SECT. 1. The Proeme, or Entrance into the Book.

YOu have heard in my first things the Doctrine, Pre­cepts, and the Patern of a man in his second, or New birth: Now remains what follows all his life; and therein is considerable

• 1. His Priviledges.
• 2. His Duties.

1. His Priviledges, as he is now a Believer in Christ, are

• Justification.
• Reconciliation.
• Adoption.
• Sanctification.
• Glorification.

Of these some of our Worthies have written largely; and amongst the rest, that watchful Soul-rowzing, Shepherds Sound Be­liever. Soul-searching Shepherd: I shall not therefore dwell on them, but sum what he hath delivered, in these following Sections.

SECT. 2. Of the first Priviledge, viz. Justification.

THe first Priviledge which immediately follows our Ʋnion with Christ, is Justification; which consists in these parti­culars, Imputation of Christs Righteousness, and Remission of sin.

To prevent erroneous misconceits, which spring from the confounding of things that differ, understand, That a man may be said to be justified either intentionally, or virtually, or actually; [Page 2] either in God, or in Christ, or in himself.

1. Intentionally in God (i.) in Gods Purpose and Decree: This is from all eternity, but this Decree and Intention doth not put any thing into a state of actual being, but in the fulness of time.

2. Virtually in Christ: And this is from the day of Christs Passion, and in the vertue of his Satisfaction; yet this intendeth no more, but that Satisfaction is made, and Remission purchased by the Blood of Christ.

3. Actually in himself: When a man hath the possession of Justification, immediately after his Ʋnion with the Lord Jesus Christ. Now this Justification considered as it is a state of fa­vor, a Covenant state with God, which a man at his first be­lieving is put into, is not reiterated, no more then a wife, after that first entrance into the relation, is frequently made a wife; yet the particular acts of Pardon, and Imputation of Christs Righteousness, are continually by God communicated unto the Believer. In this respect this actual Justification (or particular acts of pardon) hath its degrees of progression: The beginning thereof is laid in our first Union and Incorporation into Christ; the consummation of it is not till the Judge at the latter day hath solemnly pronounced the Sentence of final Absolution, and so set us in full possession of entire Remission: Between both these, there is a progressive work of Justification, by the constant actings of the Spirit, applying the blood of Christ by the hand of Faith, to the quiet and comfort of the soul: The first we may term initial Justification, the second progressive, the last perfective; the second is the fruit of the first, and the preludial assurance of the last: The first is wrought and sealed in the first Sacrament, the second is wrought and sealed in the second Sacrament; and both these branches of Sacramental Justification, are to us the preassurance of that complemental and perfective Justification, the sentence whereof putteth an end to all fears, changing our Faith and Hope into fruition and full possession.

It hath been commonly said by some of our best Divines, That Justification is transacted in our first Union and Incorpo­ration into Christ; at which time it is conceived, That the pardon of all sin is sealed to the Believer at once. But I fear the mis­understanding [Page 3] of this point (not untrue in it self, if not mistaken and misapprehended) hath laid the ground upon which some build that unhappy Structure which turneth the grace of God into wantonness: who knoweth not that Justification in the proper acceptation of thew ord, according to the Scripture phrase, is the act of a Judge pronouncing a judicial sentence, wherein he absolveth the person of the sinner from all sin and punishment due to him for sin, and that for the alone Righteousness of the surety Christ freely imputed, and by Faith received of him. And according to this, I suppose we shall not erre from the truth, if we say, 1. That the main work of Justification, is even as yet to us future, viz. at the great and last day of Judgement, when we shall receive a final Quietus est, and discharge, and when God shall wipe away all tears from our eyes: And yet 2. That in our first Union with Christ there is a work of Justification, viz. actual Imputation of Christs Righteousness, and actual Remission of what sin for the present the soul stands guilty of, at that time when it is first united to Christ. I dare not say that Justification, quatenus it compre­hends Imputation, and Remission of sin, is one individual act; or that all sins, past, present, and to come, are remitted to the Be­liever at once; but this I say, That in our first Union, all our sins past and present, are actually pardoned; and this favor recei­ved, is a pledge of assurance, That in future also, by applying our selves to Christ, we may and shall receive the forgiveness of our daily sins, and that at the last day we shall at once be absolved from all Accusations and Charges laid in against us; and that Justification (besides those particular acts of pardon, and Imputation of Christs Righteousness) doth connote a state that the subject at his first believing is put into, viz. A state of grace, and favor, and reconciliation with God for the imputed Righ­teousness of Christ, without Apostacy from it, either total or final.

O glorious Priviledge! especially in these respects:

1. By this a sinner is righteous; a wonder that may astonish Angels, for a man accursed and sinful in himself, to be at that very instant blessed and righteous in another: Our own Duties, Works, and Reformation may make us at the best but less sinful, but this Righteousness makes a sinner Quoad rea­tum. sinless.

2. By this a sinner is righteous before the Judgement Seat of [Page 4] God: Rom. 8.32. It is God that justifies, who shall condemn? not Christ, he is our Advocate; not Sin, for Christ was made sin for us; not the Law, for Christ hath fulfilled the Law for us; not Satan, for God is his Judge, and if he have acquitted us, what can the Jaylor do?

3. By this we have perfect Righteousness: we are as per­fectly righteous, 1 Ioh 3.7. Non formali & intrinseca justitia, sed re­lativá, non quoad quanti­tatem, sed veri­tatem, fit enim finita applicatio infinita justitiae. Si aliter ae (que) justi essemus ut Christus, possimus alios salvare ut Christus; at non. Justitia Christi sit nostra non quoad universalem valorem, sed particularem necessitatem, & imputatur nobis non ut causis salvationis, sed ut sub­jectis salvandis, justitia Christi est verè meritoria, nostra autem ex mera gratia. Justitia Chri­sti est subjectivè inhaesiva, nobis tantum communicativa quoad virtutem & efficaciam. as Christ the Righteous. Little children, let no man deceive you, he that doth righteousness is righteous, even as he is righteous. Indeed our own righteousness, though it be the fruit of the Spirit of grace, is a blotted, stained righteous­ness, very imperfect, and very little; but by this, the Faith of David, Peter, Paul, was not more precious then ours is, because we have the same righteousness as they had: what sincere soul but esteems of perfect holiness, more then of heaven it self? O consider, we have it (in this sence I now speak of) in the Lord Jesus.

