrifice, he left his Servants in the Valley ; and when we go up to the Mount where God appears, we mould leave all our fervile Affections, and worldly Thoughts in the Valley ; or if any enter, we mould do by them as A- braham did by the Bird^ that would have eaten up his Sacrifice, chafe them a- ivay. It is faid, that in the Temple, tho there was much flefh for Sacrifice, yet there was not one flie appeared ftir- ring : O that it might be fo with us, that not one Thought might arile upon our heartjunluhableto the place or work at hand: But :his is the Milery, we have not fpiritual Hearts in temporal Emplovments, and therefore we h ve c rjial Hearts id fpiritual Emnloymeius.. the lefs of theS-btfath in the Week, the more of the week u t find in the S. hbath. 5. In a right Dijpofuion cf 'our hearts : We, mult luve. Hurts fealcned, r. WUh Hearing the Word. With Softnefs, for if the Heart be not foft and flexible, the Power of the Word will not make any print or deep Imprefllon upon it j all holy Admoni- tions, Reproofs and Inftruclions .will be but as Arrows fhot againft a ftone Wall. 2. With Humility, For them that be meek will he guide in judgment, and teach the humble his way, Pfalm 25: " 9. The proud Heart is fo fwelled with the Wind of Vanity and Vain-glory, of Self-love and over-weening Conceit, that there is left no room in itforihe precious Treafures of laving Grace to enter. 3. With Hone fly. For hone ft Hearts are the profitable and faithful hearers, Luke 8. 15. relembled by the good Ground; Hearts that have no Manner of purpofe to live and conti- nue in any one known fin ; Hearts rea- dy and refolved to fei ve and pleale God in all the Ways of his Commandment?, and that fincerely and continually. 4: With Faith, for this makes the Word fink and foak into the Sou! with Power and Profit: The old Jews heard the word but it profited them not, becaufe it was not mixed with faith in them that heard it, Heb. 4. 2. Faith animates and infpires the promifes of the Gofpel With fuch a fovereign Sweetnefs, that thev are able to raife us from the depth of Fears, yea to put us into a Paradife of fpiritual pleafures, and pofleflion of Heaven, as it werea'ready. 5. Wirh Teachablenefs : Sacrifice and burnt offe- rings thou would ft not, faith David, but mine ears hath thou prepared, Pfalm 40. 6. q. d. Thou hi ft boared new E>rs in my Heart, that I can now reverent- ly attend unto, ri'htlv conceive, and with an holy Greedinefs devour, as it were, the ivlyfteries.ol Gr;cv. 6. With Opennefs or ReaUnffs to re- ceive every truth that Godjhall teach us : It i< (aid of That they re ceived thi Word with all readinefs of S2J mind, Ads 17. 1 1. When there is fuch rn holy Difpofition in us as to receive both in Judgment and Practice whatf>-: ever God {hall reveal to us out of his holy Word, this is a precious Dif- pofition. u Thus much of Preparation befcre we hear: .What follows, but that we 0- pen our Hearts and Hands ? Surely the windows of Heaven will be let wide open, that all Manner of fpirUual Comforts, all the Blefifings of peace and happintfs, may in Abundance befi-caered clown upon us ; the rich Treafury of everlafiing Gkry and Immortality fhdll be now unlocked to us, and we may r owl and tumble our [elves amidft the Mountains of heavenly pearls, and golden pleafures, Jo\s that no Heart can comprehend, but that which is weaned from all worldly pleafures , andfet apart, and fandified for all holy Services and Bit* finefs of Heaven. S E E T. III. The Duties of the Soul in hearing the Word. C\ U R Duties in hearing, confifts in ^" , thele particulars ; 1. That we fet our felves in God's Prefence whiles we are hearing the Word, and that we confider it is God we have to deal withal in this Bufinefs, and not Man, and that it is God's Word, and not Man's: This was the great commendation of the TheJJalolii- anSy ch. 2. 13. That they received the .. word as the word of Goa -, and it is the' exprefs faying of our Saviour Lule 10. 1 6. He that hearelh youy hearcth me : Tfje Lord himlelf is prefent in a fpecial Manner, where his Word is preached ; Surely the Lord is in that place, as Jacob faid of Bethel, Gen. iS. 16. Now this Apprehenfiori of God's Prefence in the Allembles of h;s '.'eople, will pre- fer ve our Hearts from roving and wan- dering Thoughts: I bats vainthoui / 324 but thy law do Hove, Pfalm 119. 113. yea, it will keep us in that awful and reverent Difpofuion that is meet for the Majefty of Heaven. 2. That we diligently attend to that we hear ; thus all the people were very attentive to hear Chrift Luke 19. 48. or as it is in the Original, They hanged upon him to hear him ; they fo carried themfelves, as if their Ears and Minds had been tied to his very tongue : Look as a Prifoner will hearken to the Sen- tence of a Prince, every word he fpeaks being Life or Death j or as the Servants of Benhadad, when they were in their Enemies power, obferved diligently if any Word of Qomfort would come from the King of Ifrael, and they did haftily catch at it j fo mould we with all Diligence and Attention hearken to the good Word of God. 3. That we labour to underftand what we hear j to this purpofe, Chrijl called to the multitude^ and faid, Hear and under/land, Mat. 15. 10. Now the Means to underftand the Word are the'e, 1 . Come to the word with a wil- ling Mind to learn ; tho the Eunuch un- der flood net what he read, yet becaufe he had a mind to learn % the Lord provided for him, and we know what a comforta- ble Succe/s Philip'* Sermon had with him : Men Isve to teach willing Scholars , fo doth God zvhen we come with willing end ready Minds to be taught of him' 2. Be well acquainted with the Grounds and priticjples ofChrifiianity ; it is the want of this that makes Men dull in Under- flanding ; they that are not fir ft wellnou- rijhed with Milk, will not befit to receive end digejl ftronger Meat ; if the Founda- tion be not well laid, it is in vain to build. 3 . Walk according to the Light revealed ; A good ur.derftanding have all they that do his Commandments, Pfalm mi. 10. if we employ well the little Know- ledge we have, there is a promife to give us more. Hearing the lfor&. 4. That /e hear the Word with all fpiritual Subjection, as that word which hath power to command the Soul and ConfcieHce : God > this purpofe looks into a Congregation, to fee what Hearts will yield to his Word ; the Spirit of God hovers over the Con- gregation, and here it waits and there it expects, to this Man it comes, and knocks at the Door of hL Heart, to that Man and the other Man it goes, faying, Open your Hearts, you ever loft* ing Doors, that the King of Glory may come in : Surely now mould we fay, Thefe are God's Te/limonies, this is the the word the Minifler of God fpeaks to me in God's flead, I mufl give Account ofit> and therefore 1 willfubmit myfelfto it. 5. That we hear the Word, with Application of it to our own Hearts and Lives ; Hear this, and know it for thy felf, Jod 5: 27. So did Chrift's Dif- ciples when our Saviour told them, that one of them fhould betray him, They were exceeding forrewful, and began e- very one of them to fay, Lord, is it I ? Mat: 26: zi, 22. As no Plaffter can do the Patient any Good, unlefs it be applied ; and as no Meat is able to do us good, unlefs it be eaten and digefted, no more can the Word preached profit us, unlefs it be mixed with Faith, one principal work whereof is to apply thole Things that are delivered in the Word, and this is the Meaning of the Prophet, Hearken diligently unto me, and eat ye that which is good, Ifaiah 55: 2: 6: That in hearing, we look to our AfFecYions, that they be rightly exerci- fed : Thus Jofiah his Heart's faid fo melt at the reading of the Law, 2 Chro: 34: 27: Thus the Jews at Peter's Se r mon were pricked in their Hearts, and faid, Men and brethren what fhall we do ? Acls 2: 37: Thus the Hearts of the two Difciples that went to Em- maus, burned within them, when Chrift opened Hearing the IFord. tpened to them the Scriptures, Luke 24. 32. Now the Means to ftir up thefe Affections, are, 1. A Belief of the Word, as that which is undoubtedly true; God cannot lie, Titus 1. 2. Nor will he change his mind, Numb. 23. 19. 2. A Love to the Word, for its Puri- ty, Perfection, Ufefulnefs, and won- derful Benefits to us. 3. An Appro- priation or the Word unto ourfelves, for that which affects us, is that which moll nearly concerns us; without this Means of quickning our Hearts, they remain dead and fenilefs, and theWord becomes utterly unprofitable. 4. A Confideration of the Nature of the Word, which ever requires and calls for fuitable Hearts and Affections ; it is a pure Word, Pfalm 119. 140. and therefore we mult c'leanfe and purify our Hearts for the receiving of it; it is fpiritual and heavenly, Rom. 7.14. and therefore we muft labour for fpiritual and heavenly Minds to entertain it, James 3. 17. it is a Word of Power and Authority, the very Voice of Chrift, and therefore our Hearts muft fubmit and Hoop to receive it with Meeknefs end trembling of heart, James 1 . 2 1 . It is a Jure word, 2 Pel. 1. 19. A faith- ful word, Titus 1 . 9. A vifion that will not lie, Ifaiah 66, 2, Heb. 2. 3. and therefore we muft embrace it with faith- ful and believing Hearts, without which the Word cannot profit us at all, Heb, 7. That above all other Affections > we make fure to delight in the Word : It is faid of Chr id's. Hearers, that they heard him gladly, Mark 12. 37. and it is noted for an efpecial Sign of Grace, to hear the Word with Delight ; I re- joyced at thy Word ( faid David ) as one that findeth great [polls, Pfalm 1 19.162. Quell* 1 . But whether may not unre- generate men have a Delight in God's Ordinances F 335 Anfw. I anfwer, 1. Mod of them have no Delight at all in God's Ordi- nances: To whom Jhalllfpeak, andg'ne warning, that they may hear? beheld ', their ear is uncircumcifed, and they can- not hearken; beholdy the word of the Lord is to them a reproach, they have no delight in it, Jer. 6. ic. and if this be our cafe, if we can hear fweet Gofpel- preaching,the free Offer jof Jefus Chrift," with all his Glories and Excellencies, to poor Sinners, to vile, loft, undone Souls, and are no whit taken therewith; wo to our fouls, can we ileep away fuch a Sermon? can we flight or ne- glect fuch Gofpel- offers? nay, do we attend them coldly ? have we not Heart- rilings ? no Stirrings and Workings ? no Longings and Defires ? and thus we pafs Sermon after Sermon, and Sabbath after Sabbath? O then, we are wholly dead unto the Life of Grace, Jefu3 Chrift as yet hath not given us his true Light, no Work of Converfion doth at all appear in us : The End which Jcfus Chrift had in fending out Preach- ers, was to difcover his Love to poor perifhing Sinners, that fo they might be affected with him, and long after him, and if we have no fuch Relifh, our condition is fad. 2. Some unregenerate Men may have fome Delight in the Word : They feck me daily (faid God ) and delight to know my ways, as a nation that did right coufnefs 9 and forfook not the ordinances of their God-, they afkjfme the ordinances of Juftice, they take delight in approaching to God, Ifaiah 5 8: 2: The fecond ground received the word with joy, Mat: 13: 20: and Herod heard John Baptijl gladly t Mark 6: 20: Ungodly Men may de- light in God's Word, as in thefe Ca- fes ; - - 1 : When the Ordinance^ are a lead- ing Way unto fome End that fuirs with corrupt Nature : Thus Jehu fhewed A bun- 22<5 Hearing the I rvdance of Zeal in deft roying the the Hov(£ of Jbab, and the Idolatry of , that thereby he might eflablifh the Kingdom to his Pofterity, and get himfelf a great Name ; Come with me, and He my zeal for the Lord, 2 Kings 10: 16: He wasfo full ot Vain glory, that he could not hold in, but was for- ced to burft out: 2: Wrier the Manner of Difpenfati- on of the Ordinances doth fuit with their difpofition: An underftanding judi- cious man may love preaching that is ju- dicious and underftanding ; a Man of Meeknefs may delight in a Sermon of Peace, peace ; a temperate Man may like a Sermon that is tart and bitter a- firainft Drunkennefs, Uncleannefs ; the liberal Man may delight in fevere prtaching againft Covetoufnefs ; as a Man muficaliy affecl:e d David meditated all the day on God's Law, Pfalm 119:97: Meditation is as the Bellows of the Soul that doth kindle and inflame holy Affeclions.: Meditati- on is of a feparating and fettling Na- ture, it feparates heavenly Thoughts from earthly, for it often goes over with Thoughts, and at laft fettles the Heirt on Rich Thoughts as theft ; O this is the Word of God, this is the L&w % the Proclamation of the great King y whereby I mud be judged : This may be the laii Sermon that ever 1 Jhall hear whiles I live, fuch a Gale of God's Spi- rit may never be offered to me again j / will be wife therefore, and give way to the Spirit of God, 1 will not beat it beck again, but yield to the bleffed Moti- ons of the Spirit that this Day have been made. 3. That we repeat what we have heard, and confer of it, and examine the Scriptures ?.bout the Truth of it ; My tcngue ( faith David, Pfalm 119. 172. ) flail' [peak of thy word, for all thy commandments are righteoufnef ; and You jhall lay up thefe my words in your hearts ( faith God, ) and you Jhall tctsch them your children, /peaking of them when thou fltteft in thy houfe, Deut: 11:18. This is it for which the noble Bereans arc commended to us, They ft arched the Scriptures daily, con. cerning the thing that were delivered by Paul, Ads 17. 11, &c. A Man that comes into a plealant Garden will not coment himfelf with the prefent fcent only, but will carry fome of the Flow- ers away with him: So a~fter we have been in the Garden of Spices, and have- felt the favour of Chrift's Ointments in church Aftemblies, let us lake fome U u ei 8 22 of the Flowers away with us, and frnell of them again and again. Repeating, conferring, examining the Word, is, as the pounding of fpices that will make them fmell more. 4. That we put in practice whatfoe- rer we hear ; Be ye doers of the word, end not bearers only, deceiving tour own fouls, James 1. 22. we muft do it, we muft bring it nearer to us, that it may be an ingrafted Word in our Under- standing and Affections, that it may be written in our fouls, and in the Tables of our Hearts, that it may be incorpo- rated and naturalized into our inward Man, that fo we may fpeak and think, and do nothing but that which isdivine ; and in fo doing, obferve we this Frame ofipirir, to be quick and fpeedy about it j I made bafle, and prt longed not the The Loris Suffer; time, to keep thy commandments, Pfalm 119.60. This ipeedy, this immediate putting of the Word into Practice, is, much Advantage to the Hearer; the Affections of the Heart are then lively and quick, which, with Delays, die and decay fuddenly. 5. That ( when the Word is heard, and we are returned home j we pray a. gain for a Blefling on that we have heard, and as our Memories will bear, let us turn the Word unto Prayer, e- fpecially the Heads or principal Parts of it : Prayer muft be the Alpha and Ome- ga, the Beginning and Ending of. this Spiritual Duty ; we muft pray in Pre- paration, and pray in Couclufion, and pray alwife. And thus much concern- ing our Duties before, in, and after the Hearing of the Word, Luke 21,36. CHAP. XIII. Sect. I. Of the Two Sdcrwents of the New Teftamenf. THE next Duty of a Chriftian, as it hath Reference.only to the publick, or church AfTemblies, i?, & right receiving of the Sacraments, which are Two, Baptifm and the Lord's Supper : Baptifm is the Sacrament of our Incorporation into Chrift, of our Initiation or inverting into the glorious State of Chriftianity ; The Lord's Sup- per is the Sacrament of our continuance in Chrift, of our confirmation in fpiri- tual Life, and the Power of Grace al- ready planted within us : By Baptifm we are warned, we are fanclified, we are juftified in the Name of the Lord Jefus, and bye*ue Spirit of our God : By the Lord's Supper we grow in fpiri- tual Strength, we lay better hold by the Hand of Faith, upon the Merits and Mercies of Chrift j we feel more iound : ly and fenfibly the Power and Virtue o his Blood, we fee more clearly, and are more fully and feelingly afcertained ©f the Forgivenefs of our fins; concern- ing the former, it is to little Purpofe to give any Directions, becaufe In- fants ( who only in our Days are bap- tized ) are merely fubjecls receptive, not aclive, and io far as concern the Pa- rents, in relation to their Infants, wc have difpatched elfewhere. Sect. JI. Of Duties in general, before we receive the Lord's Supper. IS H A L L now therefore proceed to the fecond Sacrament, and for a right Receiving of the Lord's Supper, there are Duties of Neceflity required before before If in > the Sacrament. after y My Meaning is not to fpeak of the habitual Difpofirions, but of the actual Dilpofitions of the Heart, in reference to which -- Before Sacrament, the Duty is Self- txamination, i Cor. 11.28. Let a man examine himfelf, and fo let him eat of this breads and drink of this cup. Of this Self-examination, we have lpoken be- fore ; but in relerence to this Sacrament we mall handle it more fully, and fo confider of it, 1. In its Subjecl. 2. In its Object. 1. In the Subject- matter, ortheNa- ture of this Self-examination: Self- exa- mination is a holy Work of the Soul, whereby it cajls its Eye, and reflccls upon ilfelf, and looks through itfelf, and takes a true Scantling and. Eftimate ef its fpiritual EJlate ; for Inftance, I find fuch and fuch fins forbidden in the Word, fuch and fuch Graces required in the Word, whereupon comparing my pre- fent condition with the Scriptures, I exa- mine, Am not 1 guilty of thefe fins t do I praclife thefe Duties ? or am I poffeffed of thefe' Graces? The Confcience be- ing thus clolely and fincerely examin- ed, it will reiurn a true Anlwer to eve- ry Queftion, whence it will be eafie to give a true cenlure of our fpiritual Eftate or Condition. 2. For the Object of our Examina- tion, it is generally Our Sins. Our Graces. Of which in Order. Sect. III. Of the Manner of examining our Sins before the Lord's Supper. FOR he right examining of our Sins, obferve we thefe Rules: 1. Procure we a double Catalogue of our fins, the one before, the other re than their firfl, Rev. 2. 19. when as the Boughs are laden, and we are filled with the fruits of righteoufnefs* Phil. The Lord's Supper. 231 Phil. I. if. This is to add grace un- to grace, or one degree of grace unto another. Now if in this Senie, there be an Addition of Graces, or an Addi- tion of Degrees, examine, what is the Grace? or what is the Degree of any Grace that we want ? 3. Pray we fervently fora Supply of thofe Wants in this Ordinance : Ima- gine we law Chrift compafled wi;h all his Privileges, and Promifes, and Par- dons, and Mercies, and Merits ; ima- gine we heard him fay, Come hither poor Sonls, you that are fenfible ef your wants , and of your Spiritual poverty, there is in me boivels of companions, ar.d par- dons in fore j it is 1 that am your JVif dom, Right eoufnefs, Santlification, 4nd Redemption \ what is it you want? what is it you ivould have me do for you ? (hall not thefe fugred Wor^3 of your Savi- our melt your Hearts, and bring you low on your Knees : O Lord (mv.ii Id thcS,ulfayJ \beg of thee faving know- sledge, jujiifying Faith, fincere Repen- tance, fervent Love: O Lord, 1 would Jain have Afjurance of pardon, Strength of Faith, power againft fame Jpecialluf , healing virtues, to lanch mv bloody ijfues : O Lord, that thou would/1 be- flcw on me Meeknefs, or Temperance, or Patience, or Obedience, or ^uichnings 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 Juch and fuch a lufl -• Lord, that my un dean Heart may be fancl'iHed, that I may fre enabled with more Strength to perform fuih a Duty : O Lord, upon this very ' Errand, and for this verv End do I now tome to thee, for help in this or that par- ticular do I now come to thy Ordinances : And. O Chrift, 1 befeech thee, jupply 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 Souls : Receive, would he lay, the Grace you feel it ant of ; receive my Spi- rit, receive power again/? lulls, receive Strength to Obedience, receive all the Graces of my Spirit, for 1 am all in all to you. 4. Raife and rowze we up our fouls, and go we to the Ordinance?, with ftrong Expectations to receive the Be- nefits and Graces we have prayed for ; never any came to Chrift to be healed, but they came with a ftrong Expectati- on to receive health ; if a Leper came,- he came with Expectation of cleanfing; if a blind Man came, he came with Expectation of feeing ; if a lame Man came, he came with Expectation of .walking, and wc never read thatsny coming with fuch Expectation, was turned empty away : The Creeple as- king an Alms of Peter and John, they laid to him, Look on us, and then, faith the Text, he gave heed unto them, ex- pecting to receive fomething cj "them, Acts 3. 4. If we wou'd come to the Sacra- men:, with our Eyes on Chrift, to his Graces and promt I es, Ofhisfulnefs (for he is full of grace, a Fountain ever flow- ing, and over- flowing) ue Jhould receive grace for grace,] oh. 1 . 1 6. Say tren,G7v jl hath promiled to give in the Sacrament his Body and Blood, the Benefits of his Death and precious blood- fhed ; he hath promt fed to leal pardons, to ma;,i- feft himfelf, to give power againft luff, I will now therefore go to thisS.icra- ment, with a particular Expectation of fuch and fuch a Blefling as my Soul Hands in need of. Sect. V. Examination of the Truth of ear Graces, andfrjl of our Converfon. OUR Sins and 'Want of Grace* '.i us examined, the Soul is in good Meafuie prepared, yetbecaife the Lord 233 Lord Jefus abhors to be food tonourifh, ■where he was not Seed to beget, it con- cerns all who defire to tafte of the Idl- ing power of the fecond Sacrament, firlt to prove the fealing power of the for- mer Sacrament ; before they come to be nourifhed as Saints, let them know whether they are begot and made Saints: and to that End they muff, examine further, i. The Truth of their Graces. 2. The Growrh of their Graces. i. For the Truth of their Grace s, it is good to begin with the Beginning ; and firft to examine their Comverfion, The Lord's Supper, Law, that great Judgment, Hell, and tbofe endlefs Torments, i John 4. 17^8^ 4. If he lovingly hunger and thirit after fpyritual Nourishment, the Growth in Grace by the Word, Sacrament s t Chrifian conference, fanclifying the Sab- bath, and all other Godly Exercifes, both publick and private, 1 Pet. 2.2. 5. If truly and heartily he love and long after the coming of ChriJl, and love fuch as are true Chrijlians, and that be- caule they make confcience of fin, and ferve God wuh finglenefs and fincerity of Heart, Titus 2. 13. 1 John 3. 14. 6. If his chief Delight and befl com- and fecondly, the individual companions fort be in holy Duties and heavenlyThings, of their converfion, as their Knowledge, and Faith, and Repentance, and Love, and Obedience, and Defires after this Ordinance. 1 . For Converfion : A Man may by fuch Marks as thefe, try and confider whether he be truly and foundly con- verted or no. 1. If he- have turned from Satan in all fins, and turned unto God in all Duties, if hehave left all grofs fins, as, Lying, Swearing, Ufury, Drunkennefs, Uncleannejs,&c. ( Ezek. 18. 5, he.) in Pra&ice and in Action, and all Frailties and Infirmities, at leaft in Allowance and Affection, fo that with watchful Refinance, and earneft Groanings of Spirit, he ftrive and prav again ft them, and be humbled and kept in Awe by them, and that he perform Obedience to all God's Commandments, tho not in Perfection or Height of Degree, yet in Truth and fincerity of Heart. 2. If he be willing in all hisPurpofes, Defires, Endeavours and Actions to fet himlelf in the Prefence of God, and in them to be wholly, unrefervedly and intirely guided by.his Word, Pfalm 16. 8. Gal. 6. 16. 3. If he can with an holy comfort; and humble triumph, think upon 'death, the and that he infinitely prefer them before Gkld, Honours, Pleafures,yea, the whole World, Pfalm 1. 2. and 19. 10. 7. If he would not change his prefent Station, tho never fo bafe, poor, and neglected in the World ( yet accompani- ed with the State of Grace, and Chri- ftianity ) for the mojl rich aid glorious E- Jlate of the great ejl Man uponEarth, where there is nothing but Prophanefs ■ and Un- regeneration ; if all this whole great World about, were turned into Gold, Hoi nour, and Pleafures, and in refpeel of the comfort of Grace, it were Dung, Fa- nity, nothing, Heb. 11. 25, 26. 8. If he would not be in the State and cafe he was before, tho he then thought that good enough, for any world- ly Good, for ten thoufand Worlds, Phil 3. 7, 3, 9. 9. If he be truly humbled with con- federation of the long Time, of his Prophanenefs and Impenitency, and very forty he began no foener, nor made greater Hafte into the royal and glori- ous State of Chriftianitv. Jer.yi. 19. io, If thofe finful Pleafures and Va- nities be mofl tedious, irkfome and dif- t all eful unto him, which formerly he pur- sued with Gretdinefs and Delight, Rom. 6. 21, 11 1 *Tle Lord's Supper, 235 11. It he mourn for the Abominati- on of the Times ; grieve at the wicked courfes of others, and be very glad, and heartily joyful when Godlinefs and Sin- ' cerity gets the upper- hand, and when a*- ny one is converted^ Pialm 119. 136. 2 Pet. 2. 7. 12. If to the Power of his Gifts at all Occafions, he be ftill plotting, working and labouring the converfion of others, ivith zeal and fmcerity, efpeci- ally thofe that &re nearejl about him, a- ny ways depend upon him, and belong to bis charge, Ezek. 18. 30. Sect. VI. Examination of Knowledge^ NOW for the individual Companions of found Converfion j we muft en* quire within ourfelves for thole Gra- ces of Knowledge, Faith, Repentance, &c. The firft of thefe Graces which eve- ry worthy and fit Receiver mult necef- farily find in himfelf, is Knowledge; and by fuch Marks as thefe, he may try and eonlider, whether his Knowledge be a faving and fanctifying Knowledge or no. . 1. If it beget Humility and Lowli- nefs of Mind ; if the fight of God's Purity, Majefty, juft Indignation and Vengeance againft fin; if the fenfe of his own Blindnefs, Vanity, inward Filthinefs, and naturalcorruption, make hrm willingly entertain Humility, and a lowly conceit of himfelf. 2. If it be drawn into Practice, and joined with converfion of the Heart from fin unto God, and with Reforma- tion of Life from Evil to Good, o- therwife Knowledge without Practice will increale the Guilt of Confcience, and the Damnation in Hell, Dent. 4. 6. Pfalm in. 10. John 8. 5, 6. 3. If it be edged and eneagred with a longing Defire and infatiable Third after more of Ihofe rich and faving Treafures: There iiTues from out of the Sanctuary Waters of Life, ( fee their Increafe ) firft to the Ancles, then to the Knees, then to the Loins, after- wards a River that no Man cculd pafs : If we have once tafied how fwcet the Lord is, there will be a Def;re to increafe more and more, Efcek. 47. 1 Pet. 2. 2, 3- 4. If it be diffufive and communica- tive of itfelf, if it fhine round "about, and work all the Good it can in all Places: The lips of the righteous feed ma- ny : The lips of the wife dijper/e I ;. ledge, but the heart of the fcolijh doth not fo, Prov. 10. 21. It is as new Wine in Veflels, defirous to vent ; not to purchafe a little Vain-glory, or pro- fane Praifes, but to work fpiritual Good, and for the converiicm of o- thers. 5. 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 a- boveall PolTeflions, Counting all things but lofs, for the excellency of the know- ledge of Chrifl Jefus our Lord, Jcr. 9. 24. Pfal. 119. 97, 98. Phil. 3. S. 6. If by it the Soul knows Gcd in Chrift, and knows Chrift as his own Saviour, and kaows the paver of his re- furreclion, and the fellowJIAp of hisfuffe* rings, being made comforrnable unto his death, John 14. 17. Phil. 3.10. 7. If by it the Soul knows the things given it of God, and especially the Inha- bitation of the Spirit a/Chal, John 14. 17. 2 Cor. 13. 5. 8. If itextinguifh or greatly dull the Savour of earthly Things, and make- the Soul heavenly xr\\rAtd,fav$uringcf fpiritual things, 2 Cor. 2. 1 4. Sect. VII. Examination of Faith. A S E C O N D Grace which e- **■ very worthy Receiver mwft ii v d in him* 234 The Lord's Snpperl himfelf, h Faith \ andbyfuch Marks zs theie, he may try whether his Faiih be a true and juftifying Faith. i. if it iprung in the Heart by the publ'ck Miniftry of God's holy Word, Rom. 10. 14.. if the Heart was broken, and bruifed, and brought to an holy Defperation, whereby it wholly re- nounced, difclaimed, and difavoived itfelf. Gal. 3. 24. as unworthy of Life, of Breath, or Being : it then it began to lift up i«9 Eyes upon the precious Pro- mifes of Salvation, revealed in the Gof- pe!, and mining glorioufly in the Face of Chrift : And if laftly it perceived feme 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 his blefled Redeem- er. 2. If it grow, and daily fpring up towards height of Aflurance, and fulnefs of ' perfuafwn, Rom. 8. 38. Ordinari- ly Faith is weak at firft, full of many Doubts and Diftractions, Fears and Tremblings, but after long Experience of our own Sincerity, godly Life, and good Confcience, it grows up in time and by Leafure to be zJlrongfaith y Rom. 4. ZO, 21. 3. If it purifie the Heart, Afls 15.9. Formalrfts may watch over their open outward Actions, but true Believers fet themfelves with fpecial Care, and all good Confcience, to bridle and bring under all wicked Stirrings of the heart. The defire of the righteous is only good, Prov. 11. 23. i.e. the main Streams of his Defires, the Courfe and Current of his Heart is to Godlinefs and Good- i\eCs y tho fometimeshis corrupt Nature and Satan's boifterous 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 forth a true and through Evangelical Repentance , Zech. 12. 10. Wheie God's comfortable Favour fhines, and is fhcd in to the Heart, it immediately melts and refolves into Tears of forrow and Grief for former Rebellions, and makes unfeigned and relolute Vows, for ever after, by God's Grace, to throw out of his Heart and Life, thofe fins which have grieved fa good a G®d. 5. If it beget in him whom it poiTef- felh, a Sanclification of all Parts, botn in Soul and Body, tho not in, perfecti- on, 2 Cor. 1. t2. If the Underftand- ing be enlightned with Knowledge in the great Myfteriesof Godlinefs; if the Will be bent with the beft things ; if the Memory be a ftore-houfe of heaven- ly Treafures; if the ftream of our af- fections be turned from the World to- wards God's glory and good Caufes; if the heart be weaned from lufts, and fain in love with eternal Pleafuresand hea- venly Things ; if the Confcience be watchful to difcover, and fenfible to feel the Approach and Prickings of the leaftfin, &c. 6. If it work by love, Firjl towards God and Chrift, in that all his fins are remitted, and he js eternally beloved of God in Chrift. 2. Towards Chriftians, in that the faving graces of God's Spirit fhine in them. 3. Towards himlelf, with Relation unto God, and Rcisrva- tion of hi$ Glory. 4. Towards Kin- dred, Friends,not fo much becaufe they are of the fame Blood, as becaule of the mutual Intereft they have in the Blood of Chrift. 5. Towards Enemie*, be- caufe of the precious Command of Chrift, Gal. 5.6. Pfalm 16. 3. 1 John 3. 14. Mat. 5. 44. 7. Ifitcaufea forfaking the World: No Man can do this if it be his lweet fin The Lord's Suppen lin, "until his Soul have received by the Hand of Faith from the Spirit of God, an Aflurance of an immortal Crown in the Heavens, fealed unto him by the Blood of Chrift : But then how wil- lingly dq,th he bid the World farewell ? how refolutely doth he call out of his Affections all greedy Thoughts, and exceflive Defires of Earth and earthly Treafures? Heb. ir. 23. 1 John 5, 8. If it fpeak comfort in diftrefs, joy in tribulation, glorying in affiitlions : 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, criesFaitb, which all the glorious Saints have trod- den before us, Rom. 5. 1. Atls 5.41. a Tim. 1. is. Rom. 8. 18. 1 Pet. 1.7. 9. If it will maintain a Chriftian in fome Meafure of Sufficiency and Con- tentment in all Eftatcs: The jujl Jhall live by Faith, Gal. 2. 20. not. by Friends, Mony, earthly Hopes, or Helps, &c. If it makes a Man lay hold on God's Promifes, and work an in- ward Truft in God's never failing Pro- vidence, fo as he will leave the Succefs «f all his Labours to the Lord. Sect. VIII. Examination and Repentance r A Third Grace which every worthy **■ Receiver muft find in himfelf, is Repentance; and by fuch Marks as thefe, he may try whether his Repen- tance be a found and fincere Repen- tance. 1. If it be afimmed of fin: not as a Thief is afhamed, which fhame arifeth from the Effect of fin, as Punifhment or Difgrace ; but as a Son is afhamed (whence it is called a filial fhame) out of a fight of the filth and loathfomnefs of fin i the impenitent glory in their 235 fhame, but the truly penitent area- fhamed of fuch glorying, as ofevery fin, Jer, 31. 19. and 6. 15. and 8. 12. Ezek. 16. 61 j 63. Ezra- 9. 6: Zepb. 3.5. 2. If it mourn ffr fin: Thus David mourned (not for the Punifhment, he is willing to bear it, butj for fin, as it was fin. I deny not but lorrow may be godly, even for Judgments, and then our Trial will be if we can mourn rather for fpiritual Judgments than for temporal ; and efpecially if we can feel and bewail Hardnefs of Heart, mourn- ing becaufe we cannot mourn as wa ought, Pjalm 42. 3. and 51. 3. 4. 2- Sam. 24. 10,17. \faiab63. 17. 3. If it caufe a great mourning* at leafl fo great as cur mourning would be for outward Loffes : Thus Zacbary, ch. 12. 10, &c. inftanceth, the Spirit of God mould caufe them to mourn, as in the Family one would mourn for the lofs of their only [on, or as in the Common- weal the Subjects would mourn for the kfs of a mofi worthy Prince. 4. If it reft not zvithout cleannefs : True Repentance is not Water, but warning, nor every warning, but fuch as maketh clean ; could a Man weep his Eyes out, yet if he weep not his fins out, what is he better ? Sorrowing af- ter a godly fort, whet carefulnefs, what flea ring hath it wrought ? If I have done iniquity, I will do it no more, Ifaiahi. 16. Job 34. 32. 2 Cor. 7. 11. 5. If it bring forth fruits meet for re- pentance, Mat. 3. 8. This was the fum, as ot John's, fo of Paul's preaching, that Jew and Gentile Jhould repent, and turn to God, and do works worthy a- mendment of life, Acts 26.20. nay it \% the very fum of the Gofpel, to mourn, to be comforted, that they might be called trees of righteoufnefs, the planting of th$ Lord, that he might be glorified, Ilaiah 61' 3. Xx *. 1/ 23 6 The Lord's Suffer* 6. If it be (lined up by th* fenfe $f God's Goodnefs : So that nothing more fires a Man to abate himfelf in the lenfe of his own vilenefs, than to feel and find the gracious Goodnefs and readi- nefs of Cod in Chri(l,to (hew him mer- cy ; He fearetb the Lord and bis good- nefs % Hofea 3.. 5. 7. 1/ the fame jpiritval means afjioape it, that firji raife'dit in ths Heart : Re- pentance that can be healed by fports, merry company, &e. was never found; It is the Voice of the Church, Come and let us return unto the Lord, for he hath torn, and ht ivill heal us , hehathftr.it- ten, and he will hind us up, Hofea 6. 8. If it hejo:ned with afecret trufl in the Acceptation of God in Chrijl : If no Milery can beat thy foul from inward Affiance, or Hope of Mercy; if in the very difquictnefs of the heart, the De- fire of the Soul be to the Lord-, if he be never fo much eajl doivn, vet he waits upon God for the help of his countenance, Pialm 38. 9. and 42. 5, 11. and in fome meafure condemn the Unbelief of his own Heart, and-fupports himfelf with the Hope of the never-failing; CompslTionsof God in Chrift, wherein it differs from the Repentance of Cain and Judas, Sect. IX. Examination of Love to the Brethren, A Fourth Grace which every wor- thy Receiver muft find in himfelf, is Love 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 j not . becaufe they are rich, learned, wile, but meerly becaufe they have God's Image upon them : Love one another with a pure heart, 1 Pet. 1. 22. Love muft be pure, not mixt, and then it is pure, when it fprings from to other Fountain but Grace and Hulinefs, and Love of God in Chrift. 2. If it be to the Saints above others : Other? may have Love and Honour ac- cording to th-ir Relations, Qualities, Worths ; bur true Love beftows its Benjamin's Portion (the fpecial tv and choice of its AfFedtions)upoR the Saints, iPet.2. 17. Rom. 12. 10. 3. If it be to all the Saints, Philcm. 5. if it love grace in rags, as well zs in robes ; if it love the abfent, as well as prefent ; if it love for the Truth's fake thofe he never fay, yet this hinders net the Difference of degrees of Love, which by the fpecial Providence of God fome Chriftians may have to others, in fome fpecial Eminency of Refpe&s. 4. If it extends as to all Saints, fo to all Times, as well in Adverfity, Dil- grace, Temptation, Sicknefs, &c. as in Profperity, Health, good Eftimati- on, c5V. 5. If it delight in the fellowfhip of Saints : Such as find no need of, nor ddight in the fociety of Saints, may doubt their Condition, and be hura?_ bled tor it, P/almiS.^. and 1 19. 63. 6. If it caufe Forbearance of one a- notber, For givenefs of one another. Gal. 3. 13, 14. If in Cafe the Perfon injuring defires no Reconciliation, yet the Perfon injured is willing to let fall all Wrath, Malice, or Defire of Re- venge, Gal. 3. 13, 14. 7. If it make a foul to honour them that fear the Z*r kind ef Impatience in the Want of the Ordinance: H'hcnfljall I come and ap- pear before Gcd ? Pfalm 42. 2. 4. If nothing but Chrift will content the ioul ; If Chrift be defired for him- felf, and not for any bafe Ends; If the- foul be content with Chrift, though he be call into Prifon and Banifh- msnt. 5. If there follow a great and fweet contentment in the Ufe of the Ordi- nances ; if(asit was with Samfon drink- ing of the Water that God lent him out of the Hollow of the JawJ our Spirits come again and revive upon it ; fo that lometimes the Heart is filled with ftrange Extafies, with Excefsof fpiri- tual Plcafures, with an heavenly kind of Satisfaction, contentation and De- light, Judg. 5. 19. Pfalm 63. 5. Jer. 31. 25. 6. If there follow after the Ordi- nance holy Vows and Wifhes of infinite and eternal thankfulnefs ; asalfoagroivth and fpringing up as among the graft, or as willows by the water- courfe s, Pi aim 63. 4, S. Ilaiah 44. 3. 1 Peter 2. 2. Sect. XII. Examination of the Growth of Graces: TH E Truth of Graces thus found out; In the laft Place, examine we tfhe Growth of Graces : True grace is ever growing grace, Mark 4. 27. and if a Man grow, it will appear by thefe figns : X x 2 1 . By *3$ *The Lord's Suffer, i. By his outward Appearance; not that he can fee himlelf 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, &c. or if he cannot find a Growth upward in Joy, Peace, Triumph of Spi- rit, yet let him fee tf he grow not down- ward in Humility, Hungring, Mourn- ing, Zeal ; and let him fee if all Grace be not more and more radicated, and confirmed in him. 2. By his Appetite to his fpiritual Food : Young Men have better Sto- machs than old Men, becaufe they are growing; and a gracious Spirit hath e- ver an Appetite or Defire after fpiritual Dainties , 2 Pet. 2. 1,2. 3. By his fpiritual Strength ; a Chri- stian is at firft weak, but if he grow, he is ftronger and ftronger, till at Jaft he can wreftle with a fpi- ritual Enemy, with Lufts and Cor- ruptions, Powers and Principalities, and get the Maftery over them. To this Duty of Examination, others add Excitation, as thus, There mufl be a new exciting of Faith, and Repentance, and Love, and of Defire 5 after the Or- dinances ; but of that more fully in the Ordinance itfelf. Rom. 1 4.1. Epb.6. 12. Sect. XIII. Of the Duties in Sacrament, of the Ex- ercife of Repentance. THUS far of the Duties before Sa- crament: Now follow the Duties in the Time of 'the Sacrament ; viz. The Exercife of our Graces, I mean luch Graces as are fuitable to the Quality and Nature of the Sacrament, as, Repen- tance, and Faith .and Thanksgiving, and Love, and Charity. The firil of thele Graces, which muft be ftirred up or exerciled, is, Re- pentance: And this will be actuated, if Yvecoufider Uad's Love in Chrift, and Chrift's Sorrows and Sufferings for fin: There are many Things in the Ordi- nance, which if but looked upon with the Eye of Faith, will open all th* Springs of true fpiritual lorrow, or Repentance in the Soul ; but we name only thefe two Particulars : 1. Here is a Dilcovery of the Love and Sweetnefs of God in giving his Son to die for us : So God loved the world, that he gave his only begotten Son, J oh a 5. 16. enough to caufe us to mourn that ever we offended : O that God Jhsuld 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 live : pour out the curfe upon him, that the Bleffing might be poured upon us ; who can think on this y and withhold from Tears ! 2. Here is prefented to us the Suffer- ings and Breakings of Chrift, enough to break our hardeft Hearts : Confider them, 1. In themfelves : What Breaking?, Woundings, Scourges, Crownings, Piercings did he endure in his Body ? what Conflicts, Struggles with the Wrath of God, Terrors of Hell ? what Weight, Burden, Wrath did he under- go, when his Soul was heavy unto Death, when he drank that bitter Cup, that Cup mingled with Cur/es, which if Man or Angel had but lip t of, it would have funk them into Hell? nay, it made him who was God as well as Man, fanclified with the Spirit, fup- ported with the Diety, comforted by Angels, fweat fuch a Sweat, as never Man fwet, Drops, very Clods of Blood. 2. In the meriting Caufe of all our Good, the Procurers of all our Pe&ce, Salvation, He was xvounded, that we might be healed ;fcourgcd, that we might be folaced ; He was jlain* but not for himfelf: He was wounded for our tt anf~ greJTionSy broken far our iniquities, th$ ihaftift Tbe Lor&s Suffer. thaflifemtnt of our peace was upon him, end with bisjlripes we are healed ', Dan. 9. 16. Ifai. 5 3' 5> 8 « 3. As the Effects of our fin, as thofe Things our fins brought upon him, and needs muft this melt and thaw our icy ftony Hearts: It was I (fhouldthe Soul fay) who was the Tray tor , Murde- rer, Judas, Herod, Pilate ; they were my fins which were the bloody Injlruments, tojlay the Lord of Glory : Lord, I have finned, and tboufujfered, 'twas I that ate the fowre Graps, and thy teeth were fet on edge: This confideration mull needs fill the Heart with lorrow : They frail look upon him zvhom they have peirced j And how then ? They Jh&ll mourn, and be in bitternefs of foul, as one in bitternefs for their frjl- born, Zech. 12. 10, O how fhould we look upon Chrift, as wounded, fcourged, pierced for us, and not be affected with, afflic- ted for our fins, the caufe of it ? If thou ivilt be conformable to Chrift ( faith Bernard) as thou beholdefl here a broken bleeding Chrifl, 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 Chrift, but with a wound- ed fpirit ? a bleeding Chrift, but with a bleeding Soul ? God hath made in Na- ture the fame Organ for feeing and weeping ; and in Grace he who fees clearly, weeps throughly ; The eye will affetl the heart, Lam. 3. 5. O Chrifl ', that my eye-ftould affetl my heart ; that whiles J behold Chrift /bedding bis blood for my fins, my heart would melt out at my eyes, and Jbed tears for thofe fins for which I fee Chrift fbed his blood : That I could turn the Sacrament of the Supper in- to a baptifm of tears, that I could wafh and baptize myfelf with tears of Repentance, Sect. XIV. Of the Exercife of Faith. "jP H E (econd Grace, which in time c of Sacrament niuft be actuated and n9 exerciied, is Faith ; then fncujd a Communicant fpe?k to his Faith, as Deborah to her Soul, Awake, awake, Deborah, awake, awake , utter a Jong : Juds.5 .12. So awake, awake, O my Faith t beftir, and roivze up thy fe\f, to rective Chrifl in this Sacrament. But how, or in what Manner is Faith to be actuated, and fet on work in the Ufe of the Sacrament ? In the Sacrament we muft confider three things: 1. Sacramcatal Rcpre- fentation. 2, Sacramental Offers. 3. Sacramental Promifes ; all which are in , the Words of Inftitution : In the night that he ivas 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 Teflament, which isjhedforyou, and for many, for the remiffon offtns, Mat. 26. 28. Mark 14: 2 *« Luke 22. 19. iCor. 11.23,24. 1. He took the bread. ? and brake it, and cup, and gave it , ] there is the Reprefentation: 2. He bad, Take, and eat, drink of this, ~] there is the Offer. 3. Hefaid, This is my bodv, which is given for you : This is my blood, which is Jbed for many for the rcmijfon of" fins] there is the Promile : Now upon every of thefe muft our Faith be bufied and fet on work : as thus in Order; For facramental Representations : 1. In the breaking of Bread, and pouring out of the Wire, there is a re- prefentation of Chrifl's Death and Paf- fion, both of his Body broken and wounded, and his Blood poured and fhed. 1. Of his Body broken and wounded: He was weunded for our tran/grejftens, And with his Ihipes we are healed, Ifaiah 53. 5, 6. What fweet Ccmlort may Faith fetch hence? Look now upon the Wounds of Chnft, as healing Wounds, as a City of Refuge, whi- ther 54° The Lord'* Supper. ther thy purfued foul by the Avenger cf Blood, may fly tor fafety and fanc~tu- ary : Indeed I am a grievons (inner, I ha vc wounded my confeience with my tranf V e ffions, but behold my Stviour here wo unded for my tranfgrejfions : I may well have a troubled confeience for the iviunds my tranfgrejfions have made there- in j yet my con/deuce needs not fink in a iejponden'y offpirit, whiles I look at the wounds of Chrifl: Here are Wounds for Wounds, healing Wounds for ftibbir.g Wounds, curing Wounds for killing Wounds : O what Comfort is here for Faith in the Wounds of Chrifl crucified, the Nails, the Spear, the Wounds, all preach unto Faith a re- conci'ed God, that God is in Chrifl re' ccnciling the world to himfelf: The Lord's Bowels are laid* open by thele Wounds, foas thro' them we may fee the tender Bowels of his Mercy, and fo as thro' them, Mercy flows from thofe Bowels unto us: O my dove, that art in the clefts or holes of the rock , Cant. 2. 14. Some of the Ancients underftood by thefe clefts of the rock, the Wounds cf Chrift, in which the Dove, the Church, liesandfheltersher (elf : This is one Work of Faith in theSicrament; when it lees thefe clefts of the rock opened, like a dove to betake herfelf thereunto for fhelter, fecurity againft all Fears that Wrath and Guilt may put their Con- icience to: Do any Fears of Wrath trouble thee ? doth any Guilt of Con- feience difquiet thee ? why now for thy Comfort, behold the holes in the rock, where thou mayft (he'ier : Divell now in the rock, and be like the dove that makes her nefi in the fides of the holes mouth, Jer. 48. 28. See, and fully be lieve thy Peace to be with God thro' Chrift, and look upon him broken and wounded for thy Tranfgreffions : Faith thus actuated, cannot but fend the foul from the Sacrament with much Com- fort. 2. Of the Blood poufec and fhed : and what is to be done now when I fee this Blood in the Sacrament, but to actuate my Faith, and apply this blood to my felf ? Chrijl's blood is a reconciling blood, Rom. 3. 25. J ju/iifying blood, Rom. 5, 9. A pacifying blood, Col. <• 20. Afyirdoning blood, Eph. 1. 7. A fantlifying blood, Heb. 13. 12. A pur- ging blood from dead works, Heb. 9.14. A clean fing blood, 1 John 1.7. Amor- tifyfaii crucifying blood, Gal. 6. 14. 4 blood that fets prifoners free, Zech. 9. ir. A blood that makes men, kings and priefts, Rev. 1. 5. 6. Afoft- ning, mollifying blood, that makes the heart tender, afefhly heart, Zech. 12. 10. Go.us Blood, fome (ay, breaks the Adamant, which neither Iron nor Fire can do ; but furely the Blood of this Lamb breaks the Adamant Heart of a Man, which nothing elfe can break: It is a quickning Blood, that brings Life and Strength with it ; it is Life- blood, Blood full of fpirir, that fills thi foul with excellent Vigor to holy Per- formances, Heb. 13. 20, 21: Now what a deal of Comfort may Ftiih draw from all this? True, my Perftrt is unrighteous, but O Chrifl, thy blood is juftifying Blood ; my Heart is unclean, but thy blood is a fantlifying blood ; my Lufts are many and mighty, but thy blood is mortifying blood-, my Heart' is won" drous hard, but thy blood is foftning blood\ my Heart is exceeding dead, but thy blood is quickning blood ; In this blood of thine I believe, this blood of thine I thiffily drink down ; this blood of thine 1 hear- tily apply, with a comfortable Expectati- on of all thefe hleffed Benefits : Be of goodchear, O my SouU here is pardoning blood againfl thy Guilt, fanclifying blood againjl4 he pollutions of thy nature, cruci- *the Lord's Sapper. 241 tying blood again/! thy luft, foftning blood again il thy bar chefs, quickning blood to help thee againjl thy deadv.ejs. 2: For iacramenud Offers, in the Words, Take, eat, drink,} Chrift himfelf is offered with all his Benefits : Here then mull Faith actuate itfelf, and fet itfelf on Work, driving with all its Might to take Chrift, to eat and drink Chrift offeied : When Chrift is offered to us, the Ad ot Faith then is that of thePfalmilt, Lift up your heads, O ye gates, and be ye lift up, ye everla fling doors ; and why muft the:e Gates and Doors be lift up ? that the King of glory may come in, Plalm 24. 7. Chrift makes Offer to come into our Hearts, and therefore we muft open the Gates, we muft lift them up, even from off the Hooks, that fair and foul Way be made for ready Entrance. If a great Man, elpecially a King, comes to a Man's Houfe, he will not only open the fmall Wicket, his little Door, but hefcts o- pen his great Gates, he throws them wide open, to make fpacious Way for his Entrance; lo if thus it be, that Chrift in the Sacrament offers himfelf to come to us, let our Faith bufily beftir itfelf in "widening thePaffage, and opening our Hearts to make Chrift way, let us ft rive with might and main, toflretch open our hearts tofuch a breadth andlargenefs, as a fit way may be made for the King of glory to come in, let us haften,open,clafp,imbruce^ welcome and receive Chrift offered to us. 3. For facramenial Promifes: This is Ply body which is given for you ; this is my blood which is Jhedforyoujor rcmiffion of fins : Here's a piecious promife ofChriiVs body and blood, which max abundantly Jet Faith on work: For underjlanding where- of, I (hall propound fome Qu.eft.ions; As Queit. 1 . What is meant by Body and Blood? By the Body of 'Chrift, and by the Blood 9f Chrift ^ we mean whole Chrift , God and Man, as he is Mediator, Chrift him- lelf crucified, with all the Benefits and Graces flowing from him : In all which obferve thefe four Things ; 1 . The Perfon of Chrift, God and Man; in which Perfcm are two Natures, 1. The Godhead, which makes his Manhood meritorious. 2. The Manhood r.flumed into the Godhead, and hypoftaiically united thereto. 2. His Merit, which is Lutron, the Price, and Worthiness, and Excellency of his Perfon and fufferings : Chrift'j Death was it that merited Man's Salva- tion, that there might be an infinite Sa- tisfaction for an infinite Debt. 3. His Virtue, which is the pozver 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 cf Chrift, God and Man, with his Merits, and Virtue, and Benefits, into which we a/e incorporated, and made Conforts, ?:d Joint-fellows with him in his Di- vine Nature, 2 Peter 1. 4. yet men- tion is made, elpecially of the Manhood and Body of Chrift. 1. Becaufe we could not be Par- takers of his Divine Nature, but by Means of bis Manhood ; * for the Flefh of Chrift is the Conduit (hit conveys the Graces of the God-' head, and. the Graces of the Spirit of Chi iff. into cur Souls; they are given by the Spirit to Child's Man- hood, without Meafure, that fo they might be derived to us in MeafureJ by the fame Spirit, which othei wife than by this Body we could not re- ceive. 2. Bc- 24* 2. Becaufc Chrift performed thofe Parts of the Work of Man's Redemp- tion in his Body, or human Natu re, which were not compatible to the Die- ty, or Divine Nature; and therefore msniion'is made more efpeciaJly of Chrifl's Body, which is fymbolically in the Sacrament, and really the Soul. 2. And this begets another Queftion : Howjhould the Body or Blood of Chriji, thus underjlood, be in the Soul of a Man ? We anfwer, In the Soul there is a double Nature: I. An human Nature, as it is natural, defiled vtith fin. 2. A Chrijiian inward Nature, animated by the Spirit of Chrift, which we call the inward Man, the new Man, which is fanclified by Regeneration. For the Firfl, the human Nature, as it is natu- ral, it is not in Chrift, nor is Chrift in ; t ; it hath no Being or Exiftence in Grace, or in Chrift, but is altogether void and deftitute of fpiritual Life j and hence it is called the natural Man, the old Man, the fejhly carnal Man. For the Second, the Chriftian, inward Na- ture, it is upholden in the Children of God, by Things anfwerableto its Na- ture ; and to this inner fpiritual Nature, indeed the Lord offers in his Sacrament, ChriJVs Body and Blood, as its own pro- per Food ; Chrift therefore is in the foul fpiritually, in the fpiritual Part of it ; it is the inner 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 draw* ing down of Ckrifl's Body and Blood into our puis ? For Anfwer of which, 1. Faith looks upon Chrift as the Trealury and common Stock of Grace, in whom dwells all Fulnefs, all our Ful- nefs : Faiih looks on him as theuni- rerfal Principle of Life, and Root of Hoiioefs : God gave not him the Spirit The Lord's Supper} in Meaiure, no, 1/ pleafed th/ Ihther, tlxU in him all fulnejs J})ould dwell, Col. 1. 16. There is in him Fulnefs, and all Fuinefs; whatfoever is to be required in a Mediator is fully in him, yea, in him doth all 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 per- manent Fulnefs fo that Chrift is fall, and ever fhall be full to the Brim ; there is in him a Fulnefs of Merit, for our Juitfication, and a Fulnefs of Spirit, and habitual Graces for our'Sanclifica- tion, In him are hid all the treafures of wifdom and knowledge, Col. 2. 2. vafl Heaps, for fome Pieces of filver and gold, are not Treafures ; all the Trea- jures, all the Heaps of Knowledge and Wifdom that are in the World, all are in him, he is All in All. 2. Faith cafts its Eye on the Pro- mife for the conveyance of Chrift, and Grace from Chrift: Faith works by- Virtue of the Promife j where there is no Promife, there can be no Faith, and therefore Faith difcovers the Pro- mife, That of his fulnefs we Jhall receive grace for grace ; That his Body is given for us ; That his Blood isJ})edfor us, and for many, for the Remiffwn of fins, John 1. 16. Hence the Schools admit of a double Fulnefs, i. e. Of Abundance, and Rebundance : The Promife fpeaks not only of the Fulnefs of Abundance in Chrift, whereby he is fufficiently full in himlelf,but alfoof a Fulnefs of Redun- dance, by which he overflows and fill* all his Saints : He is the Well-head or Fountain, which is not only full itfelf, butfpringsand flows over to the filling of the Streams below it. 3. Faith looks upon this Ordinance, as an Inftrument, a Means which God hath fet up for the conveying of Chrift, and Nourifhment from Chrift ; In Za- chariab, ch. 4. 12. we find mention of two The Lord's Sufferl 245 (wo olive-branches, which through two golden pipes , emptied the golden oil out of ibemfelves, Zech. 4. 4. 12. We may thus interpret, Chrift is the Olive- branch, and the Olive-tree, and from whom comes all the golden Oil of Grace and Ipiritual Comfort, and he it is that empties it out of himfelf into our Hearts ; but how . ? it is by his Or- dinances, they be the golden Pipes, by which this golden Oil is conveyed un- to us: Chrift doth not immediately empty the Oil into our Hearts, but firft into the golden Pipes of his Ordi- nances, and fo through them into us. 4. Faith being fteeled by iuch Con- siderations as thefe,it goes over to Chrift, and, by Virtue of the Promife, draws down his Body and Blood into the Soul ; this therefore is the main Work to awaken, and to actuate our Faith, to fet it to Work upon Chrift, and fo to draw forth the Efficacy of Chrift in the Sacrament: Lord, I believe that thy Body zvas given for me, thy Blood /bed for me, and for the Remiffion of many fins : Lor J, I chearfully and gladly be- lieve that I am now Partaker of thj» Body and Blood, and that my fins are pardoned in thy Blood : I believe that Chrijl is mine, his Death is mine, bis Refurreftion is mine, Remiffion of fins is mine, Pardon and Heaven are mine: Lord, I accept, I believe this fealed Pardon of my fin ; Lord, I believe that all Chrijl, whole Chrijl is mine from Top U Toe ; Lord, I believe his Per [on is mine, his Godhead is mine, his Man- hood is mine ; Lord, I believe his Merit is min+hii Virtue is mine, his Benefits both of Grace and Glory are mine ; Lord, 2 believe that in Chri/l all Fulnefs dwells, end that of his Fulnefs we /hall receive Grace for Grace : Lord, I believe that through this golden Pipe of the Lord's Supper, I jhall receive the golden Oil of Grace from Chrift, now be it to me ac- tor ding tt my Faith 1 Lord, I believe, help thou my Unbelief : O come down in- to my Soul, and fill it full of the Lord Chri/l, of the Body and Blood of Chrijl. In this Mariner, as one faidof the Tree of Chrift'i Afcenfion, tho the Fruit were high, and above our Reach, yet if we touch him by the Hand of Faith, and Tongue of Prayer, all will fall down upon us: So here, if we can but touch him with the Hand of Faith, rbo a pallie Hand, tho a weak and tremb- ling Hand, if we can go to him with a praying Heart, Chrift can withhold nothing from «s. By the way, this may difcover to us where the Fault is ; when we return Home, our Fakh never the more ftrengthned, our Hearts never the more warmed, our Graces never the mor« nourifhed, our Corruptions never the more weakned, our Afllirance nevc^ the more heightned, it is a fhrewd Sign Faith did not play its Part in the Mount : Faith was intrufted in thi* Employment, to go over to Chrift for thefe and the like Benefits, but thy Faith did fail in the Undertaking ; there- fore God fufpends the Bellowing of thefe Benefits, becaale thou fufpcndeffc thy Faith. Well then, if thou fee not the Fruit and Benefit thou expecleft, to come into thy foul in the Ui'e of this Ordinance, charge thy Faith with it, and bewail the Weaknefs of it ; and foe the Future, put it to its Burden, let it have its full and perfect 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. Sect. XV. Of the Exercife of Thanksgiving. TTHE Heart being warmed, anel *" growing hot with the fenfe of God's Goodnefs, a Man fhould then break out, and give vent to his Hearc, in magnifying the Mercy of God for Y y the 344 the Death of Chrift, and the Fruit thereof communicated to us. Now this Duty of Praife and Thankfgiving is actuated, » g i . By our private Ejaculations : Our fouls flmild praife him, and all that is wit bin us Jhould praife his holy Name,?f. 103. 1, 2. efpccially our Affections of Joy and Love mould tafte largely of God. We mould to this Purpofe, now and then caft up fuch a Dart as this to. heaven, We praife thee, O God, we acknowledge thee to be the Lord, &c. 2. By our public k and joint Praifes : Minifters and People mould both lift up their Voices with Glor-t to God on high, on Earth Peace, Good-ivill to- wards Men. 3. By our finging of Pfalms : Thus Chrift, and his Apoftles, after the Ce- lebration of the Lord's Supper, they fungan Hymn orPfalm j andfomefay, it was one of David's Pfalms, which was to prefent Purpofe ( the Jews at their Paflbver ufed thefe Pfalms, PJalm 113, to 119. which they called the great Allelujah) but others fay, it was a Pfalm compofed by Chrift himfelf, containing the Myftery ofhisPaflion : howfoever, we learn our Duy, as at other Times, fo at this e^ecially, to fing unto God a great Allelujah. 4. By our Obedience, bv devoting and giving up ourfelves to Chrift, to be at the Will of him, who is our fovereign Lord. TheProofand Life of Thankf- giving, is, Thanks'doing ; the Life of Thankfulnefs, is the good Life of the Thankful: Do we praile God for his Excellency ? that ftrictly is the Object: of Praife ; or, do we thank God for his Goodneis? that ftrictly is the Ob- ject of Thankfgiving: O then let it appear, that we acknowledge Gcd in Chrift to be fuch a one as we far in our Praifes; and that we (tend bo md ngs of the Spi- rit. Th ; s helping of the Spirit, is very emrhaMcal in the Original j as a Man taking un an heavy Piece of Timber by the one End, cannot alone get it up, till fome other Man take- ir up at the o- therEnd, and (o helps him: fo the poor foul that is a pulling and tugging with his own Heart, he finds it he?vy and dull, like a Log in a Di ch, and oe can do no good with it, till at lart the Spirit of God coitips at the ,)ther E:.d, and takes, the heavielt E d I he Bur- den, and (o helns ''^e leu! to 'ift it up. In our prayers «ve fht.'uld e;.c he Spirit of God, tvefhould caff our foul upon the Afliitance of the Spirit, we flv Id prefs Vrayer. prefs the Lord with thisPromife, Lord thou ban /Aid, that thy Spirit helps our infirmities, when we know not what we pray for, nor how to pray for any thing as we ought : now make good this word />/ thine to my foul at this time, let me have the breathings of the Spirit of God in me ; alas, the breathings of man, if it tome from Gifts and parts, thou wilt ne- ver regard, except there be the breathings tfthe Holy Ghojl in me. Queft. But how Jhould zve know ivhether the Spirit of fiod tomes in, or no ? yfnfw. 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 Bieaih, and it mikes fweet Prayers ; it never comes into the loul, but after it hath done any woik it came for, it leaves a fweet fcent behind j as Civit that is put into a little Box, tho you fliould take out the Civit, yet there will be a fweet favour left behind j fo tho the Spirit of God, inrefpeel of the prefent afiirtance, withdraw: itielf, yet it leaves a fweet favour behind it. 3. In the Name of Chrifl : for What- foevcr you afk the Father in my name, that I will do, John 14. 13. There s a Keceflity of praying in Chrift's Name, 1. In regard ofAdmflion: 2. In regard of Aflifknce : 3. In regard of Acceptance : i. In regard of Admiffion : God is a twfumingfire, ?nd we are dried (bubble* mere is no approaching to him, but m Chrift, in whom zve have accefs iviib boldnefs to the throne of Grace : God will not look pleafingly on us, if we Come wi hou t Chrift, he is no Throne of Grace without him ; it is Chrift who makes that which was a Bar of Juftice, a Be -ch of Mercv; in him we have ad- n/:flion: Do we fail upon the D'-ty ©I Prayer? do it not in the ftrength of 249 man, but in the ftrength of Chrift : fay, Lord, I come alone in the Merits of Chrifl, to parifike of the Merits of the Lordjefus: I have endeavoured to pre- pare myjelf through thy grace, but I lock not for admiffion thro my preparations er dijpofitions, but thro the blood and media- tion of J efus Chrifl. 2. In regard ol Afliftance : We pray, but we have no ftrength to do it without Chrift j we might as well be fet to move Mountains, as to pray without the ftrength of Chrift: Without me, faith Chrift, you can do nothing, John 15.5. Without Union with Chrift, without Communion with Chrift, we can do nothing;- from Chrift we muft have both operating and co-operating ftrength ; both inherent and afliftant ftrength ; otherwife tho wc have grace, we fhall not be able to perform any Work, nor exercifeour own graces ; it is he that mull work all our Works in us and for us, the inherent Woik of Grace within us, and the required Works of Duty for us : And bleiled be that God, who hath given to us what he requireih of us, and hath not only made p-eccpLs promiles, but Promifes performances. 3. In regard cf Acceptance; Our Work*:, they are not only impotent, but impure too, as they come from us ; it is Chrift that muft put validity to them ; it is Chrift that muft put his own odours on them, it is Chnft that muft put both fpirit and merit to their,, his grace ttti work, and his Blood to own them, for whatever comes from his Spirit, it is preferred thro'his Merits; Flere is great comfort; dowelo T ;>\er our Perfor- mances, and wonder that ever God mould accept them ? fo much Dead- nefs, fo little Life, fo much coldnefs ? confider then, that God looks upon them, not as ours, but as Chrift's, in whom not oialy ourPerfons, but out Performances a $6 Prayer; Performances are accepted : Chrift gives us hii Spirit, and Chrift iswilling to own what we prefent by his Spirit, and God is willing to own whatever is pre- fented to him by Chrift his Son. To this purpofe there was given to Chrijl much incenfe that hefhmld offer it with tf. e prayers of all faints upon the golden al- tar, which ivas before the throne, and the fmoke of the incenfe which came with the prayers of the faints , aft ended up before (Jod out of the Angels hand, Rev. 8. 