4. By this we have continual righteousness: Do we com­plain because we feel new sin, or old sins confessed, lamented, subdued, returning upon us again, and the springs in the bottom filling our souls again, that we are weary of our selves? O but remember, Zech. 13.1. this is not a Cistern, but a Fountain opened for us to wash in; as sin abounds, so grace in this gift of righteousness abounds much more: Z [...]ch. 3.4. The Lord hath changes of garments for us, by means whereof there shall never enter into the Lords heart one hard thought towards us, of casting us off, or of taking re­venge upon any new occasion, or fall unto sin, so as for final de­struction.

5. By this we have eternal righteousness, that never can be lost: If the Lord should make us as perfectly righteous as once Adam was, or as the Angels in heaven are, we might be in dan­ger of losing this; but now the Lord hath put our righteousness into a safer hand, which never shall be lost: Christ hath obtained an eternal Redemption for us, Heb. 9.12. Dan. 9 24. he hath made an end of sin, and brought in an everlasting righteousness.

6. By this we please God more, then if we had a perfect [Page 5] righteousness in our selves: Do not say, This is a poor righteous­ness, which is out of my self in another: Suppose it were in our selves, such a righteousness at best would be nothing but mans righteousness, but this is called The Righteousness of God; 2 Cor. 5.21. Now what is Angelical righteousness, to the righteousness of God? 'tis but a Glow-worm before the Sun; the smell of Esau's gar­ments (the Robes of this righteousness of the Son of God) are of sweeter odour then ours can be, or ever shall be.

7. By this we glorifie God exceedingly: Abraham believed, Rom. 4.20. and gave glory unto God; 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 Consciences: Rom. 5.1. For Christs blood is sprinkled on them, and that cools the burning torments of them: None of our duties can pacifie Conscience, but as they carry us hither to this righteousness; onely if this Rainbow appear over our heads, it is a certain sign of fair weather, and that there shall be no more deluge of Wrath to over­whelm us.

9. By this all miseries are removed: When our sins are par­doned, there is something like sickness, shame, and death, but they are not; The inhabitants of Zion shall not say, I am sick: Isa. 33.24. the people that dwell therein shall be forgiven their iniquity; 'tis no sickness in a maner, nor sorrow, nor affliction, if the venom, sting, and curse be taken away by pardon of sin, this is the bles­sedness of all Believers. Blessed is he whose iniquity is forgiven, and whose sin is covered: Psa. 32.1, 2. Blessed is the man to whom the Lord im­puteth not iniquity. Here's a blessing pronounced, what should we do but believe it, and rejoyce in it?

SECT. 3. Of the second Priviledge, viz. Reconciliation.

THe second Priviledge is Reconciliation: This I called the state or condition which a Believer in his Justification is put into; and here I consider it as a Priviledge, which in order of nature follows pardon of sin, as pardon of sin in order of na­ture follows Imputation of Christs righteousness: Being justi­fied by faith, we have peace with God; Rom. 5.1. (i.) Christs righteousness [Page 6] being imputed, and sins pardoned, we have peace with God; not onely peace from God in our Consciences, but peace with God in our reconcilement to him, and in his favor towards us; in our Imputation and Pardon the Lord accounts us just, in our Reconciliation the Lord accounts us friends: Indeed our meri­torious Reconciliation is by Christs death; as the Kings Son, who procures his Fathers favor towards 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 possession of it, is (to my weak conception) after pardon of sin. Now this Re­conciliation consists in two things: 1. In our peace with God, whereby the Lord lays by all acts of hostility against us. 2. In the love and favor of God: he now loves us not onely with a love of good will, as in our Election, but with a love of com­placency and delight. O consider what a blessed state is this!

1. That God should be pacified with us after anger, after provocation by sin, after such wrath, which like fire hath con­sumed thousand thousands, and burnt down to the bottom of Hell, and is now, and ever shall be burning upon them in Hell.

2. That God should be pacified wholly and throughly, that there should be no consuming fury left for us to feel: Fury is not in me, Isa. 27 4. saith God; indeed bryars and thorns (i.) obstinate sinners, that prick and cut him to the very heart by their impe­nitency, he will burn them together: God out of Christ is a consuming fire, 1 Iohn 4.16. but in Christ he is Love; and though there may be fatherly frowns, chastisements, reproofs, and rods, though he may for a time hide his face, shut out our Prayers, defer to fulfil Promises, yet all these are out of love to us in some sort, and we shall see it, and feel it so in the latter end.

3. That the Lord should be pacified eternally, never to cast us off again for any sins or miseries that we fall into: This is wonderful. Those whom men love, if their love be abused, or if their friends be in affliction, they many times forsake, but the Lords love and favor is everlasting: The mountains may de­part, Isa. 54.10. and the hills be removed, but my kindeness shall not depart from thee, neither shall the Co [...]enant of my peace be removed, saith the Lord, that hath mercy on thee: Nay, that which is some­thing [Page 7] more, the abounding of our sin, Rom. 5.20. is now the occasion of the abounding of his grace; our very wants and miseries, are the very objects and occasions of his bowels and tender mercies: O what a Priviledge is this! Did the Lord ever shew mercy to the Angels that sinned? Did not one sin cast them out of favor utterly? and yet that so many thousand thousand of sins should gush out of my heart, and thy heart that readest, against the mercy, love and kindeness of our good God, and for all this he not be incensed; that the Lord who poured out all his anger upon his own Son for us, cannot now pour out, nay hath not one drop left (though he would) to pour out upon us for any one of our sins! Stand amazed ye Angels, and all the Host of Heaven at this!

4. That the Lord should be thus pacified with enemies: A man may be easily pacified with one that offends him but a little, but with an enemy that strikes at his life (as by every sin we do at the living God) what can we say to this?