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 Defects ©f their Prayers with the Merits of Chrift, and the afcending of this in- cenfe and their Prayers before God, is his Acceptance of them thus covered with ChrilVs Merits, and the reafon why the Prayers amended waj becaufe the incenfe afcended ; that was their vehiculum, the pillar of fmoke in which they mounted* up to Heaven : This rightly confidered, it will caufeus in e- very petition put up, to think ourfelvcs fo much beholding to Chrift, that we {hall be ready to fay in our Hearts, when .ariy petition is granted, I Way thank Jefus Chrijl for this. But what is it to pray in Chrijl's Name ? I anfwer, 1. To pray in Chrijl's Name, is to pray with Reliance upon the Grace, Favour and Worthinefs of the Merits of Chrift, in whom we have believed, and have accefs with coufidence, by the faith of him, Eph. 3.12. Chrift:' s fatisfadtion is the Ground of our Inter- ceflion ; becaufe Chrijl's blood hath pur- chafed this (we pray J therefore, O Lord, grant this. 2. To pray in Chr ill's nam£, is to pray from his command, and according to his will ; as when we lend another in ©ur Name* we wtfh him to fay thus, lell him, I fent you, ini thatliefirt Juih a thing of him; fo when vtztakt thtje words which 'the Lord puts in our mouths, Holea 14. 3. and deiire thofo Things only that the Lord commands us to leek, whether absolutely or con- ditionally] this is to pray in his Name. 3 . To pray in Chrijl's name, is to pray for his Ends, for the lake and ufe of Chrift: Thus the Phrafe is ufed, To receive a prophet in the name of a pro- phet, Mat. 10. 41. 1. e. for this End and Reafon, becaufe he is a pro- phet. Now let Chriftians obferve, when they would have any Thing of God, to what Uie and End, and for whofe fake it is: You afk t and havt not, becaufe you afk amifs, tofpend it on your lufls, James 4. 3. A Lull is pro- perly fuch a Defire ( tho for lawful Things j wherein a Man mult have a Thing, becaufe it pleafeth him : Give us water, that we may drink ( was the brutifh cry of lfrael, Exod. 17. 2.) not that we may live to him that gives it j holy Defires or Prayers, oppofed unto Lufts, are fuch Defires of the Soul left with God, with fubmiflion to his will, as may beft pleafg hira for his Glory. Sect. III. The particular Duties of the Soul in Prayer. TH E Duties of the Soul in partial* lar, are fuch as are, • .u f Mind. in the \ Heart. 1. In the Mindy two Things art required, {Knowledge, Faith. 1. Knowledge of God to whom we pray. 2. Knowledge of that for which wo pray. 1, We muji know and acknowledge I'M Fraye>\ J ejus Chrift wfam he hath fent : Chrift told the Samaritans ; Te xvorjhip ye know not what, John 4. 24. far be it from Christians thus to do : Without this Knowledge we mail wander inro Will- worfhip, and iuperftitious Inventions j And therefore know thou the God of thy fathers ( laid David to Solomon ) and ferve him with a p erf eft hearty % Chron. 28. 9. 2. fVe nufl know and under/land what we pray, otherwife we are fubject to our Saviour's Reproof, You ajk you know rist what, Matth. 20. 22. Two forts of Men are here condemned. 1. Thofe that pray in an unknown tongue. 2. Thofe who pray in a known tongue, but underftand not what they pray. t. Faith A m ° re g i nC -i' ' 4 more Jpecial. i . Faith more general is fuch a faith, »s apprehends the main Promise* of the Crofpel concerning Salvation by Chrift. 2. Faith more fpecial, is fuch a Faith as apprehends the precious Promifes made to our Prayers, whereby we are periuaded that our particular Requefts fhall be granted unto us, only with this Diftinclion ; in Matters fpiritual, neccjfary to Salvation, we are to ajk ah- folutely, as being perfu'aded that God hath 3$S 2. In the Heart, thr«e Things- *re requifite, Humility. Reverence. Ardency of Spirit. 1. Humility, which is derived ' ah-hut mo, from the Ground ; intimating* that when we pray, we fhould humble ourlefves, as it were to the Ground : Thus the Chnftians in the eailern Churches were wcrvt to cafe themlelves down to the Ground when they called upon God : Thus Abraham acknowledg- ed himfelf but dufl and a/hes, Gen. 1 8» 27. Thus Jacob eon feffed himfelf lefs than the leaf of all God's mercies, Gen. 32. 10. Thus David pre feffed that he would be vile before the Lord, 2 Sam. 6. 22.- Thus \faiah cried out, I am a man of unclean lips, and I dwell in the midjl of a people of unclean lips, Ifaiah 6. 5. Thus' Ezra prayed, O my God, I amafhamed, and blujh to lift up my face to thee, my God, for our iniquities are increafed over our head, and our trefpafs is grown up unto the heavens, Ezra g. 6. Thus the Centurion, Lord, Jam not worthy that thoufhouldfl come under my roof:Thus^hs Woman otSyrophenicia, confefihth herlelf a dog in comparifon of the lfraelitcs*; and thus the Prodigal, received to Favour, fubdrdinated to our Salvation to his own. confeileth himlelf unzvorthy to be called a Glory; and we are to believe abfolutely, fon: Here's a Cloud of Witnefles, con- that the^ Lord will grant them unto us ; eluding that Humility in the Heart is vea, it is a good fgn, if we defire any requifite in. Prayer. faving Grace, that tbejeme Grace is be- 2. Reverence of the Majefty of God : gun in us : But in Matters temporal or Serve the Lord with r ever en Spiritual, not necejfary to fahation, zve are to ajk them conditionally, Jo far forth as they may f and with God's 'Glory, and the Good of our [elves and our Brethren, and we are to believe that he will fofar forth grant them : Thus our Saviour prayed in the like Cafe, O my Father, if it be pojfible,. let this cup pa fs from me, never 't briefs, not as I tvill, but as thou Wit, Matth. 26.39, ana re- joice with trembling, Pfafm 2. 11. The bleiTed Angels being in God's i nde, and founding forth his Praife, are de- fcribed, as having fix V ings, zvlcreef tivo pair ferve to cover thfiir Faces and their Feet, hereby'betokening their won- derful Reverence of God, Ifaiah 6. 2. How much more fhould we, who in- habit thefe Houfcs of clay, fubjeel to Infirmities, and corrupted with fin, be Z z flr;cke» *52 Ttayen flricken with an awful Reverence of Almighty God? Did we confiderour- felves to hz in the midft of Angels, be- fore the God of Angels, performing the like Exercife as the Angel?, how would this ftnke us with a Reverence of this great King of Heaven ? 3. Ardency or Fervency of Spirit ; this gives Wings to our Prayers, and cauf- c:h them to alcend 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, actuat- ed, increafed: I mean not thus of eve- ry Fervency ; there is a Fervency of Faith, and a Fervency of mere natural Defires: -In this latter, there is no Ho- linefs, no Fire of the Spirit, but in the former there is: When Chrift lived upon Earth, many came to him, and fome were exceedingly importu- nate to be healed, or to have Devils call out, &c. now if he anfwered their Re- quefts, his ufual Phrafe was, Be it unto tbee ( not according to thy Importuni- ty and Fervency, but ) according to thy Faith ; q. d, I heed not, I regard not this Clamour and Earneftnefs, if it be only out of mere natural Defires, but if it ba out of Faith j if befides fenfe of Need, you havejn you a true Hope of Mercy, then be it unto thee according to that'. This Fervency is fet out in the Word by divers fignificant Phrafes ; fometimes it is called, a cring unto the Lord ; thus Moles cried unto the Lord, and Samuel cried unto the Lord, and E- lijah cried unto the Lord, and Ifaiah cried unto the Lord: Sometimes a cry- ing mightily ; Let man and bead be co- vered with fackchth, and cry mightily unto God : fometimes a lifting up of our Prayers ; wherefore fift up thy prayer for the remnant that is left, faid Heze- kiah 10 Ifaiah: fometimes a pouring forth of our Souls before the Lord like water ; wall of the daughter of Ziort, pour out thy heart like wdfer before the face of the Lord: Thus the lfraelites drew water 9 and poured it out before the Lord, andfafled on that day, and faid. there, We have finned again]} the Lord", fometimes a Groaning in Spirit, or, « Groans of the Spirit ; The Spirit itjelf maketh inter cejfon for us with greanings which cannot be uttered', fometimes a praying exceedingly ; fometimes a pray- ing fervently ; fometimes If riving with God, Now 1 befeech* you, brethren, for the Lord Jefus ChrijTs fake, and for the love of the Spirit, that yoltflrive together with me in your prayers to God for me : fometimes a wrejlling with God, Thus Jacob wreflledwith a man, i. e. with God in the Form of a Man, until the breaking of the day. Exod. 8. 12. 1 Sam. 7. 9. i Kings 17. 20, 21. 2 Kings 20. it. Jonah 3. 8. Ifa. 37. 4. Lam. 2. 19. 1 Sam. 7. 6. Rom. 8, 26. 1 TheiT. 3. 10. Col. 4. 12. Rom. 15. 30. Gen. 32. 24. All thefePhra- fes do fet, forth the -Excellency, the Neceffity of this Ardency, Fervency of Prayer required in the Text. Sect. IV. The Duties of the Body in Prayer: THUS far of the Duties of the Soul in Prayer; as for bodily exercife ofitfelf, it profiteth little ; but if joined with the Soul, it is of great Importance; Therefore glorifie God in your body, and in your fpirit, for both are God's, 1 Tim. 4. 8. 1 Cor. 6. 20. The Duties of the Body may be re- duced to thefe two Heads : J The Gefture of the Body. (."The Speech of the Mouth. Concerning the Firft ; in publick 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 fo that our Gefture becorreipondent to the Frdyefi the ArTecliofls and D!fpofifions of the Soul. In Scripture we read of thefe feveral Geftures: i Standing, which is a Token of Reverence arid Service, 2 Kings 5. 25. 1 Sam. 16. 2.1. 1 Kings 10. 8. Job 29. 7, 8. Gtn. 18. 22. 2 Chron.zo.c,. Pfalm \i\.\. Luke 18. 13. jW#?* 7. 6c. and 9. 40. *nd zo. 36. Z-wi* 22. 41. 3. Proflration, or falling on the Ground, or falling on the Face, a Geftureot the greatefl humiliation, tho not ufed among us in thefe Parts of theWorld,AW£. 1 6. 22. Jojb. 5. 14. Ezek. 9. 8. and 11. 13. Matth, 26, 39 4. Sitting, Lying, Walking, Riding, Journeying, in fome cafes, 2 &z/fl. 7. 18. 1 Kings 19. 4. \fa. 38. 2. Pfalm 6. 6. G^«. 24. 26. 2 Cbron. 18. 31 5. Uncovering 0/ the Head in Men, covering of the Head in Women, which is a Token of Subjecti- on, 1 Corn. 7, 10. Rev* 4. 10. 6. Lifting up, and cafling down of the Eyes, the former being a Token of Faith, the latter of Dejection and Humiliation, Pfalm 123. i. Matth. 14. 19. John 11.41, and 17. 1. Luke 18. 13. 7. Lifting up, or Jlretching forth of the Hands ;exprefling Humility and earneft Affection ; and knocking them on the Breafl, which betokens Guilt, and earneft Defire of Pardon, Exod. 9. 33. Pfalm H-3. 6. 1 Kings 8. 22. Pfah 14-3. 2. Law. 3. 41. Luke 18.13. Luke 23. 48. Concerning the Second ; viz. The Voice or Speech of the Mouth ; it is ne- cefTary in Church or Family, and mo ft convenient in private: Now the Voice ufed in Praver, is either {Xnarthulaie. Articulate. 1. The inarticulate ; is that which is ut- ter'd in fining, groaning, and weeping: { 45? Lord, alt my iefire islefort lhei\ *nd my groaning is not hid from thee, iaith David, Pfalm 38. 9. and Heteiiak profefleth, That he did chatter like a crane or a fwallew j and did mourn like a dove, Ilaiah 38. 14. And the Spirit himfelf maketh interceffon for us with groanings which cannot be uttered, Rom. 8. 26. 2. The articulate Voice, is the exter- nal fpeech itielf, whereby the Prayer is exprefled, wherein three Things are confiderable, Quantity, Quality. Form. For Quality, we mull not affect Prolixity, as if for Multitude of words we looked to be heard ; When ye pray, ufe not vain Repetitions, as the Heathen do, Mauh. 6. 7. The Heathen thought that their God's did not alwife hear, as being otherwife employed ( (o Elias told Baal's Priefts ) 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 mult not pray, they mult not lengthen their Prayers, as conceiving that either God hears not, or that he will hear for the Length's fake ; but on the other fide, where is Variety of good Mauer, • uttered with the Attention of Mind, and Vigour of Affection, there the longer we conti- nue in Praver, the better it is. 2. F or Quality, we need not be curious in reipect of the ftile, God looking to the Heart rather than the fpeech : As it is not the L< ucnefs of a Preacher';? Voice", bu.t the "Weight and Holineisof the Matter, and fpirii of the P'eacher that moves a wile and intelligent Hear- er; fo not Gif s, but*Gtace> in Pray- . ersare they that move the Lord: The Realon, Prayer moves not God as an Orator, but as a Child moves his Fa- Z a 2 ther; ytaytu '• of a Child humbled ,7 jet will 5 . \ ions : It . it that God t .unto, i theExpreffions, tot the Groans are faid to be unutter- able, Rom t %. 26. yet mull we not be more carelefs and negligent for the Manner of Speech, than we v/c i,d he, if we were to fpeak to a mortal Man, If ye offer the blind for jaa-'fee, if it not evil ? and if ye offer the lame and'f.ck, is it not evil? offer it new unto thy Gover- nor, ivili he be pleafed with ihee, or ac~ eept thyperfon ? faith the Lsrd of Hefts, *Mal. 1. 3. 3. For the Form: We are not tied to any fet Form, nor are we fo tied to conceived Prayer, as that it mud be without all Study or Meditation, either againft the inflant, or in former Times : A Man may conceive a Prayer ex temm fore, and yet without Enthuiiafms, or extraordinary Revelations ; viz. by the Help of his former Studies and Medita- tions : And that I may afford fome help that Way, I fhall, in conclusion of this "Chapter, lay down a Directory for Prayer, together with a Form of Pray- er ( tho broken ) in Scripture- phrafes. Sect. V. Duties after Prayer. TH E Duties fubfequent, which fol- low after Prayer, are thefe : 1. Quietly to reft in the good Will and Pleafure of God, not doubting, but the Lord hath heard our Prayers, and in good Time fhall grant that which fhall be moft for his Glory, and our Good j and this is the Meaning of the Word Amen, wherewith we feaf up our Prayers. 2. Diligently to ufe all good Means for the obtaining of our fuits j as, if I pray for Faith, or any other fpiritual ■Grace, I muft, bcfides Prayer, ufe all good Means carefully, which the [ rtUined for the begcuing an* ■hofe Giaces in us, as preached, rceiving ■ , reading the Word, and me- : onit, othervvife, cur P. . tjng of God, as if he rnufl grant, not by A'lesRs, but by Miracles. 3. Carefully to look after our Pray- ers, and to caft up our comings in, and Gainings by Prayers, otherwife we are like fooilfh Venturers, who have a great Stock a going, but looks not after their Returns . In the morning I will dir eel my prams, end look up, P/alm 5.3. There a;e two military Words in the Verfe, David would not only pray, but mar- Jhallup his Prayers, put them in Array; and when he had done fo, he would be as zfpyupon a tower, to fee whether he prevailed, whether he got the Day : For the better unfolding this Myftery of Grace, I (ball propound and give Anfwer to fome Queries or Cafes of Conference, as; 1 . Suppofe I have prayed, how f mil 1 affuredly know that God hears, and will anfiver in his own time ? 2. Suppofe the Thing I defredfwllmt be anfwer ed, how may I affuredly know that God notwithjlanding doth bear my Prayers ? 3 . Suppofe after Prayer, I obferve all I ean, and I can by no means difcern, that either God will anfwer, or doth hear ?ny Prayers, what f jail I do then? 4. Suppofe the Thing I deftre is an- fwer ed, how may I affuredly know it was at my Prayers, or out of common Provi- dence ? 5. Suppofe that others joined with me in thofe Prayers now anfwer ed, howjhall I know that my Prayers had an hand in obtaining theje Anfwefs, as well as any others? ' ' 6. Suppofe 1 am a fared upon former ObfervatiotiS) tbjt God hath heard, and an- m Vrayerl ered my Pravers in their part'uu- , what tnujl I do then ? Sect. V7. Z ■ jl Cafe : Suppefe 1 have prayed, how may I a/furedly know that God bears, and mill at: fiver in his oivn Tims ? WE may refolve this Cafe, by frme Obfervations before Prayer, in Prayer, and after Prayer. i. Before Prayer : When God pre- pares the Heart to pray, when he pours upon a Min a Spirit of Grace and Sup- plication, a praying Difpofkion j when he puts in Motives, fuggefts Arguments and Pleas unto God, as Materials for prayer; all which you flaall find to come in readily, and of themfelves; and that likewifc with a quickning Heat and En- largement of Affection, with a ling- ring and longing and ref\lefnefs of fpi- rit to pour out the foul unto God ; this is a fign that God lends his Ear, and will re'urn Anfwers: Thou wilt pre- pare their heart, thou wilt eau/e thine ear to hear, Pfalm 10. 27. q. d. Thou fafhioneft the Heart, and comnofeft it into a praying Frame, and that is a fign, Lord, lint thou meanefl to hear. "2, In prayer : As, 1. When God draws nigh, and reveals himfelf to thy foul in and upon fuch and fuch a parti- cular petition, when God fmiles upon thee, welcomes thee, falls about thy Neck and kifleth thee ; when no foon- nerthou comes into his prelence to in- quire of him, but he fays, Here I urn, asthepromife is, ITaiah 58. 9. this thou art to obferveas afign that he hears thy prayer, and accepts both thee and it ; Hear mefpeedily, faith David, and thai I may know thou hearejl me, draw nigh unto my foul,? falm 69. 17,18. 2. When Goddoth'put areftlefs* Importunity in- to the Heart maugrc all Difcourage- tfienis, for this or tfjat Mercy, and a|5 when this Importunity is joined with a iubjecYion to God's Will, and run.- long with it, then hath God ftirred il up, and then look for fomething to come: You know the Parable how the unjust Judge heard the Widow fir ' . r Importunities file, Luke 18. 5. when God puts this 7r 11 'to the Heart, it i? a fign God means then to hear and ani'wer. 3. After Prayer: This will appear in federal particulars ; as, 1. When God quiets and calms the Heart after Prayer, by fpeaking fome- thing to the Heart, the what 15 fpoken be not alwifedifceir.cc;as when- you an earneft or importunate Suitor go- ing in to a great Man, exceeding anxi- ous, but coming out very chearful, contented, and quiet in fpirit, you would conceive that certainly fome- thing hath been faid to him, which gsve him Encouragement: So when thou gceft to God, and Haft been im- portunate in a Bufinefs, and thy Dc- iires were exceedingly up for i v.nd tben thou rifefl up ivith thy Mind, calmed and fatisfied, and thou feelcft the Anxi- oufnefs the lollicitude of thy Beaft, a- bout the l hingtaken offand difpe!' this is a good fign that God hath heard, and will return Anlwer to tbefulhWhcn Hanna out of much Bitternels, ar.d withftrong Defires had poured her foul tut unto the Lord, it is faid, Thai Jhe looked no more Jad, 1 Sam. 1. 18. And then God gave her a fon, a Ion cf her. Defire. 2. When God gives an obedient, de- pendent Heart, in walking before him, when that Confederation flill come? in a curb unto fin ; if I regard inlquiU in my heart, God-ivill not hear me, P.'alm 66. 1 8. When God doth flill after praying; keep the foul in a more obedient Frame o' (pirit ; when he keeps iheeirom u'ing ill Means, 07. it is a fign that God haih 256* hath heard thy prayers, and thou {halt have Returns : David praying for his Life, Hear my prayer* O ' Lord* give ear to my /applications * . in thy faithfulnefs anfwer me* and in thy righ- teoufnefs* Plalmi43.i. Preiently after, he prays for Holinefs, knowing that iin would enervate and fpoil* all his Prayers, Caufe me to know thy way* wherein 1 fiouldivalk* teach me to do thy will* VerfeS. 3. When God, after Prayer,ftrength- neth'the Heart to wait and expert tor the Mercy defired, when a Man, after Prayer; begins to wait, rather than pray ( tho he prays ftill ) becaufe he looks now God fhould perform ; in this cafe, and at this Time he may look for fome good Anfwer from God: David having prayed, fays to his loul Wait on the Lord', be of good courage* and he will (Irengthen thy heart : wait I fay* on /foLord, Pfalm 27. 14. Sect. VII. Thefecond Cafe : Suppofe the thing I de» fire flmll not be anfwer ed* how may I ajfuredly know that God notwitbtland- ing doth hear my prayers ? WE may rcfolve this cafe, if 1. we obferve thefe Particu- lars. 1. Whether thy Prayer was framed in a right Manner ? didft thou not pray abfolutely for tuch Bleflings, as were, never abfolutely promifed ? if fo, no Wonder thy Prayer is denied ; or didft thou pray conditionally fas Chrift pray- ed, If it be poffible* &c. ) 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* Heb. 5- 7. 2. Whether there be not a refervati- on in that Denial, for fome greater Mercy, whereof that Denial was the Prayer. Foundation ? If we had many of our Defires, we fhould be undone : It the Child had lived for which David foear- nefHy prayed, he would but have been a living Monument of his own fhame; God therefore denied his Prayer, but af- ter he gave him a Solomon. 3. Whether God doth not anfwer thee ftill 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 de- nies the-particular Mercy thou defireft, and yet he anlwers the ground of thy Prayer, his Glory fhall be advanced, his Church preferved, thy comfort made up (even tor that Prayer of thine) fume other Way. 4. Whether God yields not far to give thee fatisfadtion, as if he were ten- der of denying thee ? So the Lord an- fwered Abraham* when praying for ljh» mael* O let \Jhmael live in thy fight f God went as tar in anfweringhisre- queft as might be, I have heard tbee*h\d God, and I have bleffed him* and 1 will make him fruitful* and multiply him ex- ceedingly* and he fimll beget twelve prin- ces ; but my Covenant I ivill eflablifi with \Jadc* Gen. 17. 18,20. 5^ What Effecb that Denial hath u- pon thy Heart ? as r. Whether thy Heart be enlarged to acknowledge God -to be holy and righ- teous in his Dealings with thee, and thine own Unwonhinefs the cauie of his denying thee ? 1 cry in the day time* faith David* but tkouheare/i not : let thou art holy* O thou that inhabitejl the praifes oflfrael* Plalm 22. 2, 3. 2. Whether God fills thy heart with holy contentment in the Denial ? 3. Whether thou canftbe thankful to God out of Faith, that God hath or- dered all for the beft, tho he hath denied thee - ? 4. Whe- Prayer. 257 I 4; Whether thy Heart be not dif- trouraged, but thou canft pray Hill, at lead for other Thing* ? it moves in- 1 genuous Natures to Tee Men take re* puKesand denials well, and fo it mores God : Now it the Caie be thus, .if up* on Obfervarion thou canft fay, that thy prayers, tho denied, were conditional [if GodwiH] that thou perceived a re- iervation in God's Denial, for fome greater Mercy jthat Godanfwered thee atleaft, according to the ground of thy prayers, that God yielded far to thee } as if he were loath to deny thy prayers } that thou feeleft fuch Effects of Deni- al upon thy heart, as thefe: 1. An inlargement, to acknowledge God holy and righteous. 2. An holy contentment in the Denial. 3. A thankful Heart. 4". An Heart not difcouraged howfoever. Surely then God hears, or God hath heard thy Prayers, alt bo [the particular fuits are not accomplijhed. Sect. VIII. The third Cafe : Suppofe after prayer, 1 obferve all I can, and can by no means difcover, that cither God will anfwer er hear my prayers, What (hall I do then f tjrr E may refolve this cafe by laying " open the Duties appertaining to iuchaSnul: Canft thou not difcern God's Dealings? fpy no returns of thy Prayers r it is then thy Duty 1 . To examine what is the caufe; and if the Fault be in our Prayer, becaufe we did afk amifs James 4. 3. we muil en- deavour by God's grace to amend j or if the Fault be in our (elves, becaufe we are impenitent, we mult firit repent, and frhen tenew eur prayers unto God % 2 . To perff. and per fever e in our pray- ers, without faiotingj Continue injiant in prayer, as Hanna, ana David, and Daniel j and Baitimeus, and that im- portunate Widow, Luie\%. 1. Rom, 12. 12. 3. To expect the Lord's Leifure t I waited patiently for the Lord, faith David, and he inclined unto me and heard my cry, Pfalm 40. 1. 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 fign of his good Will towards thee r and that he hath heard thy Prayers ? howfoever * it is the Lord that gives or denies, let . him do what he pleafe. Sect. IX. The fourth cafe : Suppofe the thing I df* fire is anjwered, how may I ajjurealy know it was by my. prayers, and not out of common pro vidence ? WE miy refolve this cafe by giving thefe Directions to the Soul, there- by it may be inabled to difcern when and how things prayed for, come in by Prayer ; as 1 . From the manner of God' s per for- ir.ance -' When God gives any Thing in anfwer to prayer?, he often disco- vers a more than ordinary Hand of pro- vidence in it : as 1. By bringing it topafs thro many dif- ficulties : Thus Peter was delivered out of Prifon at the Prayers of the Church, Jcls 12. 6„ 10. and we find i> He was fieepiug between two Soldiers, if they had wakened, he had been difesvered. 2. He tvas in chains, but they fell of. 3. The Ketpersjl:cd be- fore the doors, but they minded him not. 4. JVhen one Watch is pa K be quietly thru another. 5, werepaft, an iron Gate fie s opinefits cien accord: Now fucli Diilicu.'fiis are there in many Bulineiks, which yet in the End are accomplifhed by Prayer; iron chains fall off, iron cater, Enemies He.rts rly open of their own Accord, and tho not in lhatmiracul Man- 3^3 Prdjeti Manner, by the. Means of an Angel, yet no lefs wonderful. 2. By facilitating nil means, andcau- fing them to confpire to accotf.plijb 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 circumftances together to effect jt, which had influence into it, wherefore if any one had been wanting, haply the Thing had not been done : Thus when Xfrael went out of Egypt (which was the accomplifhment of their Prayers) * their cry came up unto God, faith the Text, Exod. 2. 23. how were all Things facilitated ? the Egyptians that detained them, then came and intreated them, to go out, Rife up, and get you forth emongft my people, laid Pharaoh ; Tea, they were urgent upon the people, that they might fend them out ofthe land; yea, They hired them to go out with their jewels of fiver, and jewels of gold, and raiment, and Pharaoh pans himfelf lov- ingly and fairly with them, and defines their Prayers, Blefs mealfo ; yea to fhew there was no refiftance, the Text faith, A dog did not move his tongue, Lxod. 1 2. J 3> 33? & c - arj d M:« 7- tne brute Creatures .did not difturb them, tho at midnight, when the r e Creatures ufe to be moft obflreperous through Noifes,ef- pecially at Travellers. Z. By bringing it topafs fuddenly and unexpecledly ; as the return of the capti- vity of Babylon, which was the conclu- iion of many Prayers, was done in a Trice ; they were as tnen in a dream, Pfalna 126. 1. thejr could fcarce be- lieve it was fo, when it was done. 4. By doing above what was defred with addition of other Mercies ; fo Solo- mon afked Wifdom, and God gave him more than he afked, Peace, Riches and Honour, 1 Kings 3. 12, 13. When Prayers are anfwerd, ufually Mercies come thick ', the thing we prayed for, comes not alone. 5. By adding fomefpecial circum/ranct, as a token of God's fpecial hand in it t fuch a token asa man himfelf often takes no- tice of,yea,and others alio often take no- tice of it ; Shew me a token for good, faith David, that others that hate me may fee it, and he afhamed, Pfalm 86. 17. So when Abraham and lfaac, and Abra- ham's Servant had prayed for a Wife for \faac n \ fee by what a Token God fhew- ed that he had heard their Prayers ; Re- hekah was the firit that came out, and if fhe be the woman appointed for lfaac(przys the Servant) let her offer me drink, and my camels alfo, and thereby fhall 1 know) thou haji fhewed kindnefs to my majier, Gen. 24. 14. and God gave him the Token, and therefore the iervanl bowed at it, and worfhipped the Lord : If we take notice of the fign, it was fuch as argued in her a kind, courteous Difpo- fition, which therefore, it may be, he iingled 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 accompliJhe& : Cod, who doth all Things in We:ght and Mea- fure, fhews his Wifdom and Love as much in the feafon, as in giving the Thing itfelf: God confidcreih all Times of thy Life, and ftill chufeth the belt and fitteft to anfwer thy pray- ers in, In an' acceptable time have I heard thee, faith God, 1/2?. 49. 8. A(, 1. It may be at the very time when thou art mod mftant and earneft in pray- er: Whiles they are yet fpeakmg, faith God, I will hear, I fa. 65. 24. a Time cull'douton purpole, that they might reft a flu red it was an Anfwer to their Prayers. 7. At that Time when thou haft moft need, and when thy Heart is moft fitted for Mercy, i. e. when thy Heart is Prayer? 359 fs moft fubdued, and thy lulls mortifi- ed, for then thou art fittelt to relifh his Goodneis alone, and not to be drawn away with the carnal Sweetnefs that is in the thing; Thou wilt prepare thine heart, thou wilt eauje thine ear to hear, Pfalm 10. 17. thcu wilt prepare thine heart in taking it off from the thing de- fired, in making it quieted and conten- ed with God in the Thing, and then thou wilt hear] this is the fitted Time. 3. From the Effects upon thy Heart that prayed ; as i . If the Thing granted by thy Pray- ers, draw thy Heart more near unto God : Thjngs granted out of ordinary Providence only, do increafc cur lufts and are (hares to us ; but if thou findeft God's Dealings with thee, to be a kind* ly Motive to caufc thee to mourn for fin, and to be a reftraint againft fin, it ,is a fign it was a Fruit of thy Prayer : Away from me ye workers of iniquity, f faith David) God hath heard the voice of my weeping, Pfalm 6. 8. or, 2. If thou findeft God's Dealings with thee, to be a kindly Motive, to caufe thee to rejoice in-God, more than in the Thing obtained, it is a fign it was a Fruit of thy Prayer. Hanna bleffing God for her child, 'My heart rejoiceth in the Lord, faith fhe, 1 Sam. 2. 1. Sherejoiceth not fo much in the Gifts as in the Giver, not fo much in her Child, as in his Favour that anfwe- red her Prayer. 2. If the Mercy obtained bv thy Prayer, inlarge thy Heart with Thank- fuloefs: Self-love makes us more for- ward 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 Strutting, but there will bea continual, particular thankful Remembrance of it a long while after, with much Inlarae- ment ; Great Bleffngs won with Pray- er, cri tftrt wWhTheniJulmfs ; fuch a Man will not aft: new, but withal, he will give Thanks for old : Thank- fulness of all Duties proceeds from pure Grace, therefore if thy Spirit ftirs thee to if, it is a fign he made the Prayer : See Hama's Song when fhe had h<.r Defire, 1 Sam. 2. 1. 3. If the Mercy gotten by thy Pray- er, doth incourage thee to go to God a- nother Time, to pray again more con- fidenly and fervently, it is a fign thou haft gotten the former Mercy that Way ; The Lord hath heard me, faith David, and 1 will call upon him as long as I live, Pfalm 11. 6.2. 4. U the Thing obtained by thy Prayer, doth make thee careful to per- form thy Vows made in prayer : I will pay thee my vows* faith David, which my lips have uttered, and my mouth I fpoken, tuhen I was in mi trouble ; . the Reafon follows, becaufe that verily God hath heard me, when I cried to ', Pfalm 66. 13, 14. So Eliphaz in Job doth connect, and hang thele two U ther, Thou'Jbalt make thy prayer to and hejlmil hear thee-, and . thy vows, Job 22. zj. 5. If the Thing granted by thy Play- er prove a real and liable Mercy ; if the Curfe be taken out, and it have Thorns and Vexations in it ; When the bleffing of God maketh rich, he addeth ».i farrow with it, Prov. 10. 22. It 1 be the Heart was put to fome Trr in the deferring, but'iisrecoinpenJed by the move fettled, constant, romixt Sweetnefs in the injoyirg. 6. If the Mercy obtained brings vri.h it Ailurance of God's Love, and an E- vidence of his Favour ; I need net make that a fign, for when this comes with a Mercy, it carries its own E- viience; you will then know welL enough that it ij the Fruit of Pray- er. A a a Sect. Prayer] Sect. X. The fifth Cafe: Suptofe • that others i *fayen now- an- fiver e d, haw /bawd I knew that my Prafers bad i obtaining theft . A; fivers, as well as any others f "\ /\7E may refolve this Caie by thefe \ V Obfervatiorfs : as i. If ihy Heart did fyrnpathizc and accord in the fame holy Affection with t loie others in praying, then it is cer- tain thy Voice hath helped to carry it ; 1/ two of you foall agree on earth, faith Chriir, Mat. i S. 19. as touching any g that they fall afk, it /ball be done for them of my Father which isin heaven : if two of yen /ball agree (the Word is fur. ) q. d. if you harmonially agree to play the fame Tune (for pray- ers are Mu-fick in God's Ears, and fo called i melody to God, Eph. 2. 2 9. ) if you agree not only in the Thing pray- ed for^ bur in your Affections, for it is the Affections that makes the Contort and Melody : It the fame holy Affec- tions were touched and (truck by God's Spirit in thy Heart, that was in others, then did(! thou help to make up the Con fort, and without thee it had been imperfect; yea without thee the thing Aight not have been done, for God fomctimes (lands upon fuch a Number of Voices (as when he named ren per- ions in Sodom) and fo one Voice may caft it. 2. If thy Heart be filled with Joy in the Accomplishment of vVhat was pray- ed for, it is an evident Argument that thy Prayers did move the Lord to effect it, as well as the Prayers of others. When good old Simeon law his Prayers aniwercd in fending the Mifliah into the World, he was even willing to die thro' ioy, and thought he could never die in a belter Time: Lord, now lettefi tjbrj thy fervdnt depart in puce, according to thy word, Luke 2. 29.- 3. It the Thing concern others, and thy Heart be thankful for a Bleffing on others, prayed for by thee with others, it is a fign thy Prayers had 10 me hand in it: Thus Paul prayed for the Tbejfa- lonians, and when Timothy came, and brought him good Tidings of their Faith and Charity, he was not only comfor- ted, but in his Ravifhment he cries, What thanks can zve render again to God for you ? 1 ThefT. 3. 6, 7, 9. 4. If the Thing concern thy felf Which was prayed for by ether?, help- ing thee in their Prayers, what caufe hail thou but to think it was granted fcr thy own Prayers, and not for theirs on- ly ? It may be indeed that God heard thee the looner thro the help of their Prayers r I know this /ball turn to myfalvation, through your Prayers, laid Paul, Phil. 1. 19. But if God (lirs up thy heart to pray for thyfdf,as well as others pray for thee, then God that gave thee an Heart to pray, hath heard ihy Pray- ers alfo, and hath had a Refpect, to thee, as well (if not more than ) to others, becaufeitconcerneth thy felfefpecially, as being a more fpecial Mercy to thee than to # others. Sect. XI. The ftxth Cafe : Suppofe I am affured upon former Obfervaticn, that God hath heard and anfwered my Prayi n in their Particulars, what rmtjl 1 do then f "\ A JE may refolve this cafe, by laying \ \ open the Duties appertaining to luch a Soui : Art thou now aflured of Anfwer and Return of thy Prayers, it is thy Duty then 1. To be thankful to God for his Goodnefs : .Blejfed be the Lord (faith David) becaufe he hath heard the voice ofmyfupplications, P/a!m 28.6. 2. To love God the more, and to refolve Trayiri rclolve frith confidence to call upon him (o much the more: I love the 'Lord becaufe he hath heard the voice of my /ap- plication ; becaufe he hath inclined his ear to ;;;er: For the former, I mall draw this Scheme. (Attributes. The Preface to it, which confiAsoff a Defcription of God by his^ C Promifcs. a craving of (Audience. I Acceptance* v5 > o \=J 3. Ofaftu- al Tranf-/ greflions {before i VConvetfion. kH \ Againft' 1. Of the Sin ofourfirft Parents. 2. Of Original Pollution. In Thought, Word, Deed < educe Light of Knowledge. Checks of Confcience. Long Forbearance of God. Tender Mercies. Terrifying Judgments. Strong Purpofes. Frequent Promifes. Multiplied Vows. Of our Age, Sex, Cenftitution, Relations, &>c „ , r - n r Our not thirfting after Chrift Secret, open, bofon 1 Lulls ) Qjr not re]y ing OB Cn , ift . Againfl the Law of God. < 0ur gn ev ir >g God's Spirit- Againft the Goipel of Chnft, as( Qur continues Impenitcncy- CThePeifon againft whom. * In their Aggravations SThe Number of them. ^ by Circus: fiances ot (The Time, Place, Manner, e>c ^Of the Judgment and Condemnation we deferve for Sin ; to which is annexed Humiliation, or Mourning lor Sin. Name's Sake. /Pardon for Sin, for his Sake Sealing of this Pardon to our Confcience. Peace of Confcience, and Joy in the Holy Ghoft. Juftifying and lively .Faith. Repentance unto Lite. Saving Knowledge. Lov-e to God, Saints, Enemies. Lively Hope, ardent Zeal, filial Fear, &>c. Growth in Grace. \ The Word preached. Mean* conducing, as )I!" : o ^f" 15 ' Purifyir.gand Power again!} Sin. *Tlu- S»bbachs. A Bltili-.g on our outward Callin?. m ^Sanctifying of all Afflictions to us or others* Aaai Dc: ,' Name's S'.ke. j,)Promil'e Sake* ) Mercies Sake. t Chrift's Sake. Jv cur fouls zvhlch Jhould have bern feafoned with fiveet Mediiafas on thy Goodnefs and Mercy, and Grace, and heavenly Things, they art c ~l and ajjailcd with . ijh Thoughts cf AthtiTm, Ds/pair, Lixcn- tcnty BUijphemy, and foul v. :rs. Owhat a ivorld cf Ignorance, Vanity of Mind, Difejlcem of thy Mercy, Time- roufnefs, Difcontent, Unbelief, mip.nter- preting the Lord's Doings % Self-confi- duac 264 dence, dftdfiftitary Mufingson the Temp- tations of Satan have nejUed in our hearts? thou Lord feejl that the Wickednefs of Man is great upon Earth, and that eve- ry imagination cf the Thoughts of his Heart is only evil continually. ' IV e con. fefs Lord, lie have finned in Word ; our tongues which Jhouldljave been as trumpets to have founded thy Praife, they have been deeph guilty of Blajphe my, Murmuring, Swearing, Forfivearing, Lying fiandering, Railing, Reviling, Brawling, Scoffing, Boa fling, difcovering cf 'Secrets, Defen/e of fin. Flattery, giving ill Counfel, foiv- hi g Seeds of Dif cords amonngfl Neigh - ■bows, foolifio jejiing, idle Words, finful Silence, rafh Cen/urings ; behold hew great a Matter a little Fire kindleth, the Tongue is afire, a World of iniquity, it hath defiled our whole Bodies, and hsth fet on fire the rourfe of Nature, and it is fet on fire of Hell-, O Lord, if of every finful word, and of every idleivordwe mujl one Day give Account, what a fear- ful Account have we to make ? If we jujlifie our f elves, our own Mouths will condemn us, the Heaven Jhall reveal our iniquity, and the Earth fball rife up a^ gainfi us. We confejs Lord, we have finned in Deed : witnefs our Worldlinefs and Covetoufnefs, and pride, and Malice, Gndlujl's, and luckwarmnefs, and impati- ency, and Difcontentednefs, and Vain-glo- ry, and Self-love: O the Wrongs we have done, O the Goods we have ill got- ten, and t be Time we have mifpent, and the Sabbaths we have prophaned ! O the P til ui ions, Difiempers, Efirangednefs from God in our Souls ! O the VUlanies, Vanities, and Rebellions of our ivholelife! O Lord, ive may as well number the Stars as our fins, but thou knoivefl them all, thou haft fit our iniquhies before thee, our fe- cret fins in the light of thy countenance, Prov. 20. 9. Gen. 6. 5. James 3. 5, 6. Matth. 12. 36. Jtfb 9. 20. and 20, 27. Pi'alm 90. 8, Prayer; 5. Confejfion of fins before andfince Can* verfion. And however thou haft been pleafed of thy rich Mercy in Chriil, to tranf- late fome of us from Darknefs to Light, yet Lord how infinitely did we fin be- fore ©ur Converfion ? O our Omifli- ons of good Duties in that gracelefs Time, which were as large as the Du- ties enjoyned in all thy Command- ments! O the actual fins, andgrofsi- niquities, and hainous crying Crime3 we then committed with all Manner of Greedinels ! O we cannot but fay out of our own Experiences, abominable and filthy is Man, -whodrinketh iniqui- ty like Water. For our iniquities are grown over our Head, and as an heavy Eurden they are too heavy for us to bear. But that which infinitely adds to our Sins, how have we finned fince Converiion by our many Relapfes, and Frailties, and Falls?** Alas Lord, our profitable and pleafing fins in former Tiroes have broken in upon us again and again, and notwifhitanding we have con/efTed, and prayed, and pro* mifed, yet flill we have relapfed and backfliden; in our holy Things we have been peftred with Wand rings and Diffractions of Heart, with Coldnefs, and Dulnefs, and Unprofitablenefs, to this Day innumerable fins pafs by us that we take no Notice of, foihat we cannot but with holy David complain, Who can underfland his Errors ? Lord cleanfe us from our fecret Faults, fob 1 5. 1 6. - Pfialm 38. 4. and 19. 12. 6. A Confcjjion of fins againfl Light of Knowledge , Checks of Confidence, Vows, Promifes, Law, Gofpel, &c. But .O tHe Aiz;oravati'jp, that we mould fin againfl Knowledge,, that we fhould abufe 'he good Gifts of God, and rurn his Grace into Wamonnefs, that we fhould fin againfl our Covenant ma,ny Prayer. 265 many a time renewed ; that we mould grieve that good Spirit ot God whereby we I unrothe Day of Redemp- tion ; that we fhould' wrong the blefled Name of God, his Word, Religion, and Profeffion of Godlineft 5 thai in the Land ot Uprighrnefs we mould deal unjuftly, and not behold the Mtjefty ot the 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 fir ft to the laft ; and now O our God, what {hall we Jay after this ? We con- fefs Lord, we have finned again ft the Gofpel ; we are afhamed of the GofpeJ of Chrift, tho it be the Power of God unto Salvation to every one that believ- eth. We have not thirfted after Chrift, our Souls have not panted after him, as the Hart that pants after the Wa f er Brooks. We have not loved the Lord Jefus in fir.cerhy, we have not confidered him as the Sweetnefs of our Hearts, and Life of our Souls. We have not counted all Things lofs and dung tor the Excellency of the Know- ledge of Chrift Jefus our Lord. We take no Pains to know him, and the Power of his Relurrcdtion, and the Fel- lowfhip of his Sufferings, or to be made conformable to his Death. We hide as it were our Faces from hirn, and will not have him reign over us. We have not believed the Promifes of Salvation, nor relied upon Chrift for J unification, Sanfti fixation , , and Salvation : O Chrift, there is none of us that ftirreth up himfelf to take hold of thee. And Jiowfocver Lord, thou baft given fpace to repent of all our Abominations that wc have committed, yet \vehaven#t repented. We confefs notour Tranf- greffions unto the Lord, that thou nvghteft forgive the iniquit) of our tin. Thou haft indeed ftricken us, but wc have not grieved, thou haft confumed vs, but we have refufed to receive cor- rection, we have made our Faces hard- er than a Rock, ard have refuted to return. But above all, Otne infolett- cie», and Outrages, and ExceScJ, and Tyrannies of our bofom fins, of our darling Delights: thefe arc they tl rage, and tyrannize it ever us mere 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, J tide 4. Eph. 4. 30. Ija. *6. 10. Ezra 9. 10. Rom, r. 16. Pfalm 42. 1. Eph. 6. 24. Phil. 3. . 8, 10. ]jh. 53, 3. and 14. 7. Rev. 2. 2i. Pfalm 32. 5. Jcr. 5,3. I S. 29,50- 7. An actufing, judging , and condemn* ing ourjelves. Andforcdl thefe Sins, thou our God haft punifbed us lefsthan our iniquities deferve. It is of the Lord's Men that we are not confumed, andbecaule his Compaflions fail not. It thou fhouldcft Jay judgment to the Line, and Righteoufcels to the Plummet, thou mighteft make thy Anger and Jealoulic to fmoak againft u?, and all the Curfes that arc written in thy Book thou nngh- teft lay upon us, ard blot out our name from under Heaven. Thou mighteft make thy Arrows drunk with Blood, and thy Sword might devour Hc-fh from the Beginning of Revenges. Thou mighteft give us our Portion with 1! 9 Wicked that are turned into hell, and all the Nations that forget Gcd, "/'.'.;/ - by we may with Confidence and Com- fort cry, Abba Father. Give us Joy in the Holy Ghoft, and the Anfwer o'f a good Confcience towards God. Pfalm 50. 23. 2 Cor. 1. 22. Rem, 8. 16. 1 Cor. 2. 12, Rom. 8. 15* and 14. 17. 1 Pet. 3. 21. 3 . For jujlifyitig 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, and flick fait unto his Mercy ( We have found a rich Treafure of Pro- mifes in thy Word for the Pardon of our fin, only create in us the Hand of Faith, that we may effectually receive what in Mercy thou reacheft forth : O we are of little Faith. Increafe it, Lord, thoit be but as a Grain of Mu- ftard-feed. Work in us not a dead Faith, but that which may be rich in good Works, following after Peace with all Men, and Holinefs, without which none fhall fee God. And becaufeour Righteoufnefs is fo impure, even as menftruous Rags, O clothe us with the Robes of Chrift's Righteoufnefs, 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. Eph. 2. 8. Matth. 6. 39. end 7. 20. James 2, 20. Heb. 12. 14. Phil. 3.9, 4. For Repentance unto Life. Give us Repentance ; it is thine own Wordy that unto us God hath raifed up his Son Jefus, and fent him to blefs us in turning every one of us from our ini' quities. O that we could draw this Vir- tue from ChriJll Oh that our Heads were Waters, and our Eyes Fountains of. Tears, that ive ?night weep Day and Night for our Sins I Oh that all the Night Prdyer, tS9 Night we might make our Beds to fwim, that zue could water our Couches with our Tears, That we could repent in Sack- doth and AJhes. Ob that there were fuch Heafts in us that we might repent, and recover our/elves out of the Snare of the Devil. Oh that wi could lay our fins to our Hearts, that we could repent us of our JVickedncjs, faying, What have vje done ? Oh that wc could, as Ephra- im, be'moan curf elves thus, Thou hajl cha- Jlifed us, and we were chaflifed, as a Bullock unaccujlomcd to the Yoke, turn thou us, and we flail be turned, thou art the Lord our God. Surely, after ive are turned, we foall repent, and after we are indrutted, we flail j?nite upon our Thigh, we Jhall be ajhamed, yea, even confounded, becaufe ive bear the Reproach of our Youth. Oh that remembring our JVays, and all our Doings whereby we have been defiled we could loath ourfelves in our own fight for our iniquities, and for cur Abominations. Acts 3. 26. Jer. 9. r. Pfalm 6. 6. Matth. 11. 21. 2 Tim. z. 26. Jer. 8. 6, and 31, 18. Ezek. 20. 43. 5. For faving Knowledge. Givcus.fav'mg Knowledge ; give us thy Spirit of Truth, who will guide us into all Truth. Incline our Ears to Wifdom, and our Hearts to Under- Handing, that we may cry after Know- ledge, and lift up our Voice for Under* Handing, that we may underfland the Fear of the Lotd, and find the Know- ledge of God , that we may be enabled to cry unto thee, Our God, we know thee. Hall thou not promi- fed, laying, After thofc Days I will put my Law in their inward Parts, ar.d write it in their Hearts, and will be their God, and they fhall be my Peo- ple ; and they mail teach no more eve- ry Man his Neighbour, and every Man his Brother, faying, Know the Lord, for they fhall all kBow me from the leaft of them unfo the grealeft of them ? Oh that thou wouldeft give us this Know- ledge, that thou wouldll fill us with this Knowledge as the Waters cover the Sea. That thou wouldft give un- to us the Spirit of Wiidom and Reve- lation in the Knowledge of Chrift,that the Eyes of our Underftanding being enlightned, We may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance is in the Saints. Dear Father, is not thy Secret with the Righteous? is not the Secret of the Lord revealed to them that fear him ?. O then, give us this Unc~tion from the holy One, that we may know all Things. .John 16. 1, 3. Prov. 2. 2. Jer. 31. 33, 34. Heb. 2. 14. Eph. 1. 17, i~. Prov* 33. 2. Pfalm 25. 14. 1 John 2. 20. 6. For Move to Goal, Saints, Enemies. Give us a Love of God, and of all Things that belong.to him : Thou haft laid, thou wilt circumcife our Hearts, and the Hearts of cur Seed, to love the Lord our God with all our Heart, and with all our Soul, that we may live. Set us on Fire, burn u?, make us new, and transform us, 'hit nothing befides thee may live in u- : O wound very deeply our Hearts wi h the Dart of thy Love, and that ( becaufe our Sins, which are many, ate forgi- ven us ) we may love hce not a h'tle, but much. -Wilt thou, Lord, love the Image, and fhall nptthf Image much more love the Pattern? O rha re wenjfick of Love; Tift put Undet- ftandings, Wills, and Afie&torfl -e;e all overflown, overo me atVd amazed, tbaf our Fainting eoftamed to- wards thee, and even melted mio thre! O lweet Jefu, touch our Souls vyth thy Spirit, that Vi.tue ma) go out* of thee into us, and draw u? unto thee: Let the Savour of thy Ointments, Bbbz whuie %jo whofe very Breath is Love, be ever in cur Noftrils; give us the Flaggons of the new Wine of the Kingdom, which may lift up our Souls above ©urfelves in our Loves, that we may forget the low and bafe Loves of this World, and by an heavenly Excefs may be tranfpor- ted into 2n heavenly Love,that we may embrace Chrilr, who is the Lord from Heaven, with a Love like himfelf: Nor do we defire only the Pleafures 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 us Chil- dren, 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 anothers feefides thee, Q, burn and confume whatfoever would grow one with our Souls befides thee: O let the Fire of thy Spirit fo wholly turn our Souls in- to a fpiritual Fire, that the Drofs of the Flefh, and the World being wholly confumed, we may be fpiritual, and io bring forth Fruits only to the Spirit. 13ut alas, fometimes it is, that the Ointments of Love are not feen or felt, and then our Love cools; and if fo, O thitk, fweet Saviour, look upon us in Mercy ; one Look of thine will a- waken our Loves, and make us weep bitterly that we loved thee fo little, whom to love fufficiently, our beft and jnightieft Loves are molt inefficient. Prevent our feeking with thy feeking, be thou prefent with us in thy Provi- dence and Power, when thou feemeft to be far off us in the Tafte of thy fweetnefs, and Fruition of thy Loves : and then when we have regained thee; we will hold more hardly, and keep Vrdyer. more faftly, and love the more vehe- mently, and provide a Stock of Loves in the Summer againftthe Winter if it return any more. And give usalfo to love one another, as Chrifl hath loved ur. MakeourLove to abound" yet more and more towards all Men, efpeciaJly them that are of thehoufhold of Faith. Yea Lord, caufe us to love our very e- nemies, to blefs them that curfe us, to do good unto them that hate us, and to pray for them that defpitfully iffe us, and perlecute us, Deut. 30/6. Luke 7. 47. Cant. 5. 8. £#^8.46. Cant. i.^.Ho/.^. 1. 'John 6. 38. Gen.'io.i, Rom. 7.4. Luke 22. 61, 6z. l/aiah 65. 1. Cant. 2.3. and 3. 4. John 13. 34. Phil. 1.9. Gal 6. 10. Matth. 5. 44. 7. For ardent Zeal y Patience t Per/eve* ranee , and all other Graces. Give us a Zeal after God, and his Truth, good £aufes, and good Men. Let us not reft contented with a luke- warm Profeflion, being neither cold nor hot: but make our Souls to break for the longing that they have to thy Judgments at all Times. O that we were fervent in Spirit, zealouily affec- ted always in every 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 flay, Rev. 3. 16. Pfahn 119. 20. Rom. 12. 11. John 2. 17. 2 Cor. 9. 2. Jer. 20. 9. Give us the Grace of Patience; thou haft foretold us, that in the World we {hall have Tribulation. And through much Tribulation we muft enter into the Kingdom of God. Make us there- fore run -with Patience the Race that is fet before us, looking unto Jefus the Author andFinifherof our Faith, who for the Joy that was fet before him en- dured the Crofs, defpifihg the fhame, and Prayer. and is fet down at the right Hand of the Throne of God. O'helpus toconfi- der him, tnat hath endured fuch Con- tradiction of finners againft himfelf, left we be wearied and fault in our Minds. Let: us not think it ftrange concerning the fiery Trial. But rather rejoice in as much as we are Partakers of Chrift'a Sufferings, that when his Joy (hall be revealed, we may be glad alio with ex- ceeding Joy. O teach us to reckon with our lelves that the Suffering of this prefent time are not worthy to be com- pared with the Glory which fhall be re- vealed in us. Haft thou not faid, that if we be repreached for the Name of Chrift, happy are we ? O therefore that it may be given to us in the Behalf of Chrift, not only to believe on him, but alfo to luffer for his Sake. Help us to deny our felves, and to take up our Crofs daily, and follow our Saviour, John 16.35. ASis\\. 22. Heb. 12. 1. 1 Pet. 4. 12, 13. Rom. 8. 18. 1 Pet. 4.14. Phil, 1. 19. Luke 9. 23. Give us Perieverancc ; and to this End make us to build on thy Promifes ; thou haft faid, the Steps of a good Man are ordered by the Lord. Tho he fall, he fhall not utterly be caft down, for the Lord upholdeth him 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 for ever, he wili be our Guide unto Death. O give us one Heart, and one Way, that we may fear thee for ever, and make thou an everiafting 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. Kelp us Lord, to hold hft the ProfefTion of our Faith without wave* ring. Confirm us unto the End, that we may beblamelefs in the day of the Lord Jefus Chrift, Pjalm 37, 23, 24, 27I 1/2?. 46. 4. Pfalm 48. 14. Jer. 32. 39, 4©. Heb* 10. 23, Romans 11. 2 9- Give us all other faVing Graces : A lively Hope that may fave us : Yea in thefe Times let us with Abraham a* gainft Hope believe in Hope. A Joy in the Holy Ghoft, thou haft faid, light is fown for the Righieous, and Glad- neis for the Upright in Heart. A filial Fear, becaufe thou takeft Pleafure in thofe that fear thee. In that Day when thou makeft up thy Jewels, they fhall be thine, and thou wilt fpare them as a Man fpareth his Son that ferveth. him. Humility, and Lowlinefs in Spirit ; carting down Imaginations, and every high Thing that exalteth ilfelf againft the Knowledge of God. Meeknefsof Mind, that the Wolf may dwell with the Lamb, and the Leopard may ly down with the Kid, the Calf, and the young Lyon, and the Fading 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 Souls, Rom. 8. 24. and 4. 18. PfaL 97. 11. andiij. 11. Mai. 3. 17. 2 Cor. 10. 4. \fa. 1 1.6, 7. Phil. 4. 7. 8. For Growth in Grace. And for our further Ajfurance, O give an increafe and growth to all thefe Gra- ces ; O do thou guide us continually, and fatisfe cur Souls in drought. O make full our Bones, that we may be like a v:.i- tered Garden, and like a Spring of Wa- ter, whole Waters fail not. O let the Sun of Righteoufnejs arife with healing in his Wings, that we may go forth, and grow up as the calves of the flail. O that thou wbuldfi make cur -path as the path of the jujf, even as the finning^ Light, that Jhineth more and more w:to the perfeel Day. O that thcu wouMft be to us as Dew unto \frael, that we /night grow as the Uly } and cafi forth our roc ts as that our Branches migty cur Beauty be as the Olive- 373 Prayer. as Lebanon, i, and . and our Smell as Lebanon. Hafl not faid, I will pour water upon him that is tbir/iy, and foods upon the dry ground, I will pour my Spirit upon thy Seed, and my Bleffmg upon thy Offspring and they Jhall fpfing up as among thegrafs as the wiiloivs by the Water -courfcs ? O put into our Hearts their ways* who go from frength to frengtb, even one of them in Zion appearing before Cod, Ifa. 58. 1. Mai. 1. z.Prov. 4. 18. Hof. 14 5., 6. Ifa. 44- 3> 4. . 9. For purifying, and Power againft fn. Nor pray we only for RemilTion, but cleanfm'g : not only for pardon and fenfe of Pardon, but for purifying, and Pow- er againft fin, and Deliverance from fin. Holy God, thou haft promifed, that he that is left in Zion, and he thatremain- eth in Jerufalem fhall be called holy, e- ven every one that is written among the Liying in Jerufalem, when the Lord fliall have warned away the filth of the Daughte rs of Zion, and fhall have pur- ged the Blood of Jerufalem from the midft thereof by the Spirit of Judgment and by the Spirit of Burning. Holy God, thou haft promifed, that thou wilt put thy Law in our inward Parts, and write it in our Hearts. Holy God, it is thy Promife, thefirftPro- mife, and the Foundation of all other Promifes, that the Seed of the Woman fhould bruifethe Serpent's Head j that Chrift fliould break the Power and Do- minion of Satan. O that having thefe Promifes we could live by Faith, that we could reft upon God and believe,that God of his free Grace in Chrift will purge us from the filthy Remainders of iin, and renew us more and more after his own Image in Righteoutnefs and Holinefs ; furely Lord thou haft faid if, and therefore it is no Preemption, but true Obedience to aflure curfelves of vvhatfoever thou hail promifed, and entred into Bond ani Covenat freely to give. He thatbcJievethon thee, as the Scriptuic faith, out of his Belly fhall how Rivers of living Water. Chrift is a Fountain 01 Grace, ever flowing, and ever full, and of his Fulnefs we receive Grace for Grace j there is no Grace but from Chrift, nnd no Communion with Chrift but by Faith ; O therefore that we could embrace him by Faith for our San&ification, thatfo we might be fil- led with the Gif's of his Grace incur Meafure. It is Chrift is our Wifdom and San&ification, as well asRighte- oufnefs and Redemption; It is Chrift who took upon him our Nature, and fanctified it by his holy Spirit, that we being made one with him might receive the felf- fame Spirit, tho in meafure, to fanclifie us. O that our Jefus would juftifie eur Perfons, and landtifie our Natures, and enable us to thofe Duties of Holinefs that he requires, that he would make us unto him a 'Kingdom o/Priefts, an holy Nation, Ifa. 4. 3, 4. Jer. 31. 33. Gen. 3. 15. Heb. 10. 38. Eph. 4. 24. John 7. 38. and 1. 16 1 Cor. 1. 30. Exodus 19. 6. 1 o. Jgain/l all evil of fn, the World, Flejh, and Devil. O Lord, we have many potent E- nemies that daily war againft us, the World, Flefh and Devil ; and *our Strength is too weak to vanquifh the Allurements of this World, to reprefs the Lufts of our rebellious Hearts, to defeat the Pollicies 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, aflift and blefsus in our Endeavours, yei and do the whole Work for us. Grant Lord, that we may not love the world, that our Hearts may not be overcharged with Prayen with Surfeiting and Drunkennefs and the Cares of this Life. Grant Lord, that we may not luffer fin to reign in ■our mortal Bodies, that We mould o- feey it in the Lulls thereof; neither fuller us to yield our Members as Inftru- ments of Unrighteoulnefs unto fin, but unto God, as thofe that are alive from the Dead, that being now made free from fin, and become the Servants of God, we may have our Fruit unto Ho- linefs, »nd the End everlalting Life. Grant Lord, that we may be foberand vigilant, becaufe our Adverfary the Devil as a roring Lion walketh about, feeking whom he may devour. O make us llrong in the Lord, and in the Power of his Might, that we may be a- bleto ftand againft all the Wiles of Sa- tan: Why Lord, we wreftle not a- gainfi: Flefh and Blood, but againft Principalities and Power?, again It the Rulers of the Darknefs of this World, againft fpiritual WickednefTes in high Places. O therefore ftrengthen us that we may ftand, having the Girdle of Truth, the Itreaft- plate of Righteouf- nefs, the fhield of Faith, .wherewith we may" be able to quench all the fiery Darts of the Wicked, i John 2. jj, Luke 21. 34. Rem. 6. 12, 13. 1 Pet. 5. 8. Ephefians 6, 10, 12, 14, 1 1. Again/l all Evil Puiii foment ^a- tiotial or Pergonal. Thou haft plagued our Nation ; the itout- hearted arc fpoiled, they have ilept their Sleep, and none of the Men of Might have' found 'their Hands. O heal the Land. Let no Evil btfal us, neither let any Plague come nigh our Dwellings. Oar Souls are among Li- ons, our Soul al fo is fore vexed, but thou, O Lord, how long ? 2 Chron. 7.14. Pfalm 76. 5. and 91. 10, and <>. 3, 2 ?| 12, For the Catholick militant C ofChrift. * And as we pray for cur / "elves, fo for the catholick Church of Gbrifl. Let thy Delight be to Mount Zion, grave her on the Palms of thy I lands, let her Wallt be continually before thee, let her Build- ers make hajle, and caufe her Dejlroyers^ and fuch as would lay her wafte % to de- part from her. Thou hafl'jaid, I the Lord do keep it, 1 will water it every Moment ; left any hurt it, I will keep it Night and Day. And we have a Pro- mije, that the Lord will create upon e~ very Dwelling-place of Mount Zion, and upon the Affemblies, a' Cloud and Smoke by Day, and the Jhining of a faming Fire by Night, for upon.all the Glory fall be a Defence. Now, Lord, make good thy Word, and look upon Zion the City of our Solemnities, let thine Eyes fee Jerufalem a quiet Habitation, a Tabernacle that fall not be taken down, let not one ofths Stakes thereof be removed, or any of th: Boards be broken. Ilai. 49. 16, 17, and 27. 3. and 4. 5. 1 3 . For all that belong to God's E- leclion, though uncalled as yet. Call home the Jews, thou hail re» vealed that they mall be grafted in a- gain and thou art able to graft" them in again, as it is written, there fhall come out of Zion the Deliverer, and mall turn away Ungodlinefs from Jacob, O that thou wouldft raife up the Ta- bernacle of David that is fallen, and clofe up the Breaches thereof, and be gracious to the Remnant ©f Jofepb, O that as a Shepherd feeketh out his Flock in the Day that he is among his Sheep that are fcatlered,fo thou wouldft fcek out thy Sheep, and deliver them out of all Places where they have been fcattered in the cloudy and dark Day. and bring them to their own Land, and feed them upon ths Mountains of ' 1. . 274 Prayer. rael by the Rivers, and in all the inha- bited Places of the Country. Bring in the Gentiles ; thou haft promifed, I will lift up my Hand to the Gentiles, and fet up my Standard to the People, and they mall bring their Sons in their Arm5, and their Daughters (hall be carried upon their moulders. It is prophefied that the Days fhall come ( even the laft Days ) when the Moun- tain of the Lord's Houfe fhall be efta. blifhed in the Top of the Mountains, and fhall be exalted above the Hills, and all Nations fhall flow unto it. Yea, ( Lord, the Gentiles fhall come to thy Light, and the Kings to the Brightnefs of thy Riling; the # Abundance of the Sea fhall be converted unto thee, the Forces of the Gentiles fhall come unto thee. Nay, is it not at hand ? Who are thefe, Lord, that fly as a Cloud, and as the Doves to their Windows ? O the Matter of Rejoicing! O the blefled Day is at hand ! Sing, O Bar- ren, thou that didft not bear, break forth into Tinging, and cry aloud thou that didft not travail with Child ; for more are the Children of the Delolate, 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 ftrengthenthy Stakes. BleiTed God, haften thefe Times, ac- complifh the Prophecies, bring on the Days when Violence fhall be no more heard in our Land, nor Wafting nor Deftruction in our Borders; when thou fhalt call our Walls Salvation, and our Gales Praife, when the Sua fhall be no more our Light by Day, neither tor Brightnefs fhall the Moon give Light unto us, but the Lord fhall be unto us an everlafting Light, and our God our Glory. Rom. n. 23, 26. Amos 9. n. and 5. 15- Ezek. 34. 12, 13, ifii. 49, 23. aad 2, 2. and 60. $, 5, $. and 54. 1." and 60, 18, 19. 14. Againji the Churches incurable Enemies. Con fume Antichrift with the Spirit of thy Mouth,* and deftroy him with the Brightnefs of thy Coming, even him whofe Coming is after the'Work- ing of Satan with all Power and Signs, and lying Wonders. We blefs thee, Lord, for that thou haft be^un his Downfal, webefeech thee at laft bring in thofe ten Horns of the Beaft that may hate the Whore, and make her de- folate and naked, that they may eat her flefh, and burn her with fire. Haften the Ruin of all other the Churches Ene-. mies, now it is that Geg and Magog are gathered to the Battei, and the Number of them is as the fand of the fea ; Lord, they are gone upon the Breadth of the Earth, and they have compafied the camp of fhe Saints about, and the beloved City ; O let fire come down from God out of Heaven and de- vour them, 1 Thejf. 2. 8. Rev, 17. 16 and 20. 8. 1 5 . For tbe Reformed Churches abroad^ and at home. Look tenderly on thefe Weftern Churches, Germany, the Palatinate* Bohemia, &c. Thine Heritage Q Lord, is unto thee as a fpeckled Bird, the Birds round about her are againft her. Many Paftors have devoured thy Vineyard, they have trodden thy porti- on under Foot, they have made thy pleafant Portion a defolate Wilderneli.; they ha.ve made it defolate, and being defolate, it mourns unto thee. A- wake, awake, put on Strength, O arm cfthe Lord, awake as in the anci- ent Days, in the Generations of old ; art thou not it that hath cut R«ihab,-and wounded the Dragon ? Art not thou it that hath dried the Sea, the Waters of the great Deep, that hath made rhe £>t;pth Prayer. Depth of the Sea a Way for the Ran- fomed to pafs over ? Take pity on Scotland, Ireland, &c. Shew thy mar- vellous Loving-kindnefs, O thou that faveftby tUv right Hand, to them which put their Truft in thee i from thole that rife up againft them keep them as the Apple of thine Eye, hide them under the fhadow of thy Wings. Prelerve that little flock, to whom thou halt pro- mifed, and refcrved the Kingdom. Have Mercy on miferable, finful Eng- land ; dear Father, haft thou utterly rejected Julab ? Hath thy Soul loath- ed Zion ? Why haft thou fmitten us, and there is no healing for us? We looked tor Peace,' and there is no good, and for the Time of healing, andbe- nold Trouble ; we acknowledge O Lord, our Wickednefs, and the Ini- quity of our Fathers, for we have fin- ned againft thee, do not abhor us, for thy Name's Sake, do not difgrace the Throne of thy Glory, remember, break not thy Covenant with us. O Lord, hear, O Lord, forgive, O Lord, heark- en and do, defer nor for thine own fake, O our God: O that ever it mould be laid of England, God hath forfaken his Houfe, he hath left his Heritage, he hath given the dearly beloved of his Soul into the Hands of her Enemies. Look down from Heaven, and behold from the Habitation of thy Holinefs, and of thy G'ory, where ii thy Zeal and thy Strength, the founding of thy Bowels, and of thy Mercies towards us ? Are they restrained ? Doubtlefs thou art our' Father, tho Abraham be ignorant of us, and Ifrael acknowledge us not, thou Lord art our Father, and our Redeemer, thy Name is from e- verlafting, Jet: 12. 