5. That he should be pacified by such a wonderful way as the blood of Jesus Christ: This is such a love, as one would think the infinite wisdom of a blessed God could have devised no greater: It is enough to burst the heart with astonishment and amazement, to think that the party offended (who therefore had no cause to seek peace with us again) should finde out such a way of peace as this: Wo to the world that despise this peace.

6. That being thus pacified, we may come into Gods presence with boldness at any time, and ask what we will; I wonder what he can deny us, if he love us: 1 Ioh. 5.14. This is the confidence that we have in him, That if we ask any thing according to his will, he heareth us.

7. That all Creatures should be at peace with us: Thou shalt be in league with the stones of the field, Iob 5.23. and the beasts of the field shall be at peace with thee: As when the Captain of the Army is pacified, none of the Soldiers must hurt or strike that man; so no Creature must hurt us, nay all the Creatures that seem our enemies, shall be forced to do us good: O Death, 1 Cor. 15.55. where is now thy sting? O Grave, where is thy victory? All our wants will make us pray the more, our sorrows humble us the more, our temptations make us exercise our graces, our Spiritual desertions make us long for heaven, and to be with Christ; not [Page 8] onely Paul, and Apollos, and the world, and life, but death it self is ours, Iob 11.19. Psa. 112.7. to do us good: We may now sleep, and none shall make us afraid; we shall not be afraid of evil tidings, our hearts are fixed, trusting in the Lord.

SECT. 4. Of the third Priviledge, viz. Adoption.

THe third Priviledge is Adoption, which in order of nature follows Reconciliation; whereby the Lord accounts us Sons, and gives us the Spirit and Priviledge of Sons: Behold what maner of love the Father hath bestowed upon us, 1 Ioh. 3.1. that we should be called the Sons of God: The Lord accounts us just in our Justi­fication, friends in our Reconciliation, Sons in our Adoption: Now this Adoption is either begun here in this life, or perfected in the world to come, when we shall receive all the Priviledges of Sons, not one excepted. Rom. 8.23. For this latter Adoption, to wit, The Redem­ption of our Bodies, we wait; but of the former we speak, the maner of which is thus:

1. God loves Jesus Christ with an unspeakable love, as his onely Son, and our elder Brother.

2. Hence when we are in Christ his Son, he loves us with the same love as he doth his Son.

3. Hence the Lord accounts us Sons, having predestinated us unto the adoption of children by Jesus Christ to himself, Ephes. 1.5. according to the good pleasure of his will. O the excellency of this Privi­ledge! It appears in these respects:

1. That the Lord should prize us as his Sons: A man that hath Sons, esteems them more then all his goods and Servants; so the Lord esteems of the poorest, unworthiest Believer, more then of all his houshold-stuff, more then of Heaven, Earth, and all the glory of it, more then of all the Kings and great men in the world.

2. That the Lord should take care for us as for Sons: In times of want we are ready to question, What we shall eat or drink? how we shall live? Mat. 6.31. O consider, are we the Sons of God? then he that feeds the Ravens, and clothes the Lillies, will provide for us; or suppose we continue in the want of temporal things, [Page 9] why the Lord is therein plotting our eternal good: No chasten­ing for the present seemeth joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness, Heb. 12.11. unto them which are exercised thereby.

3. That the Lord should love us as his Sons: Sometimes we think that the Lord loves us not, because we do not feel his love, or know his love; but do not we love our Sons, because whiles they are yong, they know not their Fathers, or because their Fathers are sometimes out of sight, and have not them always in their arms? Zion said, The Lord hath forsaken me, Isa. 49.14, 15. and the Lord hath forgotten me: Can a woman forget her sucking childe, that she should not have compassion on the Son of her womb? yea, they may forget, yet I will not forget thee. We may think, be­cause we have so many sins, or so many afflictions, that therefore the Lord loves us not; but judge we righteously? have our chil­dren no love from us, because they are sick, and we keep them un­der a spare dyet? God knows our mold, and that we are but dust: He hath freely chosen us to be his Sons, and therefore (notwith­standing all our sins and sufferings) he loves us still: If he sees Ephraim bemoaning his stubbornness, as well as sickness, the Lord cryes out, and cannot hold, Is Ephraim my dear son? Ier. 31.20. Is he a pleasant childe? for since I spake against him, I do earnestly re­member him still; therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord.

4. That the Lord should make us heirs and co-heirs with Christ: Sons by Nature are not always heirs, Rom. 8.17. but all Sons by Adoption are: We are heirs 1. Of the visible world, 1 Cor. 3.22. 2. Of the other world, 1 Pet. 1.4. 3. Of all the Promises, Heb. 6.17. And herein Jehovah himself comes to be our Inheri­tance and Portion for ever: O that such vessels of wrath, fire-brands of Hell by nature, should thus become the children of God by grace, and heirs of heaven!

5. That the Lord should give us the Spirit of Sons, The Spi­rit of Adoption, whereby we cry Abba Father, Rom. 8.15. The Spirit of As­surance, witnessing with our Spirit, that we are the children of God: It doth not onely witness to our Spirits, but with our Spirits, (i.) with our renewed Consciences, thus, All Believers are Sons, but I am a Believer, therefore I am a Son: Herein the Spirit bears witness with us in every part, premises, and conclusion; onely [Page 10] it testifies more clearly, certainly, comfortably, sweetly, ravish­ing the soul with unspeakable joy, and peace, in the conclusion: Sometimes indeed it may be suspended, and sometimes we may not hear it; or if we do, we may object against it, through the unbelief in part remaining in us: yet Quando actus intermittitur, habitus non amittitur. Eph. 4.30. if we want it in the wit­ness and comfort of it, we have it in the holiness of it: Hence it is called, The holy Spirit of God, whereby we are sealed unto the day of Redemption.

SECT. 5. Of the fourth Priviledge, viz. Sanctification.

THe fourth Priviledge is Sanctification, which in order of nature follows Adoption: No sooner are we Sons, but we receive the image of our heavenly Father in Sanctification; The maner of it is thus:

1. The Spirit works in us a Principle of Spiritual life: The Scripture sometimes calls it a Seed, 1 Ioh 3.9. Ioh 4.14. 2 Cor. 4.10, 11 sometimes a Spring, or Foun­tain, sometimes The life of Christ, because it is conveyed unto us by the Spirit of Christ, by means of our inseparable union with Christ. What name soever we give it, we may not conceive it to be a new faculty added unto those which are in men by na­ture, but an improvement of those abilities to work Spiritually, as they did naturally before Regeneration: Hence it is that a regenerate man in Scripture is said To walk after the Spirit, Rom 8.1. Gal. 5.18. Gal 5.25. — To be led by the Spirit, — To walk in the Spirit.

2. From this Fountain springs all those habits of Spiritual grace, which are severally distinguished by the names of Faith, Hope, Love, &c. although to speak properly, they are but the di­versifications of that Spiritual Principle within us, distinguished by these names.

3. From these habits of grace abiding in us, ordinarily pro­ceeds Spiritual motions and operations according to those ha­bits. And as it is with Natural habits, so it is with Spiritual, they are much increased and strengthned by their motions, opera­tions (i.) by the use and exercise of them, and are as much weakned by disuse, and neglect of such an exercise. I deny not but for all this, there is within us a woful, sinful nature, cross, [Page 11] and contrary unto holiness, and leading us daily into Captivity: yet here's our Priviledge, even Sanctification in part; surely the Lord hath given us another Nature, a new Nature: there is some­thing else within us, which makes us wrestle against sin, and shall in time prevail over all sin: A bruised reed shall he not break, Mat. 12.20. and smoking flax shall he not quench, till he send forth judgement unto victory.

The excellency of this Priviledge appears in these particulars:

1. This is our glory, and beauty, even Glorification be­gun: What greater glory then to be like unto God? We are changed into the same image, from glory to glory; 2 Cor. 3.18. every degree of grace is glory, and the perfection of glory in heaven, con­sists chiefly in the perfection of grace.

2. This will give us abundance of sweet peace: For whence comes troubles, and doubts of Gods favor and love? Is it not some guile or decay here? Is it not some boldness to sin? Is it not our secret dalliance with some known sin, continued in with secret impenitency? On the other side, what was Pauls re­joycing? Hezekiahs peace? the one cryed, that In all sincerity and simplicity he had his conversation amongst men; the other, 1 Cor. 1.12. Isa. 38.2, 3. Lord remember, I have walked before thee uprightly: not that this was the ground of their peace, for that onely is Free-grace in Christ, but the means of their peace: That is a cursed peace, that is kept by looking to Christ, and yet loving our lusts.

3. This will make us fit for Gods use: A filthy unclean vessel is good for nothing, till cleansed; a man must first purge him­self, and then he shall be a vessel unto honor, sanctified, and meet for the masters use, and prepared unto every good work. 2 Tim. 2.21.

4. By this we have a most sweet and comfortable evidence of our Justification: Nor is this a running upon the Covenant of Works; Is not Sanctification (the writing of the Law in our hearts) a priviledge of the Covenant of Grace, as well as Ju­stification? and can the evidencing of one Priviledge by another, be a running upon the Covenant of Works? O consider, how many Evangelical Promises are made to persons invested with such and such graces! as of Poverty, Mourning, Meekness, Mat. 5.3, 4, 5, 6. &c. and to what end? but that every one may take, and be assured of his portion manifested particularly therein? surely none are justi­fied, but they are sanctified; or if not sanctified, they are not justi­fied.

SECT. 6. Of the fifth Priviledge, viz. Glorification.

THe fifth Priviledge is Glorification, which is the last in exe­cution of Gods eternal Purpose towards all his beloved and chosen ones: And hereby we are made partakers of those endless and unutterable joys, which neither eye hath seen, nor ear hath heard, nor the heart of any man conceived: But of this you have several Sermons in my Last things, enough to chear up all those precious hearts that have any title to, or interest in the Lord Jesus Christ: My meaning therefore is to pass by these Priviledges, and secondly to come to the Duties, which gracious Spirits, in all faithful and thankful obedience unto him that hath called them, are ready to fall upon.

SECT. 1. Of Duties in general: And first, of the Equity of Duties.