9, &c. l/aiab 51- 9- 10. Pfalm 17. 7, 8. Luk% iz. 3 2. Jit'. i+. 19, 20, 21. Dani 9. 19. Jft till he efia- bliJI), and make Jerujalem a praife in the earth. And O let 'their Doflrine drop as the Rain, let the fpeech difiill as the deiu, as the fmall rain upon the tender herb, and cs the frowers upon the grafs t to open the blind eyes, and to bring out the prifonersfrom the Prifon, and them, that fit in darknefs out of the prijon-hcufe, Blefs all from Dan to Beerjhcba, call them thy holy people, the redeemed of the Lord, Exod. 18. 21. Amos 6. 12. Ecclef. 12. 10, 11. Ifaiah 62. 6, 7. Deut. 32. 2: Ifaiah 42. 7. and 62. 12. 17. For all affliiled in Soul, or Body. Behold the Tears of iuch ?.s areop- prcfled, and have no Comforter. O Lord, thou haft at this'Time elpccial- ly laid AfB;dtion on the loin* ot many of thy Servan's*, and haft made fhem drink of the Wine of Aftoniihment, thou haft fed them with the Bread of Tears, and given them tears U drink in great Meafure. And yet thou haft faid, that howfoever two Pajts in the Land (hall be cut off and die, yet a third Part mail be left therein, and thou wilt bring the third Part thro the Fire, and wilt refine 'hem, asfilVer is refined, and wilt try thern as Gold is tried 3 they C c< fhall w 276 Vvayer* fhall call on thy Name, and thou wilt hear them, lhou fhak lay, it is my People, and they mall fay, the Lord is my God. Lord, io it is, thatath-rd part of the land is now in the fire, and thou art refining them as filver is refined, and thoy art trying them as Gold is tri- ed ; Ask now, and iee whether a Man doth travel with Child ? Wherefore then ('may we fay with Jeremy) do I fee every Man with his Hands on his loins as a Woman in Travail, and all Faces are turned into Palenefs ? Alas for the Day is great, fo that none is like it> it is eventhe Time of Jacob's Trou- * ble, but he mail be faved out of it. Blefled be God for this Promiie ; thou mayft indeed fift thehoufcof \frael a- mong all Nations, like as Corn is fifted with a five, but the leaft Grain fhall not tall upon the Earth. Dear Father, look to thy affl idled ones, and fpeak to them as once to Ephraim ; Is Ephraim my dear Son, is he a pleafant Child ? for fince I Ipakeagainft him, I do ear- nestly remember him Hill, therefore my Bowels are troubled for him ; J •will furely have mercy upon him, faith the Lord. Come Lord, and take a- way thy Wrath, make good thy Pro- mife, that the Lord our God in the midft. of us is mighty, he will lave, he •will rejoice over us with Joy, he will reli in his Love, he will joy over us with ringing. O Lord, prepare us for the worft of evils, for Death the King of Terrors, that it may not come upon us as a inare. O make us 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 our Hearts unto Wildom. Come Lord Jefu, and be as the Roe on the Tops of the Moun- tains, our Life is hid with thee, O ap- peaT quickly, that we may quickly ap- pear with thee in Glory j thou haft given us fome Earners of thy Love, and the very Voice of the e E l 7* Job 18. 14. Pfalm 39. 4. "and 90. 12. Rev. 22. 20. §. The third Part of Prayer ', js 7 bank sgiving for \ Spiritual. BleJJmgs I Temporal. E blefs God for our Election, with all the golden Chain of Graces hanging on'it. We give thanks to God, and the Fa' tber of our Lord Jefus Chrijl, whereby we are beloved for the Father's Sake, and for that golden chain.of graces hanging thereon, having predeflinated us to the adoption of children, by Jefus Chrift to bimfelf, according to the good pleafure of bis will. Having accepted us in the Be- loved, in whom we have redemption thro* bis blood j Having given us the for- giyenefs of our fins, according to the riches of bis grace ; Having quickned us who were dead in trespaffes and fins : Walking in times pad according to the courje of this World, according .to the prince of the power of the air, the Spirit that now worketb in the children of Difo- bedience : But God who is rich in mer- cy, for his grett love wherewith he loved us, even when we were dead in fins, hafh quickned us together ivith Chrift : And bath raifed up together, and made us fit together in heavenly places in Qhrifl Jefus, that in ages to come be might Jhew the exceeding riches if his grace un- it to us, Col. t: 3- Rom. u. i. 5, 6, 7. and 2. 1, &c. 2. We biefs God for his Word, Sa- craments, Sabbaths, Labours of the Learned, &c. Thou ha/ljhewed thy word unto Jacob, thyjlatutes and thv judgments unto frael; Thou hall not dealt Jo with all nations, and as for thy judgments they have not known them: Thou hajl been pleafed by thefoolijh- nefs of preaching, to lave them that be- lieve, by preaching at the firji orjecond re- bound,by lively voice, or printed Sermons, Pial. 147. 19, 20. 1 Cor. 1. 21. 3. We bleis God for any Power o- ver fin, Satan, ©r our own Corrupti- ons. IVe acknowledge Lord to thy Glory, that all our Strength is in thee, and in the power of thy might, Ephefi. 6. 10. 4. We biefs God for our Creation, Prefervation, Life, Health, Peace, De- liverance, Victories. We biefs 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 De- Jlruclion ; fir our health once again re- Jlored; for our liberty, pro/peri ty, peace in our walls and palaces j for our food Reading the JVord; 28: Eph. V7 and raiment convenient for us ; for deli- verance from judgments national and perfonal, for a little mome for jake us, but with great meu~.es haft thou gathered us : For all the victories over thine and thy Churches enemies \ well may we fing, The Lord is our flren± and our fong , and he is becon\ c *uY fa Na- tion ; He is our God, and we will prepare him an habitation, our fathers God. end we will exalt him : Awake, atvake O my Joul, awake, awake, utter a fong : Give thanks unto the Lord, tall up >. name, make known his deeds amsng the people ; fmg unto him fing P/alms unto him, and talk of all hi j s u ; g'ory in his name* let the bedrfo) them rejoice that jeek the Lorn : Let the hea- vens be glad, and let the earth rejoice^ and let men fay among the nation*. The Lord reigneth: O give thanks unto the Lord, for he is good. J or hii menjendu* rethfor ever : Blejed be the Lord God of Ifraelfor ever and ever, and let all the people Jav Amen, praifed be God, Gen. 1. 2;. Plalm 4° it. and 103. 4. Pfal. 112. 7. Prov. 7. Exod. is. 2. Chron. 16. 8,9, iq, Jcr. 30, • 17. 1 30. 8. lfa. 54 Judg- 5- 12. 1 3*>34>3 |6. CHAP. XV. Of Reading the Scriptures^ Sect. I. Of the Nature of reading the Scriptures, what it is. t r ■ "* H E fecond Duty in reference { I both to fecrer, private and *■■- publick Ordinances, is reading the holy Scriptures, which is nothing elfebut a kind of holy Conference with God, wherein we enquire after, and he reveals unto us himfelf and his Will : When we take in hand therefore the Book of Scriptures, we canr ot other- wife conceive of our felvestrvui as Grind- ing in God's Prefence, to hear what he will fay unto us:* So much tK- Pro- phet feems to imply, when he . xpref- felh his confulting with God's Word, C c c 2 by 7 8 Reading the Ward. that Phrafe of going into thefancluary God, Pfalm 73. 17. h e. in going n unto God ; as going into the fantluary is termed, 2 Sam. 7. 18. So by read- ing the Word we come in unto God, we (land in the preience of God, to enquire at his Mouth. Sect. II. Of fit Times and Seafons for reading the Scriptures. *I~H ERE is afeafon to even purpofs *- under the fun, faith Solomon, Eccl. 3. 1. The Obfervation whereof not only adds Grace to every good Action, but many .Times facilitates the Work it felf we have in hand : Now the Times and Seafons moil convenient to this Duty of reading the Scriptures, are (befides the Sabbath) left to chrillian Wildom; only we have general Com- mands to be frequent and diligent in Meditation of the Word, Jojh. r. 8. Pfalm 119. 97. and the particular Times may be either uncertain andocca- fional, or conftant andfet. For the firft, we may have Occafions to read the Scriptures, to refolve us in Doubts, to comfort us in Afflictions, to direct us in Matter of Advice, to guide us ia our Way, to aflifl us in Tempta- tions, Pfalm 73. 17; and 119. 50,24, 105. Eph. 6. 17. Such or the like Oc- cafions may make us to have recourfe to the Word extraordinarily. For the (econd, reipect muft be had both to Order and Proportion ; for the former, viz. Order, godly Men have accuftomed to begin the Day, with reli- 'gious Exercites, as with Prayer, Pfal. 5: 3: end 55: 17: and 88: 13. Now altho Prayer and the reading of the Word be two diftincl: Exerciles, yet they mut"ally hdp one another, and consequently arc fit to be joined toge- ther : And as v, e muft thus begin the Day, fo it is very jit to dole up the day with the fame Duties : The evening was David's Time, Pjalm 55. 17. and Ifaac's Time, Gen. 24. 63. For the latter, viz. Proportion of Time to be allotted for this Exercifc, it muft indiffe- rently refpedt both the Duty, that we read all Scripture, and the Perion that undertakes it ; for more Time is re- quired of Husbands, Parents, Magif- trates, Minifters, than of others ; tho al! muft fet apart fome time for this Duty ; but that I may in general com- mend the practice of this Order and Pro- portion to all> I fhall compofea Ka- lendar, to fhew how we may read all the Scriptures over in a Year, Sect. III. Of the Manner of preparation before the reading of the Scriptures. THERE is a double Preparation needful, as 1. To the Undertak- ing. 2. To the Performance of the Duty, 1. For the Undertaking of the Work, we had need to be prepared with a firm and conftant Resolution before we go about it, partly becaufe of the fluggifhnefs of our carnal Natures to holy Duties, and of our Unconftancy and Unfledfaftnefs in perfifting and go- ing through with them to the End ; and partly becaule we know how dangerous it is to put one's hand to the plough and lookback, Luke 9. 62. Now the Grounds upon which our Heart9 muft be fettled in the Firrnnefs of luchRe- iolution, muft be drawn 1. From the Senfe of our own Blind- nefs and Ignorance, who of our /elves have not the knowledge nor under/landing of a man, asJgur acknowledgeth, Pro. 3°- 3- 2. From Aflurance that this is the- Means ordained by God to help us out of Ignorance : We have a more fur e word of prophecy, whereunto ye do well that ye take heed i as unto a light that ■Jhinetb Readfag the Word. fkineth in a dark place* until the day dawn, and the day Jlar arife in our hearts \ z Pet. i. 19. 3. From the Delight which we may find in the Ui'e of it : This Delight crew holv David to the continual me- ditation of it, Pfalm 119. 96, 97. the Sweetnelsofche Word ariling out of its fuuablenefs to his fanctified Nature, o- vercame David. 2. A Man's Heart (being thus con- firmed, with a full Purpofe and fettled Refolution to undertake and continue conftantly in the Study of the holy Scriptures) muft be more particularly ■ prepared to the Work itfelf. 1. By cleaning the Heart of allfu- perfuity pnd naught inefs, James 1. 21. of all worldly Thoughts and Cares, of all unquiet Paflions of Anger, Fear, Joy, Sorrow, fc>V. 2. By awing the Heart with due re- verence of God before whom we ftand, becaufe he can find us out in all our Failings, as knowing our very thoughts afar off", much more having all our ways before him, Pfalm 139. 2. and 119. 178. and being one who will not for- give our wilful Tranfgreffions : Such Confiderations will caule us to receive the Word with that trembling of Heart which God fo much refpec~b,//iz. 66. 2. 3. By ftirring up in our felvesa fpi- ritual Appetite to the Word, fuch as yob found in himfelf, who edcemed the words of his mouth more than his neceffary food\ and David in himfelf, who ope- ned his Mouth, and panted, and longed for his commandments, Pfalm 11 9. 131. which Appetite arifeth both from the Senfe of our Emptinefs {for the full foul baths the honv-comb, Prov. 27. 7.) and from the Fitnefs of the Word to fupply unto us whatfoever we want and hunger after, as being the Food of our Souls. *79 4. By awaking our Faith j and to this Purpofe we mullconfider, that it is the Word of him that fpeahth lighte- cujnefs, whofe faithfulnefs is to all gene- rations ; and that God hath made it his power to fahation, mighty thro" him to caji doivnjlrong holds, and hath pron.i!- ed that itfhall not return empty, butfjall furely execute that for which it was fent y Ifaiah 45.- 19. Pialm 119. 90. Rom. I. 16. 2 Cor. 10. 5. Ifaiah 55. 10, I I. 5. By foftning the Heart, and mak- ing it pliable ; and to this purpofe we muft caft afide our Wills and Wifdom?, which ftiffens our Hearts againft Gnu's Counfels, and fcek after the Spirit of Tendernefs, which is called^ The open- ing of the heart, Acts 16. 14. 6. By lifting up the Heart unto God in Prayer, to open our eyes, to enlarge our hearts, to incline our hearts to his tejlimonies, to keep them to the end, and (according to his Promife) to fend his Spirit, and to lead us into alltruth,?fa\. 119. 18, 32, 36, 1 1 2. John 14, 16, 30. Some fhort effc&ual Prayer to this Purpofe, toclofe up our Meditati- 'ons in this Preparation of our felves to the reading of the Word, repijefenting unto God our Dependanceon him a- lone, to profper os in the ufe of his own Ordinance, ieldom returns without a gracious Anfwer. Sect. IV. Of the neceffary Duties in reading cf the Scriptures. 'T'HE Duty now fallen upon, it is *- good tor our profiling. to obferve the'e Particulars: 1. That in the Beginning of our reading in the Bible, or of each Book in the Bible, we view and read over feme analytical Table, that fo we may better mirk the Drift and Scope of the Holy Ghoft, and that we may with fiagolar • Eaie i8o Reading the Word. Eafe and De!ight remember the fame : To that Purpose I have added luch a Table towards the End of this Chapter which may well ferve for the propofed Ends. 2. Tlmt we attend diligently to what we rend : Now there is good Reaibn to this Attention, i. Becaufe of the Authority and Wifdom of him that fpeaks ; A child mud hear his father ; Pro v. 4. 1. and a Subject muft attend reverently to the Words of a Ruler, Job 29. 21. yet none of them is our Potter as God is, lfaiah 63. 4. nor made us as he did, Pfalm 100. 3. nor confequently can challenge fuch refpect from us as he may. 2. Becaufe of the Matter or Subject which the Scriptuies handle, not only for the Weight and Importance of thofe high Myfteries which are therein revealed, but for the great Intereft which we our felveshave in thofe Things, as containing our E- vidences and Directions, which we and our children muft obferve, that we may do them, John 5. 39. Deut. 29. 29. 3 . That we keep JIM Jefus Chrijl in our eye,~ in the Perufal'of the Scripture, as the End, Scope and Sub/lance thereof: What are the whole Scriptures, but as it were the fpiritual iwa°dling-clothes of the holy Child Jefus ? 1. Chrijl is the Truth and Subjlance of all the types and jhadows. 2. Chrijl is the Subjlance and Matter of the Covenant of Grace, under all Adminillrations thereof ; . under the Old Tejlament, Chrijl is vailed-, under the new Covenant, revealed. 3 . Chrijl is the Centre and meeting place of all the promifes, for in him all the promifes of God are Yea and Amen, 2 Cor. 1. 20. 4. Chrili is the thing fignified, fealed and exhibited in the Sacraments of the old and new Tejlament. 5. Scrip- ture-genealogies ufe to lead us on to the true line of Chrijl. 6. Scripture chrono- logies are to d' [cover to us the Times and Seafsns of Chrijl. 7. Scripture-laws are our School- mailer to bring us unto Chri/f, the Moral by correcting, the Ceremonial by directing. 8. Scripture-gojpel is Chrijl' s light, whereby wekmwhim\ ChrijVs Voice, whereby we hear andfoU loiuhim; Chnjt's cords of love, whereby, we are drawn into J'weet union and com- munion with him -, yea, it is the power of God unto falvation, unto all them that believe in Chrijl J ejus, Rom. 1. 16. and therefore think of Chrijl Jl ill as the very Sub/lance^ Marrow, Soul and Scope of the whole Scriptures. 4. That we obferve fomefpecial Paffa- ges, where we find things reprejented un- to us, either more weighty in tbsmfelves, or more proper to our /elves, for our par* ticular ufe and occaftons. I deny not but all God's tettimonies arT wonderful in themfelves ; All of them pure j All pro-, fitable to give under [landing ; And to cleanfe our was ; And to make the man of God perfeft to every good work. Pfalm 119. 129, 140, 130, 9. 2 Tim. 3. 16. Yet there are fome Things in Scripture more important than others, and more ufeful than others, for fome Perfons, Times and Occafions : And to this Purpofe, I have in the End of this Chapter compofed fome heads, or common Places, for Obfervation of fuch profitable Things. 5 . That we appprove and ajfent to that we read, both becaufe it is the truth of God, and becaufe till our judgment ap- prove it, we cannot believe it, norpoffibly bring our hearts to yield to it true and ftneere Obedience : It is true, that eve- ry godly Man at all times gives his Af- fent to every Truth of God revealed unto him, yet that Aflent is not alike firm at all Times, becauie the Evidence by which he acknow ledgeth it, is not a- Uke clear at all times -, but when it ihines Reading the Word. 2S1 {hunes to us clearly, when Men dearly difcern the Glory and Beauty of thole heavenly Myfteries, and tafte of the Goodnefs or them, they cannot but ravifh Readers with Admiration, yea tranlport them with ftrong and heaven- ly Affections of love, joy, and deftre, Pfalm 119. 97, in, I3 1 * 1&2 » Ob- ferve, that it happens fometimes fuch fpiritual Raptures may feize on a Man, even while he is reading the fcriptures; as the Dilciples hearts burned within them, whil/l our Saviour talked with them going to Emmaus, Luke 24. 32. And if fo, then the Heart opens itfelf to clofe with and draw in that ravifhing Ohject, which will neceflarily inforcethe Soul to make aPaufe; And thefe Paufes rather fur- ther than hinder us in our Work ; for a godly Spirit quickned by fuch fweet cefrefhings, receives Increafe of Alacri- ty, and is thereby ftrengthned to go on with much greater Life, to the End of this holy Exercife. Sect. V. Of Duties after reading the Scrip- tures. TH E End of ftudying the Scriptures is not only knov/ledge, but prac- tice ; wherefore after we have read any Part of the Scriptures, our fpecjal care muft be, 1. To recount and revolve in our Mipds thofe Things we have read, and ierioufly to meditate on them. ? 2. To fearch out the true fenfeand Meaning of the Words, together with the Scope unto which they are directed, and if our own Understanding be too weak, we may do well to make ufe of other Men's Writings or Conference. 3. To fingle out and apply what is of more fpecial Ufe to our 1 elves in fuch Sort, as if we were fpecially named in any Precept, Reproof, Promife, Com- mination, Confolati'on, or the like, which is the molt effectual Means to a- waken and ftir up Affections, and to let on our Endeavours, as manifestly appears in good J of ah his Example, 2 Chro, 34. zo, i$c. 4. To work thofe Things upon our Hearts, till they warm our Affections: This is beft done ; 1. By appropriating them unto our felves; for that which affects us, is that which muft nearly concerns us. 2. By believing what we read as un- doubtedly true ; thus David-beMzved, Pfalm 119. 138J 151, 160. 3. By loving thofe Counfelsof God which we embrace by Faith, for their Purity perfection, Righteoufnefs, and efpecially for the Ufefulnels and won- derful Benefit of them to our felves, in quickning the fpirit, in giving wifdom, in converting the Joul, Pfal. 1 1 9.63 ,98,99. and 19. 7. Thefe eminent excellen- cies of the Word, cannot choofe but make thefe heavenly Counfels precious in our Eyes, and bring the Soul to de- light in them exceedingly. 5. To advife about, and to refo've upon the Means to bring all into prac- tice, efpecially for thofe Duties which are laid before us in reading the Word, ©r fome Part of the Word at fuch a^ar- ticular time. 6. To examine our Ways, how near they come up to the Rule, or come fhort of it ; that on the one fide we may be encouraged in conforming our prac- tice to the Law, and withal rejoice in the grace of God, working in us with thank- •fuinefs ; and on the othet 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 1 1 9. 1 3 1 , 1 3 2 , Sect, a8a Reading the Word, Sect. VI. A Kalendar purpofed to /hew how we may read over the Scripture fever al ways once in a Tear. IN Reading the Scripture, we fpake of a Proportion o f Time to be allot- ted for this Exercife ; and that we may fo proportion our reading with our Time, that we rjad all the Bible or Scriptures over in a Year, I had com- pofed a Kalendar, fhewing how we might read it over feveral Ways. i. By reading every Day three Chapters or more ih the Old Tefta- ment, and two or more in the New. 2. By reading three Chapters a Day, and fame more of the Plalms. 3. By reading ftriclly three Chapters a Day of thofe that edifie moft. 4. By reading two Chapters a Day, moft of. the Old T^ftament, and all of the New. 5. By reading only one Chapter a day out of luch Books as are principal, and a Rule for the reft : But every private Chriftian may with a little Induftry find out this, or fome other Kalendar more beneficial to him ; and therefore ("not to fvvell this Bood needlefly) I ft all* leave it to him -, only with this Note, that after all thefe Forms, it were not unprofitable, if he read at leaft every MofningaPfalm, and every eve- ning a Chapter cf thofe that edifie moft in their Order, which is nowthecon- flant Ufe of a weak Chriftian in his Fa- mily-Duties. Sect. VII. Of Heads or common Places ofObferva* • tionsfor profitable Things. r Declared before (Seel. 4.) that in reading of the Scripture, it were good for our profiting to obfervelome lpecial Paflages, where we find things reprefented unto us, either more weigh- ty in themfelves, or more proper to cur felve?, for our particular ufe and occafions j and to that Purpofe I (hall now compofe fome Heads or common Places for Observation of luch profita- ble Things : Some I know herein ad- vile thefe four Points : 1. That every Chriftian following this Direction, mould make a littJe Paper book of a meet or two, and write on the Top of every Leaf, the Title that he would obferve in his reading. 2. That he would oblervc iuch Places as ftare him in the Face, that are fo evident, that the Heart cannot look off them. 3: That he fet down under each Title,on- ly the Book, Chapter and Verfe, and not the Words, for that would tire him in the End j only when he hath done his quarter-tafk, or Years-tafk, then he may write out the choiceft Things, as he thinks good. 4. That he look not at the profit of this Courie the firft Week or Month, but let him confider how rich it will make him at the Year's* End; furely after he hath ga- thered them, he would not (ell his Collections for a great Price, if it were but for the good they may do him in the evil Day, when it fhall come upon him : Of thefe I fhall give you the ex- perience of a weak Chriftian, the un- worthieft Servant of Chrift, in the following Section and Para- graphs. Sect. VIIL Common places objerved by one in his pri- vate reading of the Scriptures. p L A C E S that in reading he -■• found Rebuke of Corruption in his Nature or Practice. Numb. 14. 11. 2 Chro. 32. 26. Pfalm 119. 75. Ifaiah 56. 11 and 57. 17. and 59. 1 1, (sfc. Jer. 6. 13. Ezek. 34. 2, &c t Hofea 7. 10. Mark 7. 21, &c. Luke 12. 15* Rom. 7. 23, &c. Ephefu 5. 4» 1 Pet, Reading the Word. 283 zi, 25, 26. and 3z,39,t5>, 20. Luke 22.32. jfo/J/i 6. f Pet. 2. 1. Uwi 2. 5. and 3. 15, 16, 17, 19. 2. Places that hold forth Comforts a- gainft the Burden of hi* daily Infirmi- ties, inward Temptations and Afflicti- ons of Spirit. Gen, 15. 1. Exod. 34. 6, 7. PJal. 18. 6. <7«i 23, 4, &c. and '34. \%.and 42. 5, 1 1. // 4> S> 6 » 7, 8, 9. tf«^34. \o.Mah 2. 7. .M<7r. 10. 16, 17, it. Afls 20.20, 21, 23. 1 Cor. 1.5. <7«i 14, 1,12. 2 Cor. 4. 5,6,7. ««i6. 3, 4, ?,6, 7. and 12. 15. P/?/7. 2. 3. 1 77^ 1. 2, 3, 4, 5> 6 >7, 8 >9> '°, »'» 12, 13,17. i77//*. 1. 4.^7/^4. 12. 5. Promifes that comfort him againft outward CrofTes. Exod. 4. 3 1. <2«^/ 23. 25. Judges 13. 23. 2 Cbron. 25.9. Pfahn 23, 1, 2. tf 77^/ 3 7 . 2 5 . a «^ r 1 9 . 165. Prox;. 1.33. and 3. 8, 10. \faiah 58. 8. Dan. 6.16. Luke 21.18. Jobn \b. it,. Rom. i.\j. z Cor. 4. 1 7, 1 8. 2 77wi. 2.12. Z&0. 1 3 . 5, 6. 1 Pjf. 3. 14, 15, 16, 17, 18. and 4. iz, 13,14, 15, 16, 19. Rev. 2 10. 6. Places that hold forth his Privi- leges in Chrift, above all the Wicked io the World. Gen. 3. 15. and j. 1, 23. and\z.* 3 . and 15. 6. tf/;i 26.4. tftfi 28. 14. and 32. 28. Exod. 19.4, 5, 6. Numb. 23. 2f. <;//r. 33. 8; Z-rfw. 3.32. Ezek. 11. 19. Dan. 6.23. Tech. 2. 8. .Mz/. 4. 2. A£?/. 1. 21. and 10. 30. tftfi 11.28. and 28. 20. Luke 11. 1 3. a//i 19. 10. and z\.\%. John \. \z y 16, zg. and 10. 2$. and 3. 16, 1 j-. and 14. 1 6, 17. <7//i 17. 17, 1 9,. 2 4, Aftsii. 39. d//i 27. 34. Rom. 4. 5. and$.°$o, 33. d«i 10. 4. 1 Cor. 1.30. 2 Co/-. 5. 1 9, 21. Gtf/, -3.1 3. and 4. 4, 5,6. £'/>^. 1.3,4,6,7.(7/7^2. 14,16. Pbil. 3. zi.- Col. 1. 21. £/»£/ 3. 4. 1 ^{/^ 5- 2 3» 24. 1 77///. 1. 15. 777.2. 1 \. ( He k.i. 3. and 9. 1 2 y z6. 1 John 1.1.7. and z. z, and 1. 1, 2, 5. i?Vz/. 1. 5.13. 8. Places containing fweet PafTages, which melted his Heart. Gen. 22. 1, /o 20. and 24. 2, /# 53. and 33. 1, r£. 5.8. Co/. 1 . 1 3 . a;zi 4. 3 . 2 Tim. 3 . 1 1 . /&£. 1 o. 35* l 6 » 37> 3S. and 12. 5, 6,7, 2.Jam. 5. zo. 1 ^V;/z 3. 12, r 3. 9. Places hard to be under Mood, of wrlich he defired'and endeavoured after Rcfoiution, as famongfl: the reftj all the Titles of the Pfalm*, efpecially of thefePfalms, 3, 4, 5, 6, 7, 8, 9, 16, 22, $0, 34, 38, 39, 42, 45, 46, 50, 53) 5 6 >°57» 60,. 72, 88,90,92,119, 120, &c. 1 o. Other feveral Heads hath he not- ed in his private little Book, which on- ly I (hall fet down for others Imitati- on : As i. Places that hold forth Experien- ces^ the Word written in our Hearts) as the beft Commentary. 2. Places that hold forth divers points of Religion, that a Chriftian may infallibly reft on, and live and die in {he AlTurance of them. 3 . Places that juftifie a precife Ref- pe&of the lcaj.1 fin. 4. Places that fhew the godly have fufferedall Sons of Crofles, Reproach- es and Slanders. 5. Choice Sentences, or memorable Saying?. 6. Promifes of the Churches flou- rifhing in the laft Times, But above all, thofe which concern our own particular, I efteem moft pre- cious, and of lingular ufe. Sect. IX. Of tbeUfeoftbefeColIeeli'ons. TH E firft Head was, Places thef in reading, he found Rebuke of Cor- ruption in htx Nature or Praclice: The Ufe hereof is to open his Eyes, and to let him fee the Anatomy of his corrup- tions, and plainly to perceive what Things are in his Nature, that God hath a quarrel againft -, (0 that now it is Time, that as fuch a one is guided by the finger of God to know his Cor- ruptions, fo he mould go to the Spirit of God for Mortification. The fecond Head was, Places that hold forth Comforts againji the Burden of his daily infirmities, inward Tempta- tions, and Jjjiiclions of Spirit : The Ufe hereof is, when fuch a particular Temptation comes, to eye the Promi- fes, and to betake the Soul unto the Lord for Succour promifed: This is the Voice of Faith, Be of good courage, here is a zvord of comfort, and there is help enough in heaven ; the Devil may thrufl fore at thee, but hejhall not get the viclory, for God is with thee ; no quefli- on, but for thejefins- 1 he Lord be (lows on thee a pardon of courfe, only be vigilant and ivatchful at all Times, in all places, upon all occaftons, againfl all fins, with all the degrees thereof, efpecially againji ftn of conflitution, calling, company.cor- rupt education : Indeed, this is the Pro- perty of Faith, both to reft on the Pro* mifes, and to keep waking, for nothing, is more wifely fearful than Faith, nor more cautelous and circumfpect than holy Fear. The third Head was, Places that e~ fablifh his heart againji the fear offal- ling awav : The Ufe hereof is, in cafe of any fuch Doubt, to learn and think upon thefe precious Places, that we may Heading the Word, 28* Way be fettled in believing our Petfeve- rance. This will encourage and quic- ken us in our Chriftian Courfe, ftablifli us in Well-doing, and hearten us a- gainft the greatelt Difficulties:' Their Objection, who fay, The Doctrine of AfTurance of not falling away, doth fet Open a Door to all Licentioufnefs, is moftfalfe; for the more AfTurance of Salvation in a Man's Soul, the more Fear and Trembling in a Man's courfe, he who is beft aflured, hath mod power of God's Spirit, and the ftronger the Spirit of God is within, the mote Ho- linefs and Fruits of Grace are wtthout. The fourth Head, was, Places that dire 51 ed him in his particular Calling : The Uie hereof, is to confider the fe- veral Texts, as the crowing of Cocks, Which ring in his Ears: When wilt thou arife ? why tarrieft thou fo long ? why Jlirrefl thou fa ftowly ? See how the Sun rejoyceth as a Giant to run his Race, why then dojl not thou Jlwpcn thyfelfto the Work zvhich God hath laid on thee ? it mat be thou meetefl with many Troubles^ D ifg races , Oppoftions ; but what then ? is not this God's Command ? is not this d fervice to the Lord Jefus ? doth not the Lord aj/ift F and is not he Pay-ma- Jler fufficient f it may be thy Labour is in vain, thy Work is without Fruit; and what then ? is not thy Labour thy Du- ty ? and good fuccefs God's Work, what hafl thou to do with Thoughts about the Blefftng and Succefs vfthy Labours ? look thou to thy Duty, view the Texts zvell, cud obey them, and leave the Blefftng 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 thefe Texts cry upon him to fubmit to God's Direction, and to depend there- in upon his Help and Afiiftance. This is the double Duty we all owe, 1. To afk Counfel at the Woid, and to fol- low the Determination cf it; for a true Heart is ever obediential, fubjeftin;: it- felf to the Will of God, as the Rule of Holinefs, acknowledging his iove- reignty, fubferibing to hi* Wildom as molt abfolute, and to his Ways as molt true, juft, and merciful. 2. To put over all our Bufinefs into God's Hands, in a Manner out of our own, truftingin him for Ability to work, and for good fuc- cefs to come by them. The fifth Head, is, Promifes that comforted him again ft outward crcfjes : The Ufe.hereof, is, to lire by Faith in Afflictions ; for then is Faith in thefe Promifes the only flay and iupport of the Heart : / had fainted, unlef I had believed to fee the Gcodnefs of the Lord in the land of the living : 7 'his is mg com- fort in mine affiiclicn, for tly word bath quickned me, Plalm 27. 13. and 119. 49, 50. In daily and lighter Trials, a Man of 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 faimeth, then to ftand fall, 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 Fro- mifes. I cannot deny, but Diilrufl ma- ny Times wrings from a Qiriflian Juch Voices as thefe, Were it a.'iy thing but this, I could bear it ; but now, \l in Confcience ot his lmpotency, he will feek to Chrifl to make him able, and he will fallen himfelf upon him by a true and lively. Faith in thefe Promiie?, he may find fhength enough through h"is Might, wherebv to bear that com- fortably, which otherwife he may find moft intolerable. Faith drives a Man out of himfelf, as not able to bear the lead Crofs as he ought, and through the Power of God, it enabled him to Dddz bear ±%6 Reading the PPord. bear that beft with which God is plea- led to try him. The fixth Head, is, Places that bold forth his privilege in Chriji, 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 (<>ul fay, the Lord bath given them for my portion^ how then Jhouldl glory in God, triumph over Death, Sin, and Hell, through my Saviour ? 