NO sooner is the soul translated into the state of grace, and crowned with those glorious Priviledges, but immediately it cryes out, O Lord, what shall I now do for thee? how shall I now live to thee? Good reason, the soul should now give up her self to Christ, for she knows, she is not her own, but Christs. Can there be such a heart in any Christian, as now to cast off Duty, and to continue in sin, because so much grace hath abounded? O no! The love of Christ constrains us (saith the Apostle) because we thus judge, 2 Cor. 5.14, 15. — That he dyed for all, that they which live, should not henceforth live unto themselves, but unto him which dyed for them, and rose again. There is a Principle of love now in the hearts of believers, and this love of Christ constrains them to live to Christ: Ye are now a chosen Generation, a royal Priesthood, a holy Nation, 1 Pet. 2.9. a peculiar People, that ye should shew forth the praises of Christ, who hath called you out of darkness into his marvellous light: What blessed Titles are these? and to what end? but that they who are so en­nobled by Christ, may now adorn the Gospel of Christ, and shew forth the praises of him who hath called them? 11. Dearly be­loved (saith the Apostle) I beseech you, as strangers and pilgrims, abstain now from fleshly lusts, which war against the soul, having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, 12.13.17.19. they may by your good works which they shall behold, glorifie God in the day of visitation. But what duties must they fall on? 1. Submit your selves to every Ordinance of man for the Lords sake. 2. Honor all men. 3. Love the Brotherhood. 4. Fear God. 5. Honor the King. 6. Suffer wrongs: You have herein Christ for example, and you must do all for Christs sake; or if these Duties will not contain all, Za­chary tells us, Luk. 1 74, 75. that being delivered out of the hands of our ene­mies, [Page 14] we must serve him without fear, in holiness (in all Duties of the first Table) and righteousness (in all Duties of the second Table) all the days of our life. Indeed, how can we love Christ, and neglect duty to Christ? Iohn 14.15. If you love me (saith Christ) keep my Commandments; the love of Christ will constrain us to im­brace his Commandments, as a most precious treasure. I hope assuredly, An ingenuous Confession of Dr. Crisp our open adversa­ry; some that extol him may do well to remember it. See Dr. Crisp Assu­rance of Faith. that the God of grace and mercy will keep, by his power to Salvation, all those persons he doth deliver; and that he will sow the seeds of grace in their hearts, that they may not sin (i.) pre­sumingly. And I hope also, God will meet with such as are distur­bers of the truth of Christ, and peace of the Gospel, by their base and vile conversations: And I shall recommend to them the reading of the Epistle of Jude, where they may see the fearful wrath of God upon such persons as abuse the grace of God to sin. O let not the love of Christ thus manifested, be so basely requited at your hands, seeing the Lord hath so freely loved you, & given Christ to you, that you might be to the praise of the glory of his grace, in a godly Christian conversation, whereunto you are ordained. For you are Gods workmanship (saith the Apostle) created in Christ Jesus unto good works, Eph. 2.10. which God hath before ordained, that you should walk in them. And I beseech you always to re­member, That you cannot answer the free love of God towards you any other way, but by shewing it in a fruitful conversation in the world; considering that one end of your Redemption, that Christ who gave himself for you, might redeem you from all iniquity, and purifie you unto himself, Tit. 2 14. a peculiar people, zealous of good works. Here's good equity for Duties; the soul cannot consider her de­liverance by the blood of Christ, and by the Spirit of Christ, but she cryes, What shall I render unto the Lord for all his benefits towards me? Psal. 116.12.13.14.1 [...]. I will take the cup of Salvation, and call upon the Name of the Lord: I will pay my vows unto the Lord, now in the presence of all his people: O Lord, truly I am thy servant, I am thy servant and the son of thy handmaid; thou hast loosed my bonds. For a man that hath a touch of the loving kindeness of Christ, and therefore stands ready to speak forth the praise of the glory of his grace, that hath so freely saved him, it must needs be an acceptable service to God in Christ.

SECT. 2. Of the Insufficiency of Duties.

BUt alas, what are these Duties to my Lord? or what are these Duties in themselves?

1. All the Duties of man, they are nothing at all unto God: Can a man be profitable unto God, Iob 22.2, 3. as he that is wise can be profit­able unto himself? Is it any pleasure to the Almighty, that thou art righteous? Or is it gain to him, that thou makest thy ways perfect? If thou be righteous, what givest thou him? Iob 35.7. or what re­ceiveth he from thine hand? O my soul, thou hast said unto the Lord, Thou art my Lord: Psal. 16.2. And what then? what recompence to God for this propriety? Nay, David is here non-pluss'd, My goodness extendeth not to thee. All the service of men and Angels, though they run parallel with the longest lines of eternity, are in­sufficient recompence for my souls deliverance: When we have done all we can, still we must say, We are unprofitable servants. Luke 17.10.

2. All the duties of man, as they are done by man, are in that respect sinful: What is Duty, but mans tye to that which is due? or (if we follow the Latines) what is Duty, but obedience commanded by God, to be performed by man? Now wherein any thing is to be done as of man, therein is some mixture of sin: All our righteousness is as filthy rags, as a menstruous cloth; Isa 64.6. How? All our righteousness? It is true, whilest a Believers heart is overcast with gross vapours, and is more then ordinarily dull in hearing, whilest it flies low and slow in praying, and is somewhat stiff, and untoward in fasting above measure, such Righteousness goes usually for sin; but if a soul gets under full sail; if it be filled with a stiff gale of the Spirit of Christ; if stoods of meltings flow from it; if it cry mightily, be swift to hear, be greedy in sucking in Divine Truths, and be somewhat exact in observing practical righteous means, to mourn and pray lustily, being helpt by the Spirit herein: Are such Prayers, Mourn­ings, and other Divine Exercises in any sort sinful? yes, as there is some mixture of mans infirmity in them; and in our best Du­ties there is some such mixture: for all our righteousness is as filthy rags, as menstruous clothes; I know who hath said it, and yet I know not wherein to contradict it. Christians may [Page 16] distinguish between that which is the Spirits, Dr. Crisp in his Sermon on Phil. 3.8. A known adversary to the pure Doctrine of Duties. in works after reno­vation, and the whole work after they have done it: Now al­though the motions and assistance of the Spirit be pure, holy, and without skum in the spring, to wit, in it self; yet by that time these motions and assistance have passed through the channels of their hearts, and have been mixed with their manifold corruptions in doing, even the whole work thereby becomes polluted. If this be so, that our best recompence to Christ for his loves be unprofit­able to him, and sinful as done by man, What shall I say? how must I carry (saith the soul) to my Redeemer?

SECT. 3. Of the healing of Duties.

I Dare not but obey; though all the Duties in the world are insufficient to recompence those bowels of Gods mercies in Christ, I must not therefore cast away Duties. It is true, I can­not but sin in all I do, my best Duties (nakedly and barely con­sidered in themselves) are tainted, poysoned, and mingled with sin: But will it follow, That because I cannot be more clean, therefore I must be more filthy then needs? Nay, O my soul, if thou art married to that Bridegroom Christ, Duties and all things else are clean to thee. Dr. Crisp on Phil. 3.8. The whole filth and dung of our works, through faith in Christ, is extracted by Christ, and he pre­senting the same, purged by himself alone, they are accepted with God: In this respect there is an healing of Duties, if we be in Christ. Certainly, that fruit which cometh from a root of Faith, Psal. 116.10. must needs be good fruit: I believe, therefore I speak, saith the Psalmist: O my soul, canst thou say thus? I believe, therefore I pray; I believe, therefore I sanctifie the Lords day; I believe, therefore I do all Duties of obedience: Thy obedience then is the fruit of Paradice, for it grows on the very Tree of Life. Mal. 4.2. Christ is The Sun of Righteousness, that ariseth with heal­ing in his wings: Christ is that Sun, that by his heat of love ex­tracts all the filth of sin out of thy Duties performed; and so thy Duties are healed, the Spiritual part of them being presented by the intercession of Christ, and the carnal defects covered by the Righteousness of Christ, in whom the Father is always well-pleased.

SECT. 4. No resting in Duties.

ANd yet be wary, O my soul: It was Luthers saying, Take heed not onely of thy sins, but also of thy good Duties; they are apt (by reason of our corruption) to bring men into them­selves, and this is very dangerous. Certainly, a man may not onely exclude Christ from his soul by gross sins, but by self-confidence: You are they which justifie your selves, Luke 16.15. said Christ to the Pharisees. Take a prophane man, what makes him drink, swear, cozen, game, whore? Is there no God to punish? Is there no Hell hot enough to torment? Are there no Plagues to confound him? Yes: Why sins he then? Oh! he prays to God for forgiveness; he sorrows, and repents in secret (as he saith) and this bears him out in his lewd prancks. Take a Moral man, he knows he hath his failings, and his sins, as the best have, and is overtaken sometimes as the best are; Why doth he not re­move these sins then? Why is he not more humbled under his sins? The Reason is, he constantly observes Evening and Morn­ing prayer, and then he craves forgiveness for his failings, by which course he hopes to make his peace with God: And hence he sinneth without fear, and riseth out of his fall into sin without sorrow; he maintains his sins by his Duties.

Take a Professor, such a one as may be exceedingly troubled about his sins, as endeavors very much after Mourning, Repent­ing, Reforming, and others commend him for a diligent Chri­stian, Do you not see how he mourns, and weeps, and prays? and now the wind is over, the tempest down, and there is a great calm in his soul, how comes he to this quiet? Oh! his affections were inlarged, he hath reached so high, as to a very proportion of repentance, and tears, and sorrow, and fasting, &c. and this hath given him ease, this hath took away the burthen, and laid his soul at rest: O poor soul, is this all the remedy to rid thee of the sting and guilt of sin? Hast thou no more pantings, but onely after bitterness, heaviness, mourning, melting, extraordina­ry inlargements? Why then, let me tell thee, all thy righteous­ness (though it were more perfect then it is) is but a filthy rag. Isa. 64.6. Couldst thou weep thy heart out, should thy heart melt like [Page 18] wax, Shepherds sincere Con­vert. dissolve into water; Couldst thou desire and pray till hea­ven and earth shook▪ till thou hadst worn thy tongue to the stumps; Couldst thou fast till thy skin and bones cleave together; Couldst thou promise and purpose with full resolution to be better; Couldst thou reform thy heart, head, life, tongue, some, nay all sins; Couldst thou live like an Angel, shine like a Sun, walk up and down the world like a distressed Pilgrim; Coulst thou dye ten thousand deaths, lie at the fire back in Hell so many many milli­ons of years, as there be piles of grass on the earth, or sands on the sea shore, or stars in heaven, or motes in the Sun; I tell thee, not one spark of Gods wrath against thy sins, can be quenched by all these Duties, nor by any of these sorrows or tears.

It was Austins saying, though it sounds harsh, that Repentance damns more then Sin; meaning, that thousands did perish by resting therein: It is no digging within our selves, for power to leave sin, to be more holy, and humble, and religious, and con­sciencious, and so to think to work out our selves in time out of this state: The words which the Prophet put into Israels mouth, if they would truly turn unto God, Hos. 14.2. were these, — Ashur shall not save us, we will not ride upon horses, q.d. We will trust no more to these outward means, we will not save our selves by our graces, or our abilities.

But how shall any man know, that he rests in his Duties?

I answer, By these signs following:

Signs of mans resting in Duties. Shepherds sin­cere Convert.1. It is a sign that a man rests in his Duties, if he never found it a hard matter to come out of his Duties: Examine, if thou never yet sawest, if thou canst not tell the time when thou didst rest in Duties, and then didst groan to be delivered from these intanglements, thou hast just cause to fear.

2. It is a sign that a man rests in Duties, if he exceedingly prize the bare performance of Duties; those Duties that carry thee out of thy self unto Christ, make thee to prize Christ: Now tell me, Dost thou glory in thy self? Dost thou say, Now I am some body? I was before ignorant, forgetful, hard-hearted, but now I understand better, now I can sorrow for my sins, I can pray with some life, now I have done very well. Alas poor soul! if thou restest here, if thou thus inhancest the price of Duties, that thou beginn'st to dote on them, then do I pronounce from God, Ph [...]l. 3.8. That thou dost rest in Duties: These things (saith Paul) I [Page 19] accounted gain (i. before his conversion) but now I account them loss: This is the reason why a childe of God commonly after his prayers doubts much of Gods love towards him; whereas another man that falls short of him, never so much as questions his estate: The first seeth much rottenness and vileness in his best Duties, and so adjudgeth meanly of himself; but the other is ignorant of any such vileness, and therefore he prizeth and esteems highly of them.

3. It is a sign that a man rests in his duties, if he never came to be sensible of their poverty, and utter emptiness of any good in them. Didst thou never feel thy self in this maner? Oh! I am as ignorant as any beast, as vile as any devil; what a nest and litter of sin and rebellion works in my heart? I once thought, at least, my heart and desires were good, but now I feel no spiritual life; O dead heart, I am the poorest, vilest, basest and blindest creature that ever lived! If thou never feelest thy self thus, thou never camest out of thy Duties.

4. It is a sign that a man rests in his Duties, if he gain no Evangelical Righteousness by Duties (i.) if he prize not, desire not, delight not in union with the Lord Jesus Christ: Hence a childe of God asks himself after Sermon, after Prayer, after Sacrament, What have I gained of Christ? Have I got more knowledge of Christ? more admiring of the Lord Jesus Christ? on the contrary, a carnal heart, that rests in his Duties, asketh onely, What have I done? Luke 18.12. I thank God (said the Pharisee) I am not as other men are, — I fast twice in the week I give tythes of all that I possess: So, I pray, and hear, and reform, and sorrow for sin, therefore I think verily I shall be saved; no such matter: let a man have a Bucket of Gold, doth he think to get water, because he hath a Bucket; no, no, he must let it down into the well, and draw up water with it: So must thou let down all thy Duties into the Lord Jesus Christ, and draw life, and light from his fulness, otherwise (though thy Duties be golden Duties) thou shalt perish without Christ.