2. To live un- to him who bath bellowed them on the Souk And now, O Ifrael, ( after all his Kindnefs ) vJhat doth the 'Lord re- quire of thee, but to fear the Lord thy Cod, and to love him andferve him with •all thy Heart, and to keep his Command- ments ? Deut. 10. 12, 13. Oh ( h\ih the foul ) how Jljould I noiy think much r: cfChriJl? and /peak much of Chriji ? and converfe much with Chriji ? and do much for Chriji ? andfujfer much for the Lord Jefus Chriji ? and if I cannot do tnuch, howjlould Idejire and zvill to do much, which is accepted as if \ did it ? boiujbould I continually go to him, to en- able me to do more, than ofmfelf I can do? nay, how Jliould 1 mourn and lament for what I have, not done % either through want oj Ability vn Will: This is the Ufe of fuch glorious Privileges, to be- lieve in Chriji^ and to live unto Chriji, 2 Cor. 8. 12. The feveri*th Head, was, Places con- taining PaJJages that even melted his heart: The Ufe hereof, is to calf fuch Paflage9 to remembrance in Times of Mourn- ing, only be fure that our Affections prove fpiritual, and not merely natur- al : I make no queftion but David's longing after God, Pfalm 42. 1,2. his* panting afier the Word, Pfalm 119. 140. his Delight in the Sweepnefsof it, Pfalm 119 1 03 . his trembling at God's Prefcnce, Pfalm 119. 120. his Grief for the Breach of his Law, Pfalm 119. 136. were lpirirual Afie&inns; for Ihey wereraiied by fpiritual Object, io it is good for us to fee to our Affections that they be railed by fpiritual Ob- jects, and then they prove Angularly uieful; it may be indeed that when a Chnfrian perufeth over again the fame Texts, he (hall not have the like Operation as before : all the Godly Hull find by their own Experience, that thofe inftrudtions, Reproofs and Con- folaiions, which at fometimes awaken, wound and revive their Spirits, at an- other Time move them nothing at all; fometimes the fpiritual fenfe is benum'd, and they- hear only by the bearing of the ear, Job 42. 5. but at other Times, when thole fenfes are awakned, they tafte and fee, and feel the fame, and confequently are affected, as Job was in that Place, chap. 42. 5. fo if at any Time we find thefe Meltings ftirred in us by a fpiritual Object, and that they are anfwerable to God's Dealings with us, then we can rejoice or mourn fea- fonably, when God calls us to either, Ecclef. 7. 14. I take this to bean holy and happy Ufe made of thofe Places. Now the eighth Head, was, Places* that in reading, he found fenfble com- fort and Ravijhing of Heart in : The Ufe hereof is not only Jor prefenl, but whiles he lives in any Diftrefs, for then he may have recourfe to thefe Places,* as to fo many Wells of Joy ; and if, in this Grief, one, or two, or ten will not comfort him, yet it may pleafe God that fome of them will have fpirit and Life in them ; befides, i* cannot but marvelloufly eflablifh his Faith, wherf'he remembers in how many di- ftinct Places of Scripture the Lord was pleafed to comfort his foul. » The ninth Head, is-, Places bard to be underfood, of which he de fired and endeavoured after Refolution: The Ufe hereof is fpecified in the very Title it- lelf ; and the Refolution of the hard Texts cited ( viz* thofe Titles uf leve- ral Reading tie Wori% 287 h\ Pfalms ) was by Induftry found out thus. Psalm 3. The Title is, APfialmof David, when be fed from Abfolom his fori. Jn*wh.ch three Things are contain- ed, 1. The Author thereof, David King of Ifirael, who compofed it. 2. The Kind of the Pialm ; which Word [ Pjalm ] is a Word generally appliable to all thofe fpiritual Hymns, without particular Application to the Ceremo- nies of Perfons, Time, or Manner of finging, as many others are.' It was ufualiy delivered to the whole Quire, on the Sabbaths and Feltival-Days, to be fung by Voice, and to be fitted to the Instruments ufed to be played upon in the Temple. 3. The Exprefiion of the Time, and Occafion of the com- pofing thereof; i. e. when he fled from Abfolom-. The ftory is fet down, 2 Sam. 15. Many were the Troubles wherewith this good King was afflicted, efpecially after his fin in the Matter of Uriah, but never any fo grievous, as* to be driven out of his own Kingdom by his own Son, and his fubjecls to fall away from him, and to follow his E- neroy, that fought his Life and Thone. Hereupon he makes his forrowful Com- plaint to God in this Pfalm, and appoints it to be fung in the Church for his own comfort, and inftrutlion to him/elf and the whole Church, in fuch Times of ca- lamities. And to this his pmthctical Moan, he joins this Word Selah, as s Note of the Attention of the Mind, and flop or pauje in the Song. For under/landing the Meaning and TJfie of the Word Selah, note, that Selah is an Hebrew Word, end fgnifes as much as Amen, for ever, fernper, in fempiiernum, in feculo, &c. eis ton aiona, in seternum. Hierom obferves, that the Jews ufed one of thefe three Words at the concluhon of their Writings or Sentences, or, in the End of their Prayers, Amen, Selah, er, Salem,, which fgnjfies, Peace: And y tis noted to be a Word to exprefs an Affir- mation, or giving Afifcnt to that which is prayed, or /aid,- as Amen is, or eli'e it imports a JvifJ), Vow, or Define that tie Thing fpsken be certain or may be for ever, i. e. tBat it maybe performed: Audit is to be noted, that it is ufualiy placed, when fome [pedal Things worthy Atten- tion or Obfervation, is fpoken or deliver- ed, or fome Deftre to be performed, v. ther it be in the End, or tn any fcntcr.ee of the P faint, Prayer, &c.-tbat by a little fop or paufii of the Breath, the Matter, Worth or Excellency of the thing may better be confdered : And yHU fball not find it in any part of the Scripture, faving in the Pfalms, and the prayer of the prophet Hc.bukkuk,. ch. 3.3. where- upon* tis obfewued by Drufius and others, to be a Word of Note, ufed in thofe Dit- ties and Mufiuk—to make a flop or flay , that the Matter uttered may be better minded of the Hearers, either to affirm it by their Affent, or to define the performance cfi what »is fung b\ that intcrm'-fifiion, which ficems to be mcfl pro- bable, becaufe the Greek Tranflators of the Hebrew Bible exprefs the Word Se- lah, by the Greek Word Diaftirna, which fignifies a flop or in term: Hi en, and fib comes to be ufed in the Pfalmody, and is rithmi commutatio, a change iff the Note, or, viciflitudo canendi, cr, as fome fay, alterius fenfus exordium. Psalm 4. To the chief Muf.dan on Neginoth, a Pfi.hn of David. The Meaning is this, The Kingly Prophet Az^'/V compofed this Pfalm,and delivered it to be fung and played in the Congregation to him that was ihe chief Over- leer, Mailer, and fet over the reft of that Mufick or Conforr, upon the Inftrument called, Neghu v> hich *88 Reading the Word. which founded by playing on with the Hand: To understand this the better, V/e may obferve, that fome Inltru- ments ufed in the J-ewifl Temple were pneumatica, windy, i'uch as founded by Breath, .and Motion of the Fingers, as, Organs that are blown by Bellows, and all hollow Instruments, as, Trum- pets, Rams-horns, Cornets, &c. fuch as the Priefts and Levlts ufed in the holy Ordinance^ fr° m tne H £ b rew Word Nechiloth3fahich fignitieth, bor- ed through or heuow. Others were pulfatilia, fuch as were played upon with the Fingers only, ei- ther by a Quill, or otherwife ; as the Harp, Dulcimer, &c* and had Strings ; and of this fort was the Instrument in the Title of this Pialm, called Negi- noth ; now to every one of thefe feve- ral Kinds of Inftruments, there was one who excelled 'therein, appointed Overfeer, or Chief of the Contort, and to dlreft thofe under him in the Song, as there was of fuch as were the Singers alio for the Song: H"eWe it is, that the Pfalm being committed to be fung to the Matter of that Order, 'tis laid, To the chief ' Mulfvi 'an , or, to him that excclleth : A Pfalm of David. Psalm 5. To the chief Mufician upon llehiloth, a Pfalm of David, The Title of this Plalmmay be un- derstood by that which is laid in the Title of the fourth Pfalm, differing in nothing but in the Name of the Inftru- ment, which were one of thofe that were hollow, and founded by Breath, as-theiftiratf'.Word fhews, as afore, life, Somoot the Hebrew Writers fay, It was a Mufical Inflrument, whofe found was like the Buzzing of Bees, or, in ref ard of the Multitude of them which, arc like an A: my for Number, and for that the Mailer of that Quire was appointed to pray for all Ifrael, as for all th2 Armies of the ijraelit.es a- gainft the Armies of their Enemies that came againlt them in Multitude and Noife, like a (warm of Bees; thereup- on he gives the Title, Super exercitus Pfalmus Davidis, &c. but unproperly, the Title having no Conformity with the fubftance of the Pfalm, nor is it ap- proved by our Interpreters, &e. but the firft followed. Psalm 6. To the chief Mufician on Neginotbrupon Sheminith, a Pfalm of David. The Meaning of this Title may be underftood by that which is faid afore in the fourth Pialm, faving that here is added, upon Sheminith, that is, it was played ' with the eighth Tune, Note, or Strain, and fung with a ve- ry clear and high Voice ; we may bet- ter underftand it by what is faid, 1 Chr.- 15. 21. Matlithia, Eliphaleh, and o- then were fet over the Bafe and Tenor ^ which is the Sheminith, or the Eighth, or Diapfan, as Muficians call it fo, the Meaning is ; this Pfalm was to be or- dered by the chief Mufician of that Confort, to be fung. and played upon the Inflrument Neginoth, with the higheft and utmoft ftrain of Sound and Voice, or Inflrument of ten Strings. Psalm 7. Shiggaion of David, which he fang unto the Lord, concerning the Words of Cufh the Benjamite. This . was a Pfalm of David, fung according to an ordinary Song, the Beginning whereof was Shiggaion, for 'tis ufual with us alfo to make Songs to' be fung according to the Tune of fome others that were made before. ffremelius and fome others, from the Hebrew Word, which Signifies errare 3 13c. titles it, Ode erratica, a wandring Sonnet, becaufe it is mixt, and confifts of divers Forms and Diftinclions of Voice and Sound, in playing artificially, joined to complete the Mufick, as we fee. relembied in Prick- fong. And Redding the Word. 289 And where It is faid, Concerning the Words of Cu/h, it fhews the Occafion of the Pfalm, namely, That when David was moft unjuftly flandered by bis Enemies, and efpecially by Cujh, &« he makes his Complaint to God in this Pfalm, defiring him to revenge his Innocency, &c. and to be delivered from the Perlecution of Saul and his Flatterers, fuch as this CuJI) was ; £ Words ] i. e. Accufations y &c. who ihis Cujh was, is doubtful. Hierom af- firms it to be Saul, and gives his Rea- fons for it : Others, which I think is more probable, think it to be lome Courtier of Ethiopia, whom Saul enter- tained in his Court, and was his fpeci- al Favourite, as if he had been of his Family or Stock j for CuJI) is the Name of, and taken for Ethiopia; this Man, for Hatred againft David,-zr\d Flatte- ry towards Saul, falfly aceufed him to Saul, and pradtifed all the Mifchief he could againft him. Psalm 8. To the chief Muftcian up'* en Gittith, a Pfalm of David. The Title of this Pfalm is diverfly gi- ven, fome thus, To the chief Mufuian, pro torcularibus, for IVinepreJJes ; ae if it was a Prayer for Fruitfulnels of that Fruit. Others, that it was compofed by David in the city of Gath, when he wasbanifhed: Others, that that Kind of Inftrument was invented and ufed there: That which is mofl probable and agreeable with the Scripture, is, That Gittcih was an Inftrument which Jeduthaniind his Polterity, being chief of the third Claflis, or Order of Mufici- ans, ufed to play upon, the cuftody whereof was committed to Obed-Edom the Gittite, and his Family, that was of the Pofterity of Jeduthun-, who for himfelf and his Brethren, for his Time, miniftred and ufed them in the holy fer- vice, 1 Chron. 16. 37, 38. Psalm 9. To the chief Mufuian on Muth-LahbeUi a Pfalm of David,- Mv.th-Lchhn Was "(he Ber-'nning of a Tune, after which this Pfalm was to be fung by the Quire, which contains a Thankfgiving for his Vidlory, and for the Death of Geliah, the Champion of the PbiliJlins againft \frael\ therefore fome read the Title thus, Magifro Sym- phonia de morteiUius btllctoris, i. e. Go- liab, &c. which typically is applied to Chrift, as a Song of Joy of th*e Church and Saints of God, tor Chrift's tiium- phant Victory over the Tyranny of Sz- tan, and his Kingdom of fin and death : Some divide the Words, and make Muthlabben two diftinct Words, and make the Senfe te be this, Vlclori, Jufiv mtrtem filii, Pjalmus David, as if J}a» vid had made it for the Death of his Son, as Seldan \ which Senfe Auftih miflikes, and yields his Reafons for the former, arguing from the Subflancc of the Pfalm, in that he mourned, and rejoyced not for his Son's Death, there- fore the firft Senfe is beft. Psalm i6. The Title is, Mu of David, i.e. A golden cr c. lent Pfalm. The Meaning is, it is a Pfalm made by David, to be fungaiter a ceriain Tune, named Michtam, well known among the Jews, which for the Excel- lency, is compared to Gold, the Be- ginning of which Tune was Michtam'. or elfe it is taken*for a mufical Inftru- ment of fpecial Efteem amonpftthem. Psa lm 22. To •the chief Mufcian on Aijeleth Shahar ; i.e. The Bind of the Morning. Seme take Aijeleth Shahar, to be the Name of fome common fong, or to be the Beginning of fome ordinary Tune, according to which this Pfalm was fungj that's the Geneva Note, which may be fo : But TremcUus, Lyria and divers take it to be otherwife, and better, as I think, who interpret thofc Words, in, or at the Dawning of the Day, as you would Reading the WoyL 290 ' •> would fay, between Break of the Day and Sun-rifing ; becaufe, at that Time, the comfortable Light or fhine of the Day begins to break forth. The Meaning of the Title beingthis, David made this Pfalm, and appointed it to be fang in the Church by the Priefts and Levites every Morning, fo loon as the Day brake out; at which Time it. was by the Law and Cuftom their Duty to exercife their Miniftery in the Quire, and to fing Pfalms, 1 Cbron. 9. 33. which fervice the Lord would have to be done by the Church, that theirFaith and Expectation ofChrift might daily be renewed and had in Me- mory ; the Prophecy of whofe King- dom and Sufferings are feprefented in this Pfalm, looking ( as the Day fprings from or high ) that Chrift mould vifit them. Psalm 3.0. Title, A Pfalm or Song of David, at the Dedication of the Houfe of David, which he co npofed to be fung at the Dedication of his Houfe. Which Title fheweih the Occafion of this Song, and Time when it was ufed, which was at fuch a Time as he had built and finifhed his Houfe of Ce- dar upon Mount Zion, which many good Authors think probable, and fol- low. Or elfe, when he. was returned to his Houfe again in fafety,* after Abfolom in his Rebellion had profaned if, and defiled it by his incefluous Wickednefs with his Father's Concubines j and. fo to purge it from all Uncleanneis, hede- • dicates it to the Lord, praying him to far.ilifie and make it holy again, that it might be bleflW and acceptable to him- felf, 2 Sam. 16. 22 which is the Opi- nion of learned Tremellius, and the Matter of the Pfalm ferves to imply as much ; for it was a Cuftom prelcribed by the Law, Deut. 20. 5. that who-: foever had built a new Houfe, he ftoould dedicate it unto the Lord, fever it from Wickednefs and finful Abufe, or ( as you would lay ) make God the Land- lard thereof. And this Dedication imports three Things. 1. That the Builder mould devote it unto God, to tefrify that he would ufe it to Holinefs, and not t» profane or finful Ufes. 2. To teftify his Thankfulnefs for the Work finifhed. 3. To offer prayers and iacrifices, that God might cpnnnue and confer his Bleffings upon them in it. Psalm 34. A Pfalm of David \ zvhen he changed his Behaviour be- fore Abimelech, and he departed. The Title fhews the Occafion of the Pfalm, rather than the Ceremony thereof: The Story is let down, 1 Sam. 21. 13. the Sum is, David flying from Saul to Achifh, King of Gath, who here is called Abimelecbjox his fafe- ty, but being difcovered by thofe about the King, and thereby in fome Danger, he changed his Behaviour, mutavit ge- flumfuum, fome vultum, meaning that out of policy, to free himfelf, he feignJ ed a Diftemper, as if he had been mad* before Abimelech, who after fent him him away, and fo he efcaped the Dan- ger he feared, and thereupon makes this Pfalm of Thankfgiving for his Deliverance: and it is to be noted, touching the Name of the King, that here he is called Abimelecb, which was a common Name to all the Kings of that Country, as Pharaoh was to the Egyptians, Cefar to the Romans - 3 and in Samuel he is called Achifh King of Gath, which was his more proper N .'.me. Psalm 38. Title, A Pfalm of Da- vid to bring to Remembrance. A Pfalm which David made to be fung by the Quire upon the Sabbath, after F riding the Word. 291 after rr^e Lord h d ,fh\cled him with fickneis, and grievous Chaftiiements, to put himifll ( and others of God's Children in like cafe ) in remembrance of hi? lin, which cauted them; ( Amich fome think was the Matter of Urias ) and to admonifli him of God's Good- nefs, who had delivered him from thofe Punifhments, and pardoned his fio. Some apply this to the Agonies of Chrift ; and his powerful Victory over fin, Death, &c. Psalm 39. Title, To the chief Mu- Jician, even to Jeduthun, a Pfalm of David. [ Magijlro Symphonic Jeduthun. ] This Pfalm was compofed by Da~ bid, and appointed to be Tung and play- ed on Inftruments to Jeduthun, even to Jeduthun, i.e. To that excellent Mu- iician, who for the Excellency of his (kill, was the ch:ef of his Order, and Father to thole of his Stock, which pro- phefied with a Harp, to give Thanks andPraife to the Lord, as 1 C/.W/.25.3. Psalm 42. Title, To the chief Mu- ftcian, Mafchily for the Sons of Korah. A Pfalm committed to the Sons, i. e. . Pofterity of Korah, of whom it feems Heman was chief, for the third Claflis, or Order of thefe Muficians, to whom the holy Service belonged, 1 Chron. 25. 5. AH thefe were under the Hand of the rather, viz. Heman, who fung in the Houfe of the Lord with Cymbals, Pfal- teries and Harps, &c. that it might not only be kept, but lung by them in the Tune beginning with the Word Maf- chil, that both the Singers and Hearers might be inftrudled in the Matter there- of, according to the fignifkation of the Word. Some think the Pfalm was made by the Sons of Korah, after his Rebellion againft Mofes j to whom, after their Re- jpentajjee, &c. God gaye ihe Spirit of Prophecy, whereby they made di vers Pfalras, whereof this was one, and therein foretold Things to enme of Chrift, &c. which conceit Avguf.in w\\{- likes, neither doth it a^ree with the Matter of the Pfalm ; befides, the He- breiv Letter Lantech, being prefixed to note the Dative Cafe, fhews it Was made by David, for them to a£t by the ; r Mu- fick, and not of them ; and that David in his Banifhment, to (hew his Grief and Zeal for the Houfe and Temple* and to quicken his Faith and confidence in God for his Comfort, made th» Pfalm for his own and the Churches Inftru&ion in the like calamity, and de- livered to Heman and his Sons, to be ufed in the Song. Psalm. 45. Title, To the chief Mujician, Shojhannim, for the Sons of Korah, Mafchil, a Song of Laves, Shojhannim was an Inftrument a- » mongft the Jews, that bad fix firing?, according to the Lily that halh fix leaves or ftems, thereby called Hcxachorda, upon which Inftrument this Pfalm was delivered by David to be fung to, and played to by Korah and his Pofterity ; it begins with the Word Mafchil{ as a- fore ) i. e. To give inftruflion to Gcus People touching the Jpiritucl Marri and Love betiveen Chrift and his Church, whereof Solomon's Marriage with Pha- raoh's Daughter was a Figure andType; and likewife to fhew the perfect Love that ought to be between the Husband and Wife; hence called, A Song of Loves, not unlike to Solomon 1 : Canticles: And fome put this Difference between a Song and a Pfalm, that, where no Inftrument, but the Voice only is ; this, the contrary : The Song is, when the Inftrument begins, and the Voice follows; a Pfalm, when the Voice or Ditty begins, and the Inftrument fol- lows. E e e Fsalm 292 Psalm 46. Tiiie, To him that ex- th upen Alamoth, or the chief Miiftcianfor the Sons of Korah upon Alamoth. Some underftr.nd this Alamoth, to be the Tune of a Song ; I take it other- vile, after the beft Expofitions, tobe meant ofanlnilrume:it,not a Tune, the moaning being thus much, A Pialm committed by David to be lung, and to him that was chief or the Sons of Ko- rah, to be played upon the Inftrument called Alamoth , for, 1 Chro, 1 5. 10. it is exprefly faid,that Zachariah played with Pfakeriesupon Alamoth, and then they played firft upon that Inftrument, and lo then lung thePfalm or Ditty. Psalm 50. Title, A Pfalm of A- faph. Some think it is fo called, for that A- faph was the Author of it, having the Gift of Prophecy, which is but a weak Reafon, becaufe all the rell were indeed with a prophetical Spirit as well as he. Auguftine and other learned Divines, take it to be fo ealled, not for that Afaph made it, but becaufe it was committed to him and his Pofterity to be the ling- ers thereof, 1 Chron. 25. 2. Psalm 53. Title, To the chief Mw fuian upon Mahalatb Mafchil. Hierom thinks Mahalath to fignifie a Tune of the whole Quire, or Com- pany of Singers, and that David com- mitted it to be lung by the whole Com- pany of Levites,kc. But others better take it to be an Inftrument, fuch as was made to found by breath and blowing, by reafon of the Hollo wnels thereof ; the reft is expounded before. Psalm 56. Title, To the chief Mu- fuien upon Jonah, Elem Recho- kim, Michtam of David, when the Philijlines took him in Gath. The Words of this Title in the O- riginal, have a double Signification, and Reading the Word. may be ; interpreted either metaphorical- ly, a dumb Dove, for (o Jonah i]^r,\i\- th ; in ajar or ft range country ; lo Je- rom : or mrire properly, for afouljuffe- ring violence in a far country ; for how- foever ufually the firfl Word is interpre- ted, Columba, a Dove, yet it is taken alfo in the other Senfe properly, and in its natural fignification for foul fuffering Violence ; in both which Senles David applieth this Title to himfelf in his great Diftrefs : For David by a Me- taphor, compares himlelf to dumb Doves in a far countrey ; becaufe when he was driven out of judea, his own Countrey, by Saul that fought his Life, and from the Worfhip of God, and forced to flie to Gath amongft the Phi- UJiins, yet with Patience, Meeknefs and Silence, elcaping, he neither fought Revenge, th© it was in his Pow- er, nor fhewed any Impatience, but betook himfelf in filenceunto God, as if he had been Dumb, and mourning like a Dove ; and we may apply this Pfalm to Chrift, of whom he was a Type. Or which is better approved by Ju- nius, he referreth it ( which Senie the Words likewife bear ) to thefeul-fufe- ring Violence, enclofed by a Band or Multitude of Philijlines, Enemies both to him and his God. Some read the Words, Ta the MaJler of the Harmom ny, which is all one in Senfe, as, lo him that excelleth, or chief Mufician, Michtam of David j /*. e. The Ex- cellency of this Pfalm is as precious as Gold. Psalm 57. Title, To the chief Muftcian, Altajchith Michtam of David, when 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 Song, Deflroy in Reading the Word. not, cr elfe Words uttered by David in his Extremity, flaying and bridling his Paffion, &f>. Michtam of David ; as if he fhould fay, This was the gold- en or excellent Sonnet which David compofed and delivered to the Levites to be fung, and after the Tune of the Pfalm beginning with Altafcbitb, when he was in tome wonderful Fear and Danger of Death in the Cave' of Adul- lam or En gedi, whither he was driven by Saul, and lo compafled about by his Guard, that he few nothing but Death in the Cave, or Dellruction if he came out, and thereupon prayeth, that he would not dejlroy, i. e. fufferhimto dejlroyed, which was the Occafion of this: See the Story, i Samuel 22. and 24. Psalm 60. Title, To the chief Mufuian upon Sbujhan-Eduth, Michtam of David > to teach when he Jlrove with Aram Nabaraim, and Aram Zobab, when Joab re- turned and fmcte of Edom in the valley of Salt \ twelve Thoufand *91 nium, is put in that Title ; for fur- ther Explication of the Words declar- ing the Time and Occafion of rhe mak- ing this, fee the Story, 2 Sam. 8. and 1 Chron. 1 8. Psalm. 72. Title, A Pfalm for So- lomon, or of Solomon. Not that Solomon made it, or wa? the Writer thereof, but that it concerned him, or was compofed on his Behalf by his Father David ', when being ready to die, he con. mends his Son Solomon, created King, to God, isc. Psalm 88. Title, A PJalm or Song for the Sons of Korah, to the chief Mufcian upon Ma- halach-Leannoth, Mafchilcf Heman the Ezrahite. Heman and Ethan were Brother?, endued with an excellent Spirit of Pro- phecy and Wifdom, wherein they were compared with Solomon, 1 Kings 4. 31. Heman was the Author that compofed and made this Pfalm, and Ethan the next Pfalm, and committed them to be fung and played to the Sons of Korah t ShuJhanmEduth is either the Name of to the chief of that Company, upon Ma- fome Inftrument to be played upon in finging this Pfalm, or the Beginning of fome Song, fo called according to the Tune wherewith David would have this Pialm fung j or Michtam i. e. an excellent Song which may be fung either upon the Inftrument or Tune Shujhan-Edutb, or that of Mich- tam. Some Tries have it Magifiro Sym- phonic in Hexachorda, and then it fig- nifies an Inftrument of firings, upon which David would have this Pfalm pla\ed, to teftifie unto the whole Church his Faith, and the Benefit of his Viclory given him by God, againft the Aramites of Mefopotamia, and the other Aramites that inhabited Zobab, for which Caufe the Word, in tejlimo- halath Leannoth, which was the Begin ning of a Song, after wh'ch he would have the Pfalm lung, as fome think, or elfe fome Inftrument to which he would have the Tune of it played and fung; and for the Excellency of the Matter contained therein, would have them preferved for a Form of complaint unto the Church, in any private or Angular Dif\rels (as in this Pfalm) or in the Time of Affliction, or in Perfe- ction of Church or Common- wealth, as in the next. And it is to be noted, jthat fome fkilful in the holy Tongue, affirm the Hebrew Word Mabalacb to be of divers fignifications j figrufying both a jr.ujical Inftrument, or a Squire and Company of Muficians, or Infirmity, E e e z according 194 Reading the Word, according to every of which Accepti- ons it may be taken in this Place, and applied to the Inftrument fo called, to be lung by the whole Company of the Lcvitcs, as well by Voice as playing, in Times of Affii&icn ©f that People or o thers. Psalm 90. Title, A Prayer of Mo- fes the Man of God ', i. e. A Pfahn of Prayer made by Motes* It is thought this Pfalm or Prayer Was mr.de by Mofes for himfelf and the peo- ple, at fuch Time as the Spies came back from vewing the Land of Canaan, murmuring and bringing an ill Report thereof, for which the Lord threatned that they fhould not enter into the land of Pro mile; • Plahn 92. Title, A Pfahn or Song for the Sabbath day. This Plalm was made to be lung and uled in the Service of God in the Af- fembly, upon the Sabbath-day, when the People met for the publick Exerci- fes of the Church. Some Hebrew Writers fay, it was made by Mofes, in Celebration of the Memory of the Creation ; there is no Author thereof ExprefTed in the Title. This Pfalm for the Sabbath, and 113, 114, 115, 116, 117, Pfalms, which the Jew's call their Hallelujah, or Pralf- esofGod, were fung at the Paflbver, and are the Pfalms or Hymns which are mentioned in the Gofpel, which were fung during the Celebration. Psalm 119. In this 119 Pf:'.im, we find no lefs than ten leveral Names or Appellati- ons, whereby David exprefleth God's revealed Will ; fometimes he calls it God's Law A fometimes his Way, fome- times his W&rd, fometimes his Precepts, fomeiimes his Gomjnandments, fome- times his Judgments, fometimes his Statutes, fometimes his Promlfes, £oflieume» his Righteoufmfs, fome- times his Tejlimonies ; but above aft, notable it is, that there is not one Verle (/excepting one, viz, izz. ) in this long Pfalm, containing aecording to the Hebrew Alphabet, two and twenty Octonaries, where we may not find one or more of thefe tea Words or "Names : Hener we may gather, it' Da- vid were fo exaft throughout the Pfalm, That in every Dirlfion, accor- ding to the Letters 22. and in every Subdivifion, every Verfe beginning with the felf-iame Letter, he ftill makes mention of fome eftie or more of thefe, fo many Appellations ;• O fhen > how were his Affections inkindled, how was his Love inflamed towards God'* holy Word, Psalm 120. The Title, A Song of Degrees. The Title of this Pfalm hath m»re Relation ' to the Ceremony and Man- ner of ringing, than to the Matter and Contents of the Pfalm, and I do not find fo many different Opinions touch- ing the Realon of the Title in any 0- therj as in this. Some fuppofethis and the 14. others next following to be fo called, for that they were fung in fomehigh and emic nent Place : Some refer it to the Exten? 1 fion or lifting up of the Voice in ring- ing, or riling of the Tune, that they might be better heard of the people; fo* Calvin : Some, that they were fun^ by the Priefts and Levites, after the Form and Melody of fome known and ©deemed Song, beginning with this Title : Some latter Expositors con- ceive nothing to be meant hereby, but the Excellency of the Pfalms above the reft, becaufe thofe Places are accounted chiefeft, whereunto we do afcend by Degrees ; therefore the Word is ufed in the plural Number [Degrees'] as being choice Epigrams, as one would fay, Mojl excellent Sonnets - 3 becaufe the He~ brew j Rising th$ Word. frewsute to eXpfefs the fuperlative De- gree or Excellency of a Thing, by Subftantives of the plural Number, as here, A Song of Degrees, i. e. an c sal- ient Song ; fo the Canticles ofSolomon y tailed J Song of Songs, n e. excellent; io the Lord if called, The God of gods y Deut. io. 18. -Lord of Lords, Rev# 19. 16. 7, e. without all companion, above all other Gods or Lords: Daniel called him, A Man of defies, ch. 9. 23; i. e. to be efteemed or defired above a- thers; in this Senfe Junius takes it : O- thers think they were compofed for Pfalms of Thankfgiving, at the Re- turn of the Jews from their Captivity in Babylon; and in that Jerufalem was fituated amongft Hills, whence foever they came, they muft rife orafcend to come at it, as they do that climb up an Hill ; thefe Songs therefore were ap- pointed to be fung at every Afcent and Cleft, as the Places they went up did arile ; and for this Caufe called Pfalms of Degrees. Carolus Siggonius derep. Hebraotum (whofe Judgment is more to be appro- ved, as more agreeable to the Truth) underftands them to be fo called, for that they were fung by the Priefts and Levites, upon the leveral Stairs 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 Priefts might come ; and in Nehemiah 9. 4. mention is made of the fairs whereon the Levitesfood in the folemn feafts, crying unto God, Sec. For Solomon in bujlding the Temple f)f Jerufalem,. made certain Terrefies, Hairs or fteps tifing one above another, 2 Chron. 9. n. bv which the Priefts ■ and Levites went up from that outward and great open Court or Room adjoin- ing to the Temple, 2 Chron. 4. 9. where the People prayed, brought and attended the Sacrifice, called, John 1 0, 29. Solomon's Porch, or the Court ot the People,bccaufe it was open to all the People, into an higher Room or Place ia the Temple, called The inner Court , ox Lord's Houfe, 2 Ghro. 24. 