SECT. 5. Of the Use and Ends of Duties.

ANd canst thou not, O my Soul, be saved by thy Duties? to what end shouldst thou pray, or hear, or sorrow, or repent, or meditate, or examine, or confer? I answer, There are many ends and purposes, for which Christians may, and must perform Duties.

1. That herein, and hereby, they may express their obedience to Gods will: 1 Thess. 5.16, 17, 18. Rejoyce evermore, pray without ceasing, in every thing give thanks, for this is the will of God in Christ Jesus concern­ing you (saith the Apostle;) and this was the ground of Davids inference, Psal. 119 4, 5. Thou hast commanded us to keep thy precepts diligently: And what then? O that my ways were directed to keep thy statutes.

2. That God the Father of our Lord Jesus Christ may be honored by the performance of these Duties: Herein is my Father glorified, Iohn 15.8. that you bear much fruit; and as the Apostle, Ye are a chosen Generation, 1 Pet. 2 9. a royal Priesthood, an holy Nation, a peculiar People, that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; Abra­ham believed, and gave God glory: So we should pray, and me­ditate, and hear, and all should tend to the glory of God. In­deed, Hypocrites ayms are at other ends, by giving alms, and praying, Mat. 6.2.5.16. and fasting, that they may have glory of men,— That they may be seen of men, — That they may appear unto men,—But the childe of God ayms at the glory of God. I confess, it s Gods grace to account of mans Duty as his glory, seeing it is so defective.

3. That Duties may be as Evidences of Gods everlasting love to them who are in Christ Jesus: They cannot save, but they let the foul into Christ, and follow, and accompany such a man as shall be saved. We hear of some that boast of joys, feeling, gifts, Spirit, Sheph. ibid. and Grace; but if they walk in the commission of any one sin, or in the omission of any one known duty, or in the slovenly ill­favored performance of Duties, they can have no assurance (say what they please) without slattering of themselves: If these things be in you (saith Peter) and abound, 2 Pet. 1.8, 9, 10. they will make you that you shall never be barren, or unfruitful in the knowledge of [Page 21] our Lord Jesus Christ; and he that lacketh these things is blinde:— Wherefore, Brethren, give diligence to make your calling and election sure. Duties bring you in to Christ, and are Evidences when you are in Christ, that the Lord and mercy is yours, even as at the Sacrament, the Elements of Bread and Wine are out­ward signs to bring Christ and the heart together; indeed, the heart must not rest in these signs, but when the soul is let in to Christ, then Faith must let go the outward Elements, and close, and treat immediately with the Lord Jesus Christ. So Grace and Duties are signs inward, and whiles men make use of them onely, as bare signs, to let them come in unto Christ, and their rejoycing is not in them, but in Christ, their confidence is not pitcht upon them, but upon Christ, there is and will be no dan­ger at all in making such use of signs; especially seeing in na­ture, the effect is a sign of the cause: Neither is it more deroga­tory to Free-grace, or to Christs honor, for God to make such effects Signs of our union with him, then it was to make out­ward Signs of his presence: It's true, these are not full testimo­nies without the Spirit of Christ.

4. That they that use and exercise Duties may obtain the Promises: 1 Tim. 4 8. Godliness is profitable unto all things (saith the Apo­stle) having the promises of the life that now is, and of that which is to come. There are many Promises scattered up and down in the Word, and hereby if God be not a debtor unto thee, yet he is to himself, and to his own faithfulness. Reddis debita, nulli debens, cryed Austine; Thou Lord payest debts, and owest to none; it was free for thee before thou hadst promised, whether to to give me heaven, or no: but now the word is out of thy mouth, I use Duties as means, though I adhere onely to thee, and to thy faithfulness, who hast promised. To prevent mistake, Duties are considered in a double relation: First, as services, in respect of the command; and Secondly, as means to obtain and procure blessings at Gods hands, in relation to his promise: Now the most in the world perform Duties as acts of obedience onely, and so rest in the present performance; but if we do them in Faith, we shall have an eye to the Promise, and look on Du­ties as means to obtain some mercy, yea, Salvation it self at Gods hands, Phil. 2.12. Phil. 2.12. Romans 10.10. Rom. 10.10. 2 Cor. 7.10. 2 Cor. 7.10. 1 Pet. 1.9. 1 Pet. 1.9.

But is not this to be saved by Duties?

No such thing: For herein we speak not of Duties originally, or per se, but instrumentally, and with relation to the Lord Jesus Christ; not as meritorious causes, but as subordinate means of our salvation in the name of Christ: The best of Duties carry no such lustre, beauty, and Energetical vertue in their own faces and natures; they are but meer empty pits, and dry chanels (of themselves) though never so curiously cut out, but Christ fills them (and as some desire Ministers to do) so I am willing for my part to say and express thus much of Christ, Dr. Crisp on Phil. 3.8. that the peo­ple may clearly understand and remember so much, and be guided explicitely to the Fountain it self, Christ alone.

5. That these Duties may turn to our comforts: Not so, as to put confidence in them, to take comfort from them as a cause; that cannot be, for who can look upon any thing he doth with that boldness? but as the testimony of Gods eternal love to us. 2 King. 20.3. Thus Hezekiah, not as a proud Pharisee, but as a thankful acknowledger of what was in him, prayed, I beseech thee, O Lord, remember me, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: Some suppose, that such a temptation as this might fall on He­zekiah, that when he had labored to demolish all those Supersti­tions, and now became dangerously sick, that he had not done well; and therefore he comforts himself in his heart, That he did those things with a perfect heart, not absolutely, but compa­ratively perfect: We may therefore take comfort from Duties, not so as to rest in them, but so as to praise God thereby. It's a good way, nesciendo scire, in not knowing, to know, that so we may praise God for them; and sciendo nescire, in knowing, not to know, that so we may be humble in our selves.