2 1 . or A- trium Sacerdotale, becaufe noTie'but the Priefts muft enter thiiher : Now upon every Feaft-day, the Levites, or they of them appointed for tke Song, fung thefe 15. Pfalms, upon each (lair one, being in Number 15. as they went up into that Court of the Temple, making 3 Paufe upon each ftair,from whence they had the Title of Pfalms of Degrees. This Ceremony wasufed then as an outward Means of Preparation to tic worfhipping of God, to admonifh all People to do it with chearful Hearts, re- newed and lifted 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 Speech, Surfumcorda. Obfervation. It may be obferved, that in Titles many things feem ftrange, and hard un- to us, becaufe wc know nor, nor do the latter Jeivs of thefe times them- felves, the particular Inftrument, Form of fmging, or the Tunes ufed/;/ (pecie, whether they be the fame that we ufe in thefe Days; or fome Refemblanceof ours, in refpecl of the playing by .the Hand, or by Breath ; as Decern- chorda, an Inftrument of ten firings, is a Re- femblance of the Lute we ufe,SsV. Cym- bals, of our Cornets, &V. otherwife we «► know no more of theirs, than our fong?, Tunes or Inftruments are known to o- ther ftrange Nations and Tongues, to whom we and our Language is un- known and unheard of. Again, where in fome Titles it is iaid to be fung after fuch a Tune, h is no more but as in ourPfolmsiiisfaid, TbU *$6 Reading the Word. • IN reading of the Scripture ( Section 4. ) we (pake of an Analytical Table, that (o we mie,ht the better mark the Drift and Scope or the Holy Ghoft, and that we might with fmgular Eafeand Delight remember the fame ; To this purpofe I have annexed this Analyfis, 1. Of the whole Bible. z. Or the leveral Pans of it. The whole is divided into COld. two Teltaments } New, 1. The Old Teftamem rthe Law. Chrift divides into (/he Prophets 1. The Law is in the Pentateuch of Mo/el, comprehended in this Verfe, This is to be fung after, or according to Juch a P/alm, becaule neither their not- our Pialrns have tor every feveral Pfalm a feveral Tune, but the Tune of one is and may be referred to another. Thus much of iuch hard Places in the Pfalms, as the weak Chriftian fpoken of, dc fired and endeavoured after Refo- luion in: For other difficult places of Scrip; ure,becaufe '.hey would too much enlarge thisBook,! purpofely omit them Sect. X. Of the Analyfis of the whole Bible, and efpecially ( as in the firjl Place ) of the Old TejUment. Genefts, Exod~ Levit. Numerorum, Deuteronomi. m {\' The Objeft of the Law, to whom it was delivered, *«**. To the Church '" \ in its Original, in Gentjvr. •S U. The Promulgation of the Law, which was delivered, S\ ( Jointly, the Law EcclefiaAical and Civil in Exodus. ;f ) * (Ecclefiifiical and; T^ t ; eUjt £/ .Jrkw Severally, the LawS Civil { t X 1 ^ lUcm ^ either^ i Political, in iNnmbtrt. J*. The Repetition of the Law, after r p v once delivered, in j. 7 fit Hiftorical, declaring Time pafti comprehended inthi* Vtrfe; JcJhnae, Judical, Ruth, .Return Parafy. * Ex. Nth- EJiber. t* Dogmatical, inftructingfor Faith and Lifeprefent.as Job, David, Proverb. Eccltfi* Cantic> i. The Pro-.' 3. Prophetical, foretelling Things to come, as phets are \ Ifaiah, Jtremi, Ihrer, Exekiel, Damelque, ' Hofe, Joel, A"os t Obsdi, Jon*. Mich** Nahnrnque, H,ibbaknk, Zefiani. Ha^gai, Zachari Malmchi*. f Efdra. Ttiit. Judith, pars EJlh- Sapit Ecckftafti$ As for The Condemnation of the 5 Foretold. 6* C wicked WerldlExecuted, 7. »4. The new World after the Flood in the Ages of four Men. t !• KcAb /. Nub r i. Jiosbi in/ whom confides £. Abraham; in whom confider < f His Deliverance from the Deluge. > u.-» ni./r:. — » s*-i *97 Of which Cove- \ nant conu"der< Nil TheFruk*, His Blcffing trom God. ( United. HisPofterity, as C Promifed him Iffue.' or Anions) *. With God.who/ Gave him a Child, C / and made his Co* V. venant with him. The Form 8. 9 10. II* IS. IU 15- 14. I6i Chap. 17. 1. On God's Parr* i n the Communication of \ Counfels and Secrets. iS» hiss ( Delivering Lot. 19. C Benefits in"S Succouring Abraham. zo. t Giving him lf**c. zi* t. On Abraham's Part, who is commended ( Obedience and Fa.ir'v « n r>ffpring Xf<*«» la. for hisSLovo inA Juftice, tn hurrying Sarah. 25. ( Providence and Piety in marryins i/««e.x4. r His I(Tue or Kindred- i<>. j« If#'«; in whom) His Travels and Troubles* itf. confider ) His Prophecies concerning the Scate of the Church in his C two Sons. 27. i His Journey thither. z*. Into Meftptamia, where notes His Arrival and Marriage^* c His Riches and Children. 30. r His Journey thither. Into Canaa*,) . His Cong refs with Efau. where) Arrival ) ( Dinah's Rape. C and there ) His Progrefs.) KaebePs Death. - S W,pV: 4 7««Mnwhom con* VJdtibi- Peregrination, C with Grief in, Into Egypt whither went /it His Sons '/z.HimfelH \ whcrein< Ss&M* »'s Selling. {.JitJah's Inceft- Affliction. ignity and Pre 31' 3*. 33. 34. 3<> **• 37* 38. 19i 40. ferment. tThe other Brethren. /His fending for by ?»/«f4 z.Him felf \Travelling thither wherein^ ( Conferring. / Abode therej ) BlefGng. v where his S Prophyfying. 4> C Dying* *o 41* 41, 4*- 46. 47. 4«< 4J } 44« fa. *$$ f 4. E X <5 D IT S treats of tt»« LtWgirt'ng ftceJiJallical \ . m ^tm- to the Church general]/ i Point** f tog Cthff, contains; An 'Phe Deliverance of the People to whom th« Lair was to begivelJ f? i« The Occasion of it, The Tyranny of the Kgypti* 9i . , i. Birth \i- Oiling. i. Inftruwent by J3. Affifrant, Aaron. whom eff'efted<4. Sayings to the Km* of Egypt', (Mores) ot whofe^s Si|ns wlitch he \ Confirming hisCalling. K wrought in Egypt} CoafouudiBg the King* 4- ji Deliverance wherein the C I* Departure out of . it felf,) z. Ratification of it b People's) 5. Paflage through tr M« Thankfgiving aft< I* Departure out of Egypt, u. by S'gns and Obfervations.13. the Redfea. 14* after they went over. j{« [• Provision of Vi&uals and NecefcTaries, §u*iU and Mann*. Xtf* 4« Confequents ofJi. Defence and Prote&ion from their Enemies, their Deliverance ^ AmaUkites. 17J 3. Adminiftration of Juftice by ■JetMs Coun- sel, ij' II. The Delivery of the Law itfelf unto the People? wherein confider. _, . < l» The Preparation before it.- iqi t. How tt was) r t . Moral, in 2 Tables. 20. given byGod) 2. Parts or) 2. Judicial. . ir , a2 2 v; Cere- f Feafts. j 4 . monial,) Tabernacles and J Inftruments. il,z6, vj* *■ Priefis and theirGarments.z8, to \\- ' it How it was taken and obeyed by the People, ' 5t. iTierreparst ( 1. 1)2. Parts or) 2. CKindsofit.^3. V D i. Their TranfgrefTion in the golden 4 Calf. 32. 'I. Moral Law»j2. Reconciliation to God by Mofis's 1 Prayer. 33' r 3« Reftitution of the Law by the Finger of God. 34« 'i* Ceremonial } wherein is tet down the Building of the 35> ** xa i § 3. Litit Tabernacle, from treats of My Qbfervationt and FeiJonM I C V S 1. Sorts or Kinds„f* .Matter of which < *. Sacrifices or 1 , their) lln*mmaU*. OfFci-iugSi their< VOccafion for which they were Rites; {r. Good Things from God. *• Evil Things from Me*. a* 4. < ; 6,7- > I, f erforS 1 Ca. Cx. Confecration to their Office D~ru« B J I. Pubiick;™**thePriefts Private, in refped of their Saudification Particular, of one Man ; where obferve the Ways whereby he is polluted - - - O. Eating • > i. Child-hearing VIZ. _ T ,- ° / 3- Lepronc M Flux i. Common, of the whole Church in Things (i, Neceflary, about (Ordinary which conliderC I. Purifications for Sins C Extraordinary 299 8. 19. II* iz. fl. The Laws/ which con-, cern either ' &. Information of their Lives ; ( i. Oeconomical about Marriage ' yi Political about their Carriages * 3* Ecclefiaftical; which Laws conflder Perfons ' a. Things .3. Times { Days Years is. 17. 18. 19, io» ai« 2a» 2,5, *4« 2. Obligation of them by Promifesand Threatnings Voluntary z6. 2.7. § 4 N*U M B E R s, Of the Laws, for mofi Part, Political, occajionedby the mujleriitg of tie Pe: fie for their Journey to Canaan* Hnmbers. This Story contains / 1. Their Preparation to the Journey * wherein ( Civil, of the Peo-V r. Numbered i* Their Muftering, or Num-} pie that were ) a. Ordered bering, which was either} Sacred , of the ji. Numbered C Priefts that were 1 2. Ordered /Common to all ; about ) Nrceflary La ws given them >) Sandity in Things ^ Voluntary, which are eicheo mk-u^.i— f *• Lait y '■> viz ' The Tribes I t I }ul i*' Clergy; «, The Priefts and V for the I Levites Ci. Sandification and Order \3. Manner of their < . <2» Progrefs or Journey 'a. Their Journeys, which are diftinguifhed by a Story of eight Mur* murings ©f the People. p.. For the Tedioufnefs of their Journey 2. ForLoathfomnefsof the Manna 3* For the Emulation of Miriam and A**on againft Mofes (Murmured 4» For the Sedition of the Spies whos Were plauged *' Reconciled <• For the Confpiracy of the three Levites, Korab, Dathxn and Abba* <• For the Indignation of the C Their Murmuring People at the formers (Perfons Judgments ; wherein I Their Reconciling-s i M-inners 7- For Want of Water 8. For Wearifomnefs of the Way- s' Their Stations or ADode when they came near to Canaan, which hath two Scents that concern, _ _, F f f 1. The i* a* 3» 4* 6. 7- S. 9» I0» lit II. fa. 13. 14. IS. Ifi. 17' 18. 19* ao« ai. 300 fi> Conquerors of their Enemies, Chap* n» Va» Fncouraged by Mijic Arts, B*ha» £z, 23,24. J5. Difordercd with Idolatry and Fornication 2«,. (1. The People who. were to in"<4« Reconciled, and again muftered 26. ) hem, considered, as )<;. Furnifhed with a new Prince 27. < / 6. Inftru&ed about JNectiTary 28,29. / V. facred Things IVolunury 33. ' 2. The Inheritance itfelf, confidered Ci. Conqueied 31. 1. In a Part ofit< / C2. Difpofed - , . _ 32. Where by Digrefuon their Journeys are reckoned all together. 33. ) 1 1. The Bounds or Divifion of the Land 34* 2. The whole, wherein s 2. The Law, concerning the i Priehs 3S« are fee down *- Inheritance of the ^People 36. f) Deuteronomy"* Repetition of the Law. t p,, Mn t; n n of rJiP P^nnlo rr> £ r « Rehearfal of God's Blellings to them in Peace, il '" P 7S'r t h= uX '^ ^ - %£$«* ■""* *•» W h War z, ,. 2. Promulgation of the Law given to the People. «, 7, 8, 9, 10, n y-'r. The Propounding of it r i generally \ \ i> Moral Law*) 12,13; < . . 1 ^fpeciafly /a. The expounding of it,ya. Ceremonial Law 14, i<;, i£. \ namely, the ^ ( Common to all 17. / ) fPriefts 18. Q j. Judicial LawA Singu* ) People 1 9. as it was either / lar for/ War 20 ^ v Civil Juftice 21, to 20. 3« Confirmation of the Law after it was given * - ; /I. Signs, Z7«' \2. Promifes and Threatnings, z8* By SECT- OI Sect. XIT. $ li Of Prophets Hijloricali r t. His Calling to the Government; J o s h u ah, ConGo'er - » • ( i. The fending of the Spies, i» Their miraculous Paffase over i.His Aftj in his Government. Jordan, with the Conic quents. 3*4, 1. i. Thebefie befieging pnd winning ot Jericho, 6, 7. In Time of 4- Winning o\ Ai, 8. War ; where *• Covenanting with the Giheonites notel ignorantly , 9. 6. Viftory over five Kings*. io# 7. Battel with the Remnant 11. of the Cjiuanitcs, 8. All repeated, it. Divifion of the Land . !3>to XI* e Tranf- In Time of Peace. the Parliament, Z4. $ I. JcDGEs: Story of the Jews under the Government of Judges, '1. The Occafion of that Government, r* *« / Oth, tidy Ehud, Sbamgar. 3. \Veborah, 4, f. Judges contains^ ri. Under Gover* JGideon, *,7,t I V nors,\jibimele:h, 9. Narration of the J /Jephtha, 10, ri.ir. Peoples State,< * S*mtfo», iS> to 17* 7*. Without Governors ■, wherein of their monftrous Sins and Civil Wars, 17* 51. Converfion. 1. Conversation; tains her} $i> ( i* Marriage < §3. Ruth, a Mo/iHti/h Woman j of her Piety. n." 1. Procured* Celebrated* z. 3« $ 4* Hitherto of the Suit of the Jews under Judges: Now under Kings till the Captivity. U As the Kingdom was united? in Books fr* Election; I s **> . . t of S«Mxei t where theK're*; are by jr. Succeffion, z S*m» )i. As it was divided, in the jSoumon, 1 Kings* k Books of -&*«#» under iOther Kings, z Kings. 'v As it was in both States, more fully confidcred in tbs Books of Cbrtnitltt, F f f &S. 302 I Samuth (onuins z Sam.il contains $ ^. Tirfi Bccfe •/ SAMUEL. Jews St*U under Kings £/*#. '1. The Time of Change of Government in S*mmVs Days } whofe Birth is defcribed 1, £ Parti* CThreatned 2, i- '2. Occafion-ofthe Change ;f-E/», which is"< ' i viz. Wickednefs of the \ (Puniflied 4, 5, 6, 7? " Sons of ISamHtVs Son 9. .3. Scoryof the Kings . f Called 9. rii Election./ fr* Inauguration 10. 1 • Saul j of) as he was} Confirmed by < 2. Confent of the People, 1 1. whofe) *■ 13. Resignation of &*«»«el 12. C ». Rejection j with the true Caufe of it 13, 14, if. ili Dsvid his fp^Atfrirv «f H,s Vocat 'on to his Kingdom Profpenty ^yiftory over GoIi*b 16. 17- /i. His Ex- ile and Ba nifliment V Adverfity, 20' tf* The GrieVoufnefs appears { z* Wis Per- ; fecutionsA wherein [• By the Diverfity of Places whither he fled, it Flight to his Ene- mies with whom he lived, \». The End of them $ £ Sttttni Boo* 0/ SAMUEL; «w&r the Succtjfive Kings, "1. The Tidings o(Saur s Death f Promotion I a. The unlawful Succeffor of Saul, I/hht/betb, whofe< CDeiecJion /Inauguration _ J , jVTVetrue) fx.In Religious Things Succtflor< /Good< 2- I" War ( D.™w ) / Govern- \ * 3« In Political Things whofe v mentA , , C x. Commrtted /Bad.where) z* Confelled \ his Sins J v Puniflied (Internal 31, X« 2« 5« , 6,7. 8. 9. 10. II* S with Judg-< ts( mcncs {External. 1. Inter- 3 0} I \ C fThankfgivmg 22 I 2. Externals V and publick, / fl, Amnons Inceft 13? u Internal, 0$ { The Occafisri 14. H- itf. Iflue I7> i8> 19. i< Sedition of Zek* 20. !• The Kinds of it<2. Famine 21. Internal, or) C The Occafisn domeftickPu-1 2. Abf*lim's Sedition,/ Beginning nifhments C 1 Prrgrefs Clffui ofit<2. (Good, asX < i Prophecy 23. of it, ( Evil 24. The Events $ 7« Kings. Tbo 2?o»fcj $• r 1. Their Decay -18,^22. [t* A fpecial Story of the Defedion^*. Their Repair 22,23. of the Kingdom of Judah (.3. Their final Defttuftion 24: *d i'wm $ 9. Tirji C H R O M 1 C L E S. f it Genealogie of the World from ,.„jingof the King-} Adam to J*ab dom of Jfr*d ) 2. Particularly of the Nation of \ dom of J/™*' J 2. Particularly or tne Nation 01 1 Chrorfj C JfraeUtes in twelye Tribes 2, ad g. contains N (1. Under S*nl 9» 10. h* The Adminiftration) f Entrance ofthe Kingdom } *• Under P«wi,whoft^ aredefenbed- 1. David's 3°4 f His Inauguration ir. s'Hi " I. Vrvifs Entrance into his' His Followers it, i«. Kingdom,) Care of Religion \ 13. v. Confirmation in his Kingdom 14* [ {Religion and t , ft, D*Wsf 1. In the PiogiefVC Good for< God's Service./ **» I6> I7 * Ads/ of his Reign S ' C War. 18, 19, zo. ) CEvil. 11. ^i« Towards the End of his Reign, in his old Age, r 1. His Courfes again for Religion 21, ad 16. )z His Order for the Common-weal. 27. S 3. The Parliament a* little before his C Death, and Events of it. 28, tj« $ ioi Finifhed 7. a. Reformation Political and Ecdefiafiical 7i ai 14* §13. 3°5 £ $ 1$. ESTRIH mt»ios * Story •/ « Miraculous DtKvtrtfitO »/ *&« jf'owi The .Means of i>, *•«*. EJlkr, f i» The Greatnefs of the Danger, The Manner > fi. The Imerceflion of the Queen of ir,S t. Degrees of the \ C Deliverancej4- 5« MJ Confirmation of the Deliverance 'r. Rcvcktrg the Decree 8. ,!• Punifhing Adverfaiies 9. 3. Peace of the Jews 10 nan I 1 Hitherto •/ ffo .Book LrgaJ ««J Hijiorical- Now of the Booksf A fin|ular Subject, as ?(>£• Dogmatical, or) (Pane's Plalms« Sjpiential.which^) A common/ /'Proverbs* concern either ^ Subject, asO \ **Soh*ions sEcclefiaftes. VCaiuides. S E C T. XIII. 0/ Prophets Dogmatical. Job contains / A Dialogue c« The OccaGon, his Ci. Pro 7» • KM** 8. Job 9, 10. Zo^btr ir. .Yob ii. 13. 14* if. < u 16, 17. 'The DifputantV Bildad 18. Job 19. Zo;bsr 20. H 2r. EUJtax 22. Job 23, 24. \ Bildai *■<,' V Z4 y ad 3> f I. Eli ha 3-> 33* \TheModerators. From Pfalm 107. to the End of Pfalm i Enemies ofj The particular Nations threatned j God's People I'The generalUfcs oftheiel7>rs Threatning, *\ z. Israelites / j- Jews themfslvee, whofe Captivity is denounced ^ with mixed Comforts in Cnrift ■ I. Deliverance from, and Prefervr.ion in Captivity 'I. Of Chrift t'» <* it- '•.Kingdom of Chrift.about which he makes eight Sermons or Speeches 1. Of God j.OfthePro- phets ex pounding ? Story of Chrift Fruit of his Kingdom 4-' Of God.^T'^ v "» 1 Exhorting kOfth^ R ^™« & JP°' Exciting the Church Prophets 6. Of Chrift 7. Of the Church 8. Laftly of G6d, II. «<* r?3 2.*» *d 14I 2,4. -4iS, *B. 19, <* ai 49 .i. Enemies of the Jews /•Church . , T , S Prophet > 3« LAMENTATIONS contains tic Mournings »ftbis< Church /Prophet V Church Ggg §4. 308 5 4. E Z E K 1 t 1 tty.ttint *\\* God, and his Majefty." ii 5Sa. yU The Preface* which concernssa. The Prophet^ Ftarfulnefs »t I t and his \ Confirmation 3a .*• Prophefies themfclves, which contain "1. Objurgation, or Reproof of the Impiety of the Jews, with their I Judgments, in 17 Sermons from 4, « Words' Violence (t- Jews and Ifrae-/ againft their^ Indignity. V lires.anfi rhar in) l» mani 3- 1 na~> woras/ violence , vs. and Ifrae-/ againft their} Indignity, Pride, Inhu* lites.and that in) ** manity, Luxury 4t <» *• Mn a threefold Type 7. 8, 9* . a. A Confolation, from the 11 Verfcof the 9 Chap. * d i'inem. § 9. 3°9 $9' Obadiab €u Doth teftify to '» £»/'• 7 rnf* €3. Comforts «• f w*» $ ioJ Jonah C Manner of ic 1. fFirft, the< Dcfcribes the two Callings) i Effcfl of it, Priyer 2 j of 5om«, in the ) 5 His Sermons to the Nmevttes, and their V Second, 4 Repentance 3. * The Effect of their Repentance in Jv>*b 4, { 1, a. i II« M I C A H Wfftew lit* Strmoxsi i. Threatningagainft the whole Kingdom t. Threatning againft the Magiftrates 3. 3. Confolationi in God and the Mejpas 4, ^ 4« Ccxumination . *. ">• Coniblation again 7* § It. N A II V M* % Ci« Propounded r. Nshm threatens Deftruftion to the ^rj*»j,whichis<». The Means fliewed 2, „ 13. TheCaufc of their Sins 3« § II. H A B A K K V K* ,r,, tt . 5 Dial °Bue betwixt God and the Prophet i, u HtbAkkitli contains^ I Prayer 3$ $ I4J ZEPHANY _ - . , _ S 1 ' ^ Commira'ion Zt&zny contains three Sermons AEta. The Books for Memory's Sake,/ Roma, Covin. Galatas, Epheju Philip. Colofenfes, are comprifedin thefe Verles,/ 1"hetfalo. Titeothfum, Titum, Philemon, Hebraeos. Kja!obKs t Petrus f Jthannes, Juda, Revelat, Of Books Hiftorical. Matthew ftraks efChriJlin his V Birth L. Ji. Pefon, as oO Education ' .' *. •< r C His Forerunner John Bapujl $. < i. Office, ) 1. In his Preparation unto his Office ins Himfelf", J Baptized 3. > (who waslTempted 4. 'a. Execution of his Office, • f 1. Briefly expounded *, £, 7* '1. Prcphecical in Teaching, whofe Dc&rine issz« Largely expounded and con- t firmed ; and fo lie ( 1. Teacheth, and confirtneth by Miracles of all Sorts " 8, ad rj. Orbis 2.4, z$, :. Sacerdotal, in his Pafllon, and Sacrifice tor the Sins of the World ^» 2.7. ,3. Rigal, m'refpeS of the Beginning and Manifeftation of ic 2,8. § 2. 1. 3ii $ i» Mark treats #/ 'u Chrift's Life, and hcrci n of hisA Forerunner Saying and Doings,* k i# f i. Antecedents t Chrift's Death, where (Abufeof Worfliip) l ' ^HJK Riches • where) muft av0ld < Scandal v. Whatwemuft do Cr. Received a. When became to jemfaUm t how he wassa.D ifp v.ci iProphciied 1. Tenor of his Death {$> Confequcnts alter it u z,. 3* 4- re«* 17. V.3. Return i8» he ^fo-ijv J«m, where 7 3 ' # WhTth eH^ came, I. To Jerufalem, and what befel him rliere ii, zz,Z3« )lt To Cefarea, I Felix, 14. and what was- 1 '. P^k*, z^t done under (■Agrifta, 16. , jt At Rome* 27, j8i SECT, L F«rft,\» Eo^-i 1 - From whence hewent 18. *<*a3« f 3- For the ^<-«> , By what piace J9> 40 . { 3«3 Sect. XVI. $ i- Of tht Book* VoEtm*U Epiftle to the Romans trt*u 0/ b Tufttontiqn 1, s,3,4,£ r. Sanctificatrpn ^ • 6, 7, 8. 3. Predeftination 9j I0 , i I# 4. ©ood Works ii, *rf X f; $ a- I. Corinthians. Ji.SchifmsandFadions.and hearkning toambitiousTcachers.i, a, 3,4. i. He reproves for Things indifferent 8, 9, id , a. He difputeth about) 3. Sacrament of Supper. n. /4. Right Ufe of fpintual Gifts 11,13,14, M« Refurredion 1^. .3- He condudeth about' Colleft ions ) and Matters of Salvation 16. $ 1* II. Corinthians. He '1. Apologizeth for himfelf againft divers Afperfions i,a, 3,4) S« (*i« Hol>' Life, and Patience, and fhuning J needlers Society with the Wicked. 6> v z< He exhorteth them to"\z. To avoid judging ill of him. • 7- / 3- To Mercy anJ Liberality % 8,9* M- To fincere Refpeft of him and his Apoftlefhip 10, u, ia. .3* Condudeth i3> f $ 41 G a L a T 1 a n s. He 1. Reproves their Backfliding t* a. Intreats of Juftificatioa i> 3, 4> 3» Exhortgto good Works 5i 6t { $ $• EPHESIANS trtatt t. Of Matters of Faith 1. a, 3* 1. Of Works 4» <> *• 3»4 $6 PailippiAHfl ti. tion of hiss 2.. <3. Love to them !• - AfrMions > 5. Defire of Death > 1. Narration of hiss z. Affl'dionJ > i. Ci. He exhorts to Love and Humility^ *• fi. He exhorts^ .... • jAlTurance)' »5 and ^_ and V 3. ( Particular Exhortations ~ .3. He concludes withs . <► ( General Commendations 3 General Commendations . §7* CottossiANs {Faith i, zi Life 3, 4# M. ThessaIonians />w>- 'i. Of their Converfion r . ^z. Of the Means of it 2,. Love to them,*' i3. Of the Fruits of this< and S* 3- t-Care for them, > 4» Directions for their Lives 4> §5' U, ThessaUKIAHs; ■1." He comforts \~. {1. Me comforts z. He prophefieth _ 3 Hp pvlinrrprh .S3. Heexhojteth 3. 5 10; I. Timo.Thy i '1. He confuteth the erroneous Doctors ri kZi He exhorteth about Prayer and Apparel 2. I3. Informeth concerning the Duty of Bifliops and De*acon9 3« u* Prophefieth of the laft and evil Times 4«' "5. Ordereth Church-Governors » $; £• Taxetlf feveral Abufes $; 5 II.' II« T I M O T H Y." T , , ,. „ rii In the Duties of his Calling i« 1. He exhorteth him to Perfever«nce< „ , . , li. In Chriftian Warfare z. z. Prophefieth • 3. 3« Chargeth about Preaching} and fo condudeth 4. $iz. T I X vai He treats of <^ HMrers . §13, Hebrews trreats of 1. Chrifti and fo of his x, Perfon, in< II. Peter Ci. Exhorts to Holinefs. ^2,. Threatens wicked Teachers and Apoftatesi lE3« l'ropheliech of the Day of Judgment. ill. i $ 17. Firft Epiftle of Sti Jon h. 1. Of the Benefits of Chrift. .«*. Of the Office of Chriftians in< {Love. Faith* 3*5 r. 2, J. f. *. 3,4-' XI. r- i. 4. i,«^rjW 8 ». of 3 c. A c , I aft faith upon it, but I am not delivered, what go: d now is then in this promife to me ? I * 2 3 aofwer, 1. Notwithjandlng our nott- deliverance, yet now are we under the Froteclion of God more than others are. 2. Notwithstanding the Jfflielion conti- nues, yet the Evil of the Jffliclicn is now taken away. 3. Notwithstanding God makes ufe of this ajflifiion for other Ends, yet be will make it up to us feme other way, which /ball be as good. q. d. Let rue have your Health, your Liberty, your Life, you mall not loofe by it, I will make it un to you fome other Way. 7. Let us by Faith realize the glorious things of Heaven to us. Faith, we know, is the Jubjlance of thlngi hoped for, and the evidence cf thm^s not feen, Hib. 11. 1. Fanh makes the King- dom of Heaver, and the Gloty that is to conic as nowprefent: Hence the Martyrs had luch Contentment in their Sufferings; Tho we have but an hard break fa/1, lay lome, yet wejhall have a good dinner, we Jlmll presently be in Hea- vcn. Let us but fl)ut out eyes, faid others, Sqd wejkallbe in heaven vrefent- ly. \t is cat d little cloi fi- us, and it will be prejently over. We faint not, faid the Apoftle, why? Be- caule thefe light afli-cTions that are but ■ a moment, work for us a far > , ceeding and eternal weight ofglor f , 2 Cor. 4. ib, 17. The Saints in their Afflictions fee Heaven by them, and tli.ii contents them. As the Mariners tho they were troubled bc.'ore they c uld fee Land, ye hey come nigh, thSi fhore, andfeefuch .- Lancf-mark, 'hat contents them exceedingly': So the : they may be tolled in the midit ofWavesand On is, yet fe; the- Glory of Heaven b env, they content themfelves. Ore Drop of the Sweetnefs of Heaven is enough to take v all the fowre and bitter of all the •Afflictions in the World. 8. Pray for this Grace of Content- i i i 2 mint 3 24 mint. Iris God's Gift, and it is a fvul-bufinefs ;it ti an inward, quiet, gra- cious Fratifftf Spir'tti which comes not (o rrrach 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 gracious temper of a Man's own Spirit, and therefore we had need to pray that God would cre- ate in m clean heart s, and that he would renew right fpirits (or conftant fpirits, as ij is in the Original) within us, Pfal. 51. 10. All the Rules and Helps in the World will do us little good, ex Saints Sufferings] fit oj this calamity. * As it is a fign of great Widtednefs to turn Blcflings in- to Curies, fo it is a fign of great Grace to turn curfes into bleffings ; by this Improvement we fhall not only get Water, buthony out of the Rock. But how mould we improve our Afflicti- ons. 1. Be jealous of our felves, lead that our Sufferings mould pa fs away unfanc- tified. Be we more afraid of the af- fliction leaving of us, than of its con- tinuing upon us ; lay out our ftrength more for a fanctified ufe of it, than for Peliverance from it, that we may fay with David, It is good for me that I ha\e been afflifled, that I might learn thy cept wcnetagood Temper within our f.atutes, Pfalm i 19. 71. Hearts : you can never make a fhip go P.eady with propping of it without j you know there muft be ballaft within the fhip, that mult make it go fteady ; and fo there is* nothing without us that can keep our Hearts in a fleady conftant - Way, but that that is within us; Grace is within the Soul, and that will do it. O pray we to God to create this chrifli- ch Contentatioh within us, open ive our Hearts unto God, and then with Hanna we Jhall come from prayer, and look no more fad, 1 Sam. 1. 18. §. 3. How we mufl improve Suffe- rings. w 2 . Labour to know God's mind in our Afflictions. 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, tho God fends Afflictions lometimes 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'fin- ful, God would not deal with us that Way, therefore it is good in all to be humbled for fin. But here two Quefti- onsare to be difcufied, 1 . How we ?nay difcern God's Ends in cur Afflictions ? 2 . if it be rather for\fm, how we may E mufl not only be contented find out the par ticularjn? m under God's afflifting Hand, tor the Fuft, God s Ends in affix- ing us may be dilcerned thus. 1. If the Affliction be extraordinary, and come in an extraordinary Way : and upon Examination we find our felves not guilty of any fpecial Evil be- fides daily Incurfions. then we may comfortably hope God's. Intentions are but wc rnuft labour to thrive under it. Certainly there is a Blefling in every Ordinance of God, if we 'have Wif- dom and Careto draw it forth, and to nuke it our own. Audit cries out a- gainft «uth who did not profit by afflic- tions ( You, faith he, have lofl the pro- didiftis wUittcem calamit«ti3, U»£. decivit»te Dei. f. r..c; 33 flOi Saints Sufferings flot Specially for fin, but for (omeqfber End ; fo it was in Job and Jofeph. 2. We may know from the Wort or the Affliction, which Waj rt te-ds, 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 Gcd in his Dealings with his People will work for the attaining the Ends he aims at. 3. Much may be learned from the IiTue of an Affliction ; when God comes chiefly for Trial, in the IiTue his Grace does much abound towards his fervants, as it did in Jofeph and Job : What Ho- nour was Jofeph advanced unto? and how had Job ( chap. 42. 10. J given him thrice as much as he had before ? But when the Affliction is for fin, it doth not ufe to have fuch an Iflue; it is well if the finner be reftored into fuch a comfortable Condition as he was in before : When David was afflicted for his fin, fome fears ftuck by him after his Deliverance, he fcarce ever was brought into that comfortable Conditi- on he was in before. For the Second, \f the Afflielisn be for fin , how may we find out the parti- cular fin ? I anlwer. 1. Look what fins and afflictions the Word hath coupled together; altho every fin deferves all Kinds of Afflicti- ons, yet the Word joins fome ipecial Correction to Ypecial Tranfgreflions ; as God forts feveral Promifes to feveral Graces, fo he forts feveral Afflictions to feveral Sins. 2. Confider what fins and afflictions Providence couples in refpect of fimili- tude: God often (lamps "the Likenefs of the Sin upon the Judgment, Judges 5. Enquire at the Mouth of God by f'rayer and Humiliatio!;, as'D 2 Sam, 2i. r. and as Job dd, J 2. and as fhofe in Jiremiah d.c, Jer. tb. 10, ir. 4. Hearken to the Voice of C ence, that is God's Officer in our fouls? efpecially after Humiliation and leekmg of God, then liften to the Vo- Conference : For, as it is- with an Of- ficer whom 'you would have icarch il s Records, if you would have him dili- gent indeed in the fearch, you nuft give him his Fee, eli'c he will do the Work but flightly ; fo we muft give Confcience, God's Regifter his Fee, /. e. we muft let ConfcieBce have much Prayer and Humiliation, which it calls tor, and then it will tell us God's Mind more fully, 3. When we have foundput our fins, Let us, 1. take notice of God's Dif- pleafure againft us. z. Let us be hum- bled for it. 3. Let us (tir up our Hearts againft it with Indignation. This is that zvhich hath ecu fed me all this IVo, that hath brought upon mc all this Trouble and Smart. As the Jews took hold on Paul crying, Ails 21 . 28. Men oflfrael help, this is the Man that tcacheth every ivhcre againjl the people : So ihould 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 offo much Evil unto ine, As wc read of Antony after Julius Cejar was mur- dered, he brought forth his Coat all bloody and cut, and laid it before the People: Look here, fays he, r;.v your Emperor's coat thus bloody and torn. Whereupon the People were prefently in an Uprore, and cryod out to iUy thole Murderers: Thus the looking upon our Afflictions, and confidering- what Mifchief Sin. hath done us, our Hearts fhould be railed to fly upon our Sia with Indignation, and not bcfalis- htd Saints $ujfiri*gs 9 536 fird without the Deftru&ion of that which would have deftroyed us. 4. Let uspromife and covenant Re- formation, and begin the Work wkile the Affliction is on u?. D© fomething now prefently, do not putoffall till the Suffering be over, till we be recovered or delivered, and think, then I will do it, PfiI'm 66. 14. There i9 much Pe- ewit of the Heart this Way ; many mif- carry in iheir Vows to God upon this Ground, becaufe they put oft" all till they be out of their Affliction j for by that Time, the Imprefiion that was upon their (pints is abated, their Hearts are cooled, and fo the Duty is neglec- ted, Wherefore do fomething prefent- ly, and be alwife in doing, till that which was vowed be fully performed. 5. Let every Affliction drive us much to God in Prayer. James. 5. 13. Is any man affiiRed, let him pray. It is a Similitude of Cbryfojism's, Js Clouds darken the Heavens, and caufe lowering weather, but being dijiilled into Drops, thenfweet Sunfnne, and fair Weather follows : So for rows and cares in the foul cloud the foul, till they be dijiilled in pray- er into Tears, and poured forth before the Lord, but then the fiveet Beams of God's Grace comes in> and much BleJJing follows. 6. Let us not ceafe to feek and fue till we have fome Aflurance that we have made our Peace with God : This is that the Lord looks for at our Hands in all our Crofles, and the chief End he aims at in afflicting his Children, to, caufe them to feek him more diligently, and to get better Aflurance of his Fa- vour; Ifaiah 27. 5. Let him take hold of my Jlrength ( faith God J that he may make peace with me, and he /hall make peate with me. This is done thefe three Ways. 1. By acknowledging unto God freely our manifold fins, and fo juftifying him in his Judgments, as David My Pfalm 32. 5. I /aid, I will confefs my tranfgrejfiom unto the Lord, and thouforgaveji the iniquity of my fin % Selah, 2. By praying for, and ieeking Aflurance of hi* Favour in the Pardon of our fins, Ifaiah 26. 16. Lord, in trouble have they vifited thee, they poured out a prayer when thy chaflning was up- on them. 3. By forfakingour fin where- by we had provoked him, Ifaiah 27. 9. By this /hall the iniquity of Jacob be pur •- ged, and this is all the fruit to takeaway his fin. It is good that we practife all thefe three Ways, and never ceafe practifing, till God hath allured us that he is at peace with us. 7. Let us now ( if ever ) try, exer- cife, and improve our Faith, Wifdom, Zeal, Patience, and all other Graces of the Spirit. 1. Let us try our Graces: What Graces? 1. Our Faith: It is an ealy Matter to truft God when our Barns and Coffers are full, and to fay, Give us our daily Bread, when we have it in our Cupboards; but when we have no- thing, when we know not how nor whence to get any Thing in theWorld, then to depend upon an invifible Boun- ty, this is a true and noble Act of Faith. 2. Our Wifdom: Plate, be- ing demanded how he knew a wife Man, anfwered : When being rebuked he would not be angry, and being praifed be would not be proud. OurDifponti- on is Dever well known to ourfelves, un- til we be crofted. 3. Our Zeal: A little Water caft upon the Fire makes it burn hotter and brighter; fo fhould our Afflictions makes us more Zealous and fiery for God, and for good caufes anil for good Men: The Wicked, in Afflictions, are many Times furious, but never zealous, they are oftc wild Beaits that grow mad with Beat- ings, if Crofies or Loftes rufh in upon them, tbey fall to the Language ol Job's Wife, Curfe God and die ; or, to that Saintf Sufferings. {hat of the King of Ifrael's MeiTenger, 2 Kings 6. 33. Why fhould I ferve God any longer? 4. Our binceriry: Thus was Job'* iincerity diicovered by Sa- tan's Malice ; after all his Lofles he fays no more but, The Lordgiveth, a>id the Lord taketh In all this Job did not fin zuith his lips. 5. Our Pati- ence : When it is calm Weather, the Sea is quiet, and (till as any River, but let the Winds arile once, and we {hall fee a Difference : for then the Sea foams and rages, and calhth out mire and dirt. "We are that indeed which we are in Temptation j if we cannot abide a drawing Plailter to drain away corrupt Blood and Humours, how mould we abide cutting of Joints and Members? how pulling out Eyes, which Repen- tance muft do ? 2. Let us exercife our Graces : Afflic- tions give Opportunity for this, it calls forth whatfoever Grace there is in the Heart to the Exercife of it. The Ape* ftle fpeaking of Saints- fufferings, faith thus, Rev. 13. 10. Here is the patience find faith of Saints, i.e. Here is Matter tor their Patience aud Faith to be exer- cifed about ; this calls for >he working-of their Patience and Faith ; and fo for other Graces, as, Humility, Self^de* nial, Love to God, Meeknefs, Waiting on Chrift, Loving our Enemies, not re- filling of Evil, fervent Prayer* O what mighty Prayers, and lively ltirrings of Spiri* are Uiere many Times in Afflic- tions? 1,'aiab 26. 16. They poured out a prayer when thy chajlning was upon them ; our Prayers do but drop out be- fore, now they are p oured out. And this is it that many Times makes God to affl ci us, becaufe God delights much to fee the Exercile of our Graces: When Spice* are beaten, then they fend forth their fragrant Imell ; fo when God's (ervaots are in Afflictions, then their Graces fend forth their fweetnefs 3 2 7 in the Activenefs of them: Grace is fi- ver better for wearing. 3. Let us improve our Graces. John 1.5. 2. Every branch in w^f faith Chriftj that beareth fruit, he pur get h it that it may bring forth more fruit. This is the End of Chrifl's Purging us, that We may be more fruitful ; as Vines are made more fruitful by pruning, fo are God's People by the Pruning-knife of Afflictions: Now they find more Peace, more ASyrance, more Strength than ever theydid before: Never fuch fweet Joy, never fuch full Ailutance, never fuch Ufe of Faith, and Patience, and L«ve, as in the forcit and longeft Afflic- tions: Is it thus with us now r O this may be a fweet Seal to our Souls of their Sincerity ever a!:er Afflictions. God's People never thiive fo much in Grace, as when they are watered in their own Tears; Manafjes bis chain was more profitable to him than his crown. There is a great deal of Difference ('could Lu- ther lay ) between a Divine in outu Pomp, and a Divine under the Crojs : They that are ajfiicled do better underjiand Scripture ; but thofe that ^ are fecure :n their Projperity, read them as Verfes in Ovid. But what Graces fnujl we prove? Ianivver, Every Grace, only I mail inftancein thele. 1. Our fpiri- tual Wifdom. To this Purpofe God is faid to open the Ears of Men even by their Affitlions, Job 33. 16. Wt, are belt: inltructed when we are afflicted* : It is good for me that 1 have been affiicled, faid David, that I might learn thy jla- tules, Pfalm 119. 73. Algerius, a Mar- tyr, c:uld fay, that he received more Light in the dark Dungeon, than ever he received before in all the World. And Luther profiled, that he never under- flood fome 'of David's Pfalms till he zvas in Affliclion: When all is done ', faid he, Tribulation is the plained and moil (metre Divinity, Prayer, Reading, Mediti- ' lion 3 2$ Saint: Suffering*. tion, arc 5 : Terrrptations make a Divine. 2. Oar Patience. To ihb Purpo.'e, Wt reioyce in tribulation, (aid the Apoftle, Rom. 5. 3. knowing that trituration 'tb forth patience, Mv brethren, farms, ch.ip. 1.23. count it exceed- ing jiy when ye fall into divers temptati- ons, knowing that the trial of your faith .bringeth forth patience. The Malice of oar Enemies both proves and improves ourPatience.See it exemplified \x\David, when Shimei cur fed, and call (tones at D.rjii, and called him Murtherer, and wicked Man ; poor afflicted David was io far from revenging it, or lufferingo- thers to revenge it, that he makes that very Thing an Argument of his Pa- tience which was theExercifeof it. Be- hold my (on, faith he, which came forth cf my bowels, feeketh my life, how much more may this Benjamite do it ? 2 Sam. 16. 12. 3. Our Faith. To this End God afflicts 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 up- on it ; or, a* it is faid of the Lion that fhe !eems to leave her Young-ones rill they have almoft killed themfelves with roving and howling, but at laft Gafp fiic relieve: them, whereby they become the more couragious ; fo it pleafeth the Lord fometimes to leave his Chil- dren. Out of the depths have I cried unto thee, faith David, Pfalm 130. 1. 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 bearing hi oa s David is ftronger in Faith. This is the He'ght of Fai h, and the Worth of Faith ; to have a ftrong Confidence .in God, even in the worft of AhTction, this is thankworthy: Hope in a Start* hopeless, a Love to Goli when there is nothing but fignsof hi-, he.iw Difpleafure, Heavenlyimtnd- edneis. when all worldly Affairs draw contrary-way, is the chief Praiie of Faith. What made our Saviour fay to that Woman of Canaan, O weman, great is thy faith , Maith. 15. 28. but this, in that neither his filence, nor his flat Denial could filence her? Such a Faith had Job, ch. 13. 15. Though he kill me, yet will I tru/i in him. Here is Faith to the Purpofe; to love that God who croffeth" us, to kifs that Hand which ftrikes 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, notwith- standing he was bereaved of his Eftate, of his Children, and in a great Meafure given up into the Hands of Satan, yet he blefleth the Lord, The Lord givetb, and the Lord taketh away, bleffed be the name of the Lord, Job 1. 21. And this is the Meaningof the Prophet, Ifai. 24, 1 5 . IVherefore glorify ye the Lord in the fires, even the name of the Lord God of lfrael in the ifles of the fea. And thus adviieth the Apoftle, 1 Pet. 4. 1 6. If any Plan fuffcr as a Chriflian, let him not be aftmmedy but let him glorify God on this behalf. And a little Time be- fore, If ye be reproached for the name of Chrifl, happy are ye, for the Spirit of glory, and of God refieth on you* As No* ah's Dove hovered over the Water, and found no place to reft her Foot on, un- til fhe re'urned to the Ark ; fo doth the Spirit of'God, as it were, hover over the Soulsof Men, itwanteth Reft, and when it fees a Soul 'hat fuffers for the Truth, there it lights, there it refts, The Spirit of God and of Glory there refieth upon you. A Chriftian is more bound to be thankful for the Opportu- nity of exercifing one Grace, than for all the Profperity in the World : Now there Saints Sufferings 3*9 there are fome Graces that cannot be ^exercifed but only in Affliction ; the Saints in Heaven never excrcife Pati- ence, and without Affliction the Saints on Earth have no Opportunity to ex- ercile Patience : But what ? have we the Opportunity of exercifmg that Grace that we had not before ? be we thankful to God. 9. Let us with joy draw out of the wells tffalvation, Ifa. 12.3. Let us comfort ourfelves in our fuffering Condition : We mould not only be thankful, but joyful. Mc-thinks I hear fome fuffering Saint figh 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 com- fort me, all my friends have dealt treache- roufly with me, they have heard that Ifigb, and there is none to refrejh me. I /land for Chrijl, but there is none (lands by me, 1 own him^but none owns me, Lam. 1.1,12. Bleeding Chriltian, bear up, tho Men forfake thee, yet Chrilt will own thee ; tho Men, as lwallow-fhallow Friends, do leave thee in the Winter of Affli&i- ons,yet Chnft, as aconftant Friend, a- bides: It is thy Glory that thou fuffer- eft for Chrift, rejoice, asP<;«/did, in thy iufferings, fith in them thou filled up that which is behind of the affliclions of Chrijl, Col. 1. 24. Know this tor thy Comfort, that thou that fufferejl with him, thou Jhalt alfo reign with him, 2 Tim. 2. 12. In the mean while, what iweetnefs doft thou feel from Chrift ? It is thyPrivilege,and furely thou mayft, I hope thou doft expeft more than or- dinary fweetnefs from thy Saviour, leeft thou not Heaven clear over thee? doth not Chrift lead thee gently, the Cup in thy Hand, tho it fade bitter to theFlefh, doth not the Spirit make it fweet ? What's that in theBottom of thy bloody Cup? Is it not Love? are not thy draughts of Suffering fweeter and Tweet- er? What Glory is that which refts up- on thee ? Is not Chrift with thee in the Fire,anddoth not he pafs wkh thee thro Water ? in this thy Storm of Wind and Rain, doth not the Sun mine ? Ah no % L fufferfor Chrift, and yet I am without Chrijl ; could I but have his Pre/ence, I fhould flight Perfecutions ; did he fmile, I Jhould laugh at my Foes Frowns ; were I but in the light of him, I eouldfing in this Darknefs ; did I but enjoy the leajl of bis Love, \ could triumph in the Flame of their Wrath; but alas, alas, wo, &c. Stay, O Soul, ipeak not out thy forrows too fpeedily, Chrift cannot be long away, hark ! He comes leaping over the Moun- tains, fee how the Clouds fly away ; furely the Sun will mine prefently, he canno; be long away ; thy very fins mail not, therefore thy fuftenngs cannot le- parate between him and thee ; Whyfaye/i thou, O Jacob, and fpeakefl, O \frael, my way is hid from the Lord: Hajl thou not heard, hajl thou not known the ever- la/ling God, the Lord, the Creator of the ends of the earth ? He fainteth not, he giveth power to the faint , Ifa. 41.27,28. Sing, ye Sufferers, rejoice, ye Prifoners of Hope, the Lord whom ye look for, and long after, he is with you, he can- not be abfent from you ; Chrift is in your Prifon ( tho it may be you are not aware of it Jhowever, cafl not away your confidence, for he thatjhall come will come, and will not tarry. Noiv thtju/l /ball live by faith. ( 'tis fpoken to SurfWers ) But if any man draw back, my foul /ball have nopleafure in him, Heb. 10. 35, 37,38. But that 1 mav draw out maqy Ar- guments for your Comforts,connder of thefe Particulars. r . Chrift is efpecially prefent with his fuffering Sa nts.Tbus run the Promife<> I will be with him in trouble, and will deliver him. Fear not, O Ifrael, when thou pajfejl through the water I will be with thee ; when thou walkejl through the Kkk fire 33® Saints Sufferings. fire, thou /halt net be burned, neither Jhall the flame kindle upon thee, I fa. 4.3, 1,2. Oh whatfweet Promife*, whatFlaggonsof Wine are thefe to comfort the diftreffed Soul. As Cefar faid to the trembling Ma- riners,^ not afraid, for you carry Cefar: fy may 1 f3y to pcor,perfecuted, afflicted chrillians,£* not afraid for he that is your King is in yju.for you,witb you.Upon this ground David comforted his Sou!, Tho I walk thro the valley of the Jhadow of deaths I will fear no evil -, for thou art with me, thy rod,and the Jl off comfort me,P[.2$.A.. When Paul was bereaved of his fight, then,as fome conceive, he was rapt into the third Heaven, and heard thole words fromChrifi not fit to be uttered, 2 Cor.i 2.4. When Stephen was at the Bar, and the fhowerof Stones was ready to fall upon his Head, then he faw heaven itfelfopcn, end the Son ofmanflatiding at the right hand of God, Acts 7.56. When the three Children were in the Furnace, Chrift was there to make the F 'our :h,lfazc four men loofe walking in the midfl of the lire, and the form of the fourth is like the Son of God, Dan. 3. 25. 2 . Chrifl is not only prefent,but fuppsrl- ingly prefent with his tn their Sufferings. Thou art with me, faith David, thy rod and thy ft aff comfort w*,Pf 2 3.4.Thoall Men forfook Paul when he was to an- fwer before Nero,Notwithftanding , faith Paul, Chrifl the Lord flood by me, and Jlrengthned me, 2 Tim. 4. 16, 17. 3. Chrifl giveshisSaints Cordials fuit- able to their Sufferings. They Jhall put you out ofthefynagogue. faith Chrifl, and kill you, Joh. 1 6.2. \ .They Jhall excommunicate you; now as fuitable ?.o rhis Chrifl V Id them fhar he weni to prepare manfrons for them in his Father's houje, John 1 4. 2. 1. They Jhall kill you ; now as fuii.ble to this Chrift tells them that their Lives fliould be as fare as his Becaufe \ live, ye Jhall live alf Joh.14.1g. Thus Chrift hath fuitable ccrdials ; if Men frown, he hath Smiles; if Men difgr?.c?,he hath honours; it you lofe penfhing Riches, he hath en- durable, unlefirchable. Whatfeever you. fuffer lofs in, he will make it up. 4. Chrift fympaihizeth with his fuffer ing Saints. In all their affliction be was afflic- tcd,andthe angel of hisprejence faved them, Ifa. 63. 9. Chriflians, fuffer when and where you will, Chrifl fuffersthen, and there with you. Had Perfecutors Eyes, they would iee this, and they would be afraid of this, lj 'iveperijh , Chrift perijheth with us,cou\dLutberhy . Suffering- faints! Chrift fo loves you, as that he fuffers wilh you ; are you in Dungeons ? Chrift 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 Bap- tifm of Affliction wherewith ye are bapi tized is Chrifl's. Count not, call not that yours,which is his ; fureiy 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 Sufferings. 5. Chrift ordereth all the Sufferings of his Saints for Quality, Quantity, and Duration. 1. For Quality, Chrift or- ders to fome Mockings, Bonds, Impri- fonmenis; to others ftoning, fawing, killing with ?.he Sword; Chrift tells .P*- ter by what death he Jhould glorifie him, Joh. 2 1 19. 1. For Quantity, Thou tellejl my wandrings, Pfal. $6. 8. he means the Wandniigs whilft he was perfecuted, fuch Wandrings as the Apoflle means, They wandred about in fhreps'Jkins, and goats fkins, being dejlitute. afftieled, tor- mented, Heb. 11.37. David mufl not wander a ftep more than Chnft would: nor fhnll faints weep a Tear, nor b'eed'a dr;jp, no» bear a fltipe m ire than Chrift will number ouf.3.FV>r Dura ion, he or- ders that too j Ye/baU have tribulation ten days Saint f Sufferings. Says. The Gentllis /hall tread the holy city under foot fourty two months. The witnef- fes Jhall lyin the/lreets three days and an half. Rer. z. to. and 11. 2, 9. So many Days, Months, Years, Chrift orders all. 6. Chrift often gives to his faints mod gloriousVifions in their grievous fuffer- ings : Was it not thus with John, and Stephen ? and how many Martyrs have fpokeof fpiritualVifionssViiit^Incomes which they have had in prifons, the like unto which they never found nor felt at other times ? We give our Rings, Jew- els, Chains, Net-works to our Children if they be in pains, which we lock up in Clofets and Cabinets at other Times; ChriftgivcsCabbinet-comforts lockt up, and unufual Difcoveries to his Members in Prilons and Dungeons, of which ma- ny have had lweet and gracious Experi- ences. Revelateon 1. 12. Acls 7. 54, 55- 7. Chrift rewards all the fufferings of his Saints. To you that have continued with me in my temptation , I appoint unto •sou a kingdom , as my Father hath appoint' ed me, Luke 22. 29, 30. For our light af- fliction ivhich is but for a moment workeph for us afar more exceeding, and eternal weight of glory , 2 Cor. 4. 16, 1 7. I rec- kon that the fufferings of this prelent time are not worthy to be compared with the glory that J> hall be revealed in us, Rom. 8. 1 8. A"d blejjed is the man that endureth temptations for when be is tried, he /hall receive the crown of life, [a. i i z. Tortures are but tradings with God for glory, Od Grotius . And perfecutors are but my Fa- ther's go'tdfmiths who are ivorking to add pearls to the crowns of faint s,\2d6Benta^d. C!;pftians,comfort yourlelves withihefe Words. 351 Sect. IV. Of the manner hoiu to carry curfeives when Sufferings and Jffliflions are gone. »H E Duties that concern us when Affliction are g«ne, is thefe. i .That we rreafure up all the Experi- ences we have had of God, and of our own Hearts in the time of our affliction: keep we them frefli in our heuts, and work them upon our own fpirits, and make life of them as God offers occafion. 2. W hatloevcr wo v-'ifned that we had done then, be flrre now ro let about, and never reft till it be done, that when af- fliction comes again, it may not find it undone,it it doth, it will make the afflic- tion very bitter unto us;if thisRulewere weljobferved, we mould have glorious Reformations. 3. Be we careful toper- form the Vows we have made in our Afflictions. Mod Hypocrites have ma- ny goodMotions and Purpofes,and feem to be new Men in their Afflictions, but when God's Hand is removed, they re- turn their old Bias again, yea become worfe than before ; only the Elect are better for their Afflictions afterwards ; Before 1 was afflicled, I ivent aflray^ but now I have kept thy wor a, Pia. 119. 6j. 4. Take heed of trufting to our own prom; fes that we have made to God for Obedience, rather than his prormfes he hath made 10 us for AfliAance. 5. Often call ourfelvei to account after theAfflic- tioa 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? haih my pence grown upon good Grounds, fo as that it may hold ? I had Workings of Spirit then, what are become of them? Havel been faith- ful to God and my own foul ? Thus much of the Sufferings of Saints. Kkk CHAP, C 33* ) fc H A P. XVII Sect. I. Of Preparatives to Faftingi HITHERTO of Duties or- dinary ; now follow the extra- ordinary, Fajiing and Feajting i but becaufe the Book is fwollen bigger than I had purpoled it, and that much of the extraordinary is contained in the ordinary Duties, I fhall therefore deli- ver in few Words what 1 have to fay of thefe Dalies. The firft of thefe is failing, in which there is required fomething f Antecedent. i Concomitant. \Sabfequent. i. The Antecedent, or Preparation thereto, confifts in thefe Particulars. i. Take but a moderate Supper the Night betore ; for if a Man glut himielf over Night,he will be more unfit for the Duty of Humiliation the next Day. 2. Immediatly after Supper, all ier- vile Works of our Calling laid afide, begin the Preparation, and continue fo long as we can conveniently fitup,even longer-and latter than on other Days : From even to even Jhall ye celebrate your Sabbath, * faith God, Lev. 23. 32. and therefore % then fet the Time slotted a- part for that holy Work, propounding to our felves the End of our intended Fait,refclving to keep it to God accord- ing to his Will, adding ferious Petitions to God in our Prayers, in that Behalf. 3. When wea^vakethat Nigh t, let not our Thoughts be upon worldly Bufinefs, much leis upon any wicked Thing, but let them be holy,fuch as may tend to the Furtherance of the holy Actions to be done the next Day. 4. Arile early the Day of our Faft j this agrees well With a Fafting-day ; it is probable, that for this Caufe fome lay on the ground, 2 Sam. 12. 16. others /'* fachcloath, Joel 1 . 1 3 . in the Nights of their Farts, not only to exprefs, but to further their Humiliation, by keeping them from fleeping over much or over fweetly. 5. In the Morning,af ter fome renew- ing of our Preparation, and Prayer for God's fpintual Grace to enable us to fanftifieaFaft that Day, apply we our felves to the main Work of the Day, of which in the next Section. Sect. II. Of the Duties required in Fading, IN the Action of Fajiing there are Du» r inward. tlcs \ outward. 1. The inward Du- Cgeneral. ties are. jmore fpecial. 1 . The Duties that more generally concern the Nature of the Day, are fuch as thefe : 1. In the true fpiritual Faft, there muft be faffing from fin, or the forfakingof all our fins ; for while we abftain from 1 wiul Things,we areadmonifhed much • Ifpeak not this in reference cooui lord's Day; indeed the feventh-day Sabbatk among the Jews began at evening, and io ended the «uxt day evening, according to the beginamg and ending ot natural davs from the Creacion (a> itniaid The evening and morning made ihe firft day) but our Lord's day fceftmDtthiHthe mfisingtroiruhe rcfurre&.onri « hnft ua the Morning oa at day; and that's not „jt o»u mykery.trijtt r£e legal Sabbathbegan wit Daiknefs, and the Evasgelical began with light., i T.iis Turn haui only reterencc to itus *>ccauoaai Sabbath otfaltia., or Immiliationforfin. T more Religion* more to abftain from all Things that aie utterly unlawlul at all Times. It is the Lord's Comp\zim,Bebold,yefaJlfor Jftrife and debate,and fm'ttt with the fill of wickednefs, yejhall not fall as ye do this day, Iia. 58. 4. It is plain, the Lord will endure no Faft of thofe that go on ftill in their Wickednefs. 2. The Word and Prayer muft be ad- ded : Ifqfted and prayed before the God tf heaven , fa id Nehemiah : And theyjlood 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 confeffed and worJ))ipped the Lord their G0d/,Neh.i.4.& 9. 3. But whereas Prayer is a daily anderdinary Exercifeofthe Saints,it is manifeft,that by Prayer coup- led with Fading, is undrftood a fpecial and peerletskindofPrayer,wherein two Things are required. 1. Fervency ofDe- fire j now we mujl not only pray, but cry unto the Lord, Joel 1 . 1 4. yea as the Ni- wevilzs fpeak^ We are to cry mightily unto bim,]on.i.$.For the Ufe of our outward Abflinence, is but the wing of Prayer, wherewith it might more eafilyfty up to heaven. z.\n fuch a Prayer there Jbould be en Affurance of Faith : The Lord hath made a gracious Promifeinmany Places to this Ordinance, 2 Chro. 7.14. Ifa.58. 8,13. Joel 2. 18,19. af ?d l gt °U the Fafls of the Church of Cbri/l, both in the old and new TeJlament,belook , d at, as Judg. zc.23.Ezra 9. 6. Elth.4. i6.Acls 13.2,3. and it will appear, that the End of their Fafls (kept in any Meafure of Truth and Sincerity) was a Feafl, and the ljfue of their mourning, great rejoicing ; all which tnav ferve wonderfully to llrengthenour Faith in this holy Performance. 3. W irks of Merc, mull be added ; Is not this thy faft. that I have c bo fen, to ho r e the bands of wiekednejs, to deal thy bread unto the hungry^ to bring the poor that ate call out .into thine houfe, and when thou feejUhe naked, to cover them ? Ifa. Faffing. • 333 58. 6,7. In all our Fafts this maft be ob- served, that the Poor may have the Gain of our Falling ; If their Loins and Bow- els blefs us, the Lordalfo willblefs us abun- dantly. ■ 4. We muft ever in thefe Days of Hu- miliation,renew our Covenant with the Lord ; and not only unfeignedly pur- pofe,but faithfully promife Amendment of Lifejthis making, renewing and keep- ing our Covenant, is the Life and Sum, and the one mojl neceffary thing in this excellent and extraordinary Exercife of Fading and Prayer. 2, The particular Duties, wherein we muft ferioufly exercife our Souls on fuch a Day, are thefe: 1 . In a right Survey and full Compre- bcnfwn of all our Vilenefs, Iniquities, Tranfgrejfions. and fins. 2. In a right Apprehenfion of God's dreadful Wrath and flaming Vengeance againjlfm, 3.1« a feeling Senfeofourownunfpeak- able, and inconceivable Mijery by Reajon thereof 4.1« a vile and bafe Conceit and EJleem ofourfelves, abhorring our [elves in dujl and ajhes. 5.1« an inward Sorrow, renting of the Heart, bleeding of the Soul, accompanied with an outward bewailing, with a plen- tiful and heart piercing Confejfion of all our fins before God's gracious Throne. 6. I« a refolute Hatred, Dijiike and Averfonin the Will; in an impregnable Refolution and flrong Reafoning of mind; in a conflant Endeavour and watchful Oppofition agaiuji f,n. ■j. In a Hearugrieving, that we can- not perform all thefe more heartily, f:n- cercly, and foundly. 2 . The outward Duties confyl cfpecial- ly in outward Abflinence : As, 1. From Sleep, whence that Exhor- tation in fome fenfe, Watch unto Pray- Col. 4. 2. 1 Pet. 4»7» 2. Religious Faftfagi 334 z. From coftly Apparel, from Orna- ments and better Attire* Exod. 33.4, 5, 6. "Jonah 3. 6. 3. From matrimonial Benevolence, from that Society which G«d hath fan- ctified by his Word to married Pcrfons, 1 Cor. 7.5. Joel 2.16. 4. From bodily Labours and world- ly Bufineis, Levit. 16. 29. 31. and 23. 32. Joel 1.14. and 2. 15. 5. From Food wholly; and yet this total Abftinence from Meat and Drink is not fo ilridtly required, but that they whole Health cannot bear it, may, in caie of true Neceflity, take fome little Refrefhing, left otherwife they hazard and hurt their Health, and unfit them- felves for the fpiritual Exercifeand Du- ty ; indeed we have no Example in this cafe propounded in Scripture, yet we have fufficient Ground for it, Hofea 6. 6. Mattb. 12. 7. 6. From all carnal Delights and Plea- fures of this Life, Joel 2. 1 6. David and Daniel would not anoint themfelves at fuch a Time, 1 Sam. 12. 20. Dan. 10. 3. And all thefe outward Duties are to be obefrved, 1 . Partly as Helps to our Humiliation, in renouncing the Hin» derances thereof ', 2. Partly asfignsofour Humiliation, whereby we acknowledge our [elves unworthy of thefe Delights. 3 . Partly as Evidences of our Repentance, in that by Way ofgodh Revenge we deprive our fenfes, ivhich have all finned , ef their feveral Delights. Sect: III, Of the Duties after Fajling. WH E N all is done and perform- ed, oblerve thefe Particulars; 1. Take heed of inward Pride, and refting in the Performance : Spiritual Pride is that Worm that will breed in thebefl Fruits of the Spirit, that Poifon which the Devil ( that hellifh Spider ) will fuck eutofthebeftFlowers inGod's Garden ; and if he can but prevail over u 9 to be felf- cancel ted with our En- largements, or to truft to that fervicc we have done, he haih 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 through View of our Failings in the beft of our Performances; and for our Enlargements, confider we the Fountain ofihem, which is not any A- bility of our own, but the good Spirit of God, breathing when and where it lifteth, and fetting out our ftrait Hearts, which otherwife would be utterly doled andfhutup; let Chrifl have the Glory of all our Abilities, who hath given us his Grace, but will not give his Glory to another. 2. Hold the ftrength which We have got that Day as much as we can ; keep we ftill our Intereft and holy Acquain- tance,which we have gotten,wiihGod, and with the holy Exeiciles of Religion; unloofe not the bent or our care and affedtionsagainft 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 Enemies, we grow full of Prefumption and fecu- rity, by which the Enemy taketh ad- vantage to recollect his Forces, and co- miDg upon us unlooked for, gives us the foil, if not the Overthrow ; we are too apt, after a Day of Humiliation, to fall in to a Kind of Remiflhefs, as if then we had gotten the Maftery ; whereas if Sa- tan fly from us, if fin be weakned in us, it is but for a feafon, and but in part, and elpecially if we ftand not upon our Watch, Satan will rake Occafton to return, and fin will revive in us, Luke 4. 13. Matth. 12. 44. 3. Wait upon God for Return ; we muft not prefume that prefently upon the Work done, God muft grant «ur afking ; as Hypocrites that could fay, We Holy FeAfting* 335 We have fafled, and thou hafil regarded Spirit of the Lord ? or wJoo being bis ft, Ifaiah 58. 5. vrc may and muft ex- ounfeller hath taught him? Iiaiah 40. peel: a, gracious Hearing, upon our un- 13. nor yet doth it make hafte, Behold, feigned Humiliation, All things vjhatfo-. I laid in Zion a foundation Jfone, a tried ever -ye Jhall ajk in prayer, believing ,ye Jhall Jlone, a precious corner- fione, a Jure receive, Matth. 21. 22. but as for when foundation-, he that believeth Jhall and how, we mud wait patiently ; it is true, Faith fecureth us of good Suc- cels, This is the confidence that we have in him, that if we ajk any thing accord* ing to his will, he heareth us, 1 John 5.14. but Faith neither prefcribeth on- to God how ; For who hath dbecled the not make hajle, Ifaiah 28. 17. Faith waits God's Leifure, when he in his Wifdom fhall judge it molt fea- fonable, that is the Timei And thus much of our Duty before, in, and after religious Fa/ling. CHAP. XVIII. Sect. I. Of the Dntiis before Tbanfyghing, or Feafting; ( * ■ nH E Second Duty eXtraoTdina- i I ry, is, Holy Feajling or Thanh* giving \ and the Preparation thereto confiftsin thefe particulars: 1. In ftirnng up ourielves to the performance of this Duty: Blejs the Lord, O my foul, and all that is within me, blefs his holy name : Blefs the Lord, O my foul, and forget not all his benefits, Pfalm 103. i,2. 2. In Meditating on God's unde- ferved Bounty towards us, and of our own Unwor-.hinefs to God: O God of my fathers^ which faidll to me, I will deal well with thee : I am not ivor- thy of the leall of all thy Mercies^ and of all the truth which thou had Jhew- ed unto thy f want, Gen. 32. 9,10. 3. In a&ving the AflilUnce of God's Spirit ( becaule of ounelves we are unable ) to open our lips, that we may jlxw forth his praife, Pfalm 5 1 . 17. Sect. II. Of the Duties required in Thankfgiving, N the AclioQol ThanfgivK inward. ing rbrre are Duties { outward. 1. TheinuardtCbaris, Thankfulnefs. Duties are iChara, Chearfulnefs. I 1. ThankfulnefsC Mindfulrefs. of the Soul, < Acknowledgment. which implies £ Affection. 1. We mull mind, and therefore we are often ltirred up to remember God's Benefits, Deut. 6. 12. and 8. i3. and 32. 18. Pfalm 103. 2. 2. We muft acknowledge Gcd's Goodnefs, James 1. 17. Deut 8. 18. and our Beholdednefs. in refpect of our own Nullity and Unworthinefs, 1 Cor. 4. 7. 1 Chron. 17. 16. 3. We muft prize and efteem God's Benefits, endeavouring to amplify .hem, in relpect of their Greatne's, Excellercv, Profir, Neceflity, Suffi- ciency, acknowledging therein God's Wifdom, Power, Goodrels, Father- ly Providence and Bounty towards us, Pfalm 16. 5, 6. Mark 7. 57. R 8. 28. and i>is Acknowledgment, if it be effectual, will work Affection in the Heart, a fenfe of God's Good- nefs and Bounty towards us, caufing us to love God, and to be obicqui- ous towards God in all the Duties of Thankfulness, 2. Chearfulnefs and Alacrity of Spi- rit ; as the Lord loves a cheerful Gi- ver, lo a chearful Tbankfgiver; chart's Tbnais 3}6 Holy FeafHng. Thanks, comes from chairo, to rejoice ; charts mult be met a chares , with Joy, Phil. i. 4. James 5. 13. The Holy Ghoft in many Places hath joined them together, I will be glad end rejoice in thee, 1 will fing praife unto thy name, O thou, mofl High : Rejoice in the Lord,0 ye righteous, for praife is comely for the upright : If is a good thing to give thanks , unto the Lord, and to fing praifes unto thy name, O mojl High : For thou hajl made me ghd through thy work, I will triumph in the works of thy hands, Pfalm 9. 2, and33. i.and<52. 1. 4. z. The outward Duty, is toexprefs our inward Thankfulnefs and Chearful- nefs: Our Thankfulnels, by celebrat- ing and praifing the Name of God, by extolling his Goodnefs, by recounting h'13 Mercies, and by exciting others to praife the Lord : Our Chearfulnels, by making a joyful Noife and finging unto God : Sing aloud unto God our Jlrength, make a joyful noife unto the God of Ja- SECT. IV. Of If rims frit able to this Duty, tranjlatii by Mr. W. B« PSALM too. To the Tune, Havt morcy, &c. M praife tbee with my fong, cob: Make a joyful noife unU the Lord, all ye lands, ferve the Lord with gladnefs, come before his prefence with finging, Pfalm 82. 1. and ioo. 1, 2. To this purpofe we may ling the Pfalms in the End of this Book, or iome fuch other* Sect. III. Of the Duties after Tbankfgiving. THE Duiy after, confifts in thefis particulars : 1. In referring the Benefits and Gift* received, to the Glory of God the Gi- ver, in the Good of his Church. 2. In feeking to glorify God who hath been lo gracious unto us, in bring- ing forth the Fruits of a godly Life : Herein is my Father glorified, that ye bear much fruit, John 15. 8. 3. In honouring the Lord with our Subftance, and acknowledging him to be the chief Lord of all we poflefs, Ho- nour the Lord with thy fubfiance, and with the firft-fruit of all thy increafe, Prov. 4. 9. ALL men of mortal birth, That dwell in all the earth, Z. make a noife to God with joys, and ferve the Lord with mirth. O come before his throne with Jinginr, every otfe • 3. For certainly the Lord meft High even he is Sod alone. He made us, and not we, not we ourfelves, but be. His folk and flock, and paftnre flock be made us for to be : 4. With praife come to bis gate, and to his courts relate His laud and fame, and blefs his name, his honour celebrate. $, For God is good for ever, his mercy faileth never , His t*utb doth la ft all agespajl, and conjlant doth perfever. OPSALM 108. Firft Parr, God, I fix my heart, my %lory bears a part, A d as my tongue ft Jbril myfottg praife tbee with muficks art. Z Wake harp and pfaliery t right early wake will I ; 3 Thy praifes, Lord, will I record, the £&