6. That others might receive good, and thereby be occasioned to glorifie God: Tit. 3.8. Mat. 5.16. These things are good, and profitable unto men, saith the Apostle; and, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven. Christ doth not here encourage vain glory, but he pro­pounds the true ends of our visible holiness; for godliness being light, it ought not (in suitable Duties) to be hid under a bushel: My goodness extendeth not to thee, Psal. 16.2, 3. but to the Saints that are on the earth, and to the excellent, in whom is all my delight. Hierome [Page 23] said of Augustine, That he loved Christ dwelling in Augustine; so ought we to walk, that others may love Christ dwelling in us.

There's an Exhortation to wives, so to walk, 1 Pet. 3.1. that their hus­bands may he won to the Lord: Sweet soul, it may be thou pray­est for thy husband, in a carnal condition, thou desirest him to go to hear such a Minister, such a Sermon; go on in these Duties, adding this to the rest, See that thy life also may convert him.

7. That Duties may carry us to the Lord Jesus, Heb. 7.25. the onely Sa­vior; he alone is able to save them to the uttermost that come unto God by him (i.) in the use of the means: Hear a Sermon to carry thee to the Lord Jesus; Fast, and pray, Shepherd ibid. and get a full tide of affections in them, to carry thee to the Lord Jesus Christ (i.) to get a more love of him, more acquaintance with him, more union in him, and communion with him; use thy Duties, as Noahs Dove did her wings, to carry thee to the Ark of the Lord Jesus Christ, where onely there is rest: If she had never used her wings, she had faln in the waters; and if she had not return­ed to the Ark, she had found no rest: So, if thou shalt use no Duties, but cast them all off, thou art sure to perish; and if they convey thee not to Christ, thou mayest lie down in sorrow: or as it is with a poor man, that is to get over a great water for a treasure on the other side, though he cannot fetch the Boat, he calls for it, and useth it, to carry him over to the treasure: So Christ is in heaven, and thou on earth, he doth not come to thee, and thou canst not get to him, now call for a Boat; though there is no grace, no good, no salvation in a pithless Duty, yet use it to carry thee over to the treasure, The Lord Jesus Christ: When thou comest to hear, say, Have over, Lord, by this Ser­mon; when thou comest to pray, say. Have over, Lord, by this Prayer to a Savior: But this is the misery of people, like foolish Lovers, when they are to woo for the Lady, they fall in love with her Handmaid, that is onely to lead them to her: So men fall in love with, and dote upon their own Duties, and rest con­tented with the naked performance of them, which are onely Handmaids, to lead the soul unto the Lord Jesus Christ.

8. That the Lord Christ may be exalted, and advanced by Duties. The main end of Duties, is the glory of him who hath Redeemed us with the price of his blood, and by the power [Page 24] of his Spirit; this sets the Crown on his head: Behold King Solomon, Cant. 3.11. with the Crown wherewith his mother crowned him. How many perform Duties, not to set the Crown on Christs head, but to set the Crown on their own heads? So do hypo­crites, that seek their own praise, and credit, and profit; so do all, especially that do any thing with a conceit of meriting at Gods hands. Now this is the main end of right obedience, That the Crown may be set on Christs head, that he who is King of Saints, may have the honor given him, due to his Kingly Office. In this respect, I cannot blame them who blame others, for cry­ing up, and magnifying mans works in their own name. To say that Christ is always supposed as principal, Dr. Crisp in Phil. 3.8. is no sufficient Apology: For why onely supposed? why not he named, as well as Duties, and Righteousness? Certainly, it is not good ma­ners (to say no worse) to forget him, whiles his poor Instru­ments are so highly remembred. When Servants bring Presents from their Masters to any, they do not say, I bestow such and such a thing on you, but, My Master sends it you; if he should take it on himself, he should go for an arrogant fellow: nor will it salve the matter, when he is taxed for such arrogancy, to say, My Master should have been supposed, when he gave no hint of him. Me think it were comely (saith the Author rightly in this) in extolling of Mans Righteousness, explicitely to ascribe all the praise to the glory of Christ, Mr. Burges Vindiciae legir. and his grace: And, I see not (saith another ingeniously) but that Ministers may be humbled, that they have pressed religious Duties, but not so as to set up Christ: and hereby people have been content with Duties, and Sacraments, though no Christ in them: but as vessels were to be of pure Gold in the Temple, so ought all our Duties to be of pure and meer Christ for acceptation. Again, If Bernard said, He did not love to read Tully, because he could not read the Name of Christ there; how much rather may we say, That in many Sermons, in many a mans Ministery, the drift and end of all his preaching is not, that Christ may be advanced. And again, Let Christ be the matter of our Righteousness and Comfort, more then he hath been; you know the posts that were not sprinkled with blood, were sure to be destroyed, and so are all those persons and duties that have not Christ upon them. How sweet is the harmony of Dissenting Brethren? Me thinks, I would not lose a shred of that gold [Page 25] which both Authors (so strongly my heart beats and pants after unity) give out to be weight in the Ballance of the Sanctuary: It is observed by the former, That when the Church grew into credit, then Religio peperit Divinitas & filia devoravit matrem; I may as truly say, Christus peperit Justitiam, & filia devoravit matrem: just as if a King should promote a Favorite, and then he should be so applauded for his usefulness to the Subjects, that the King must be dethroned, and he Crowned in his place: — In all exigences, wants and extremities, how few followers hath Christ himself? how rarely are men sent to shelter themselves under the shadow of his wings? In the mean while, what hi­deous outcryes for Prayers, Mournings, Fastings, &c. to help men at a dead lift? What sending and posting to them in extre­mities, as if they kept a Court by themselves? for Christ is sel­dom heard of, at least not set up so high as to do all; and that this Righteousness is but meerly his ministring servant: What the Apostle said of himself, I may as truly say of the best Righte­ousness best assisted, What is Prayer, Mourning, Fasting, Hear­ing, but ministers by whom ye believed, and received mercy? 1 Cor. 3.5. and if but as ministers at best, shall they be greater then the Lord? Let me not be mistaken, I intend no derogation to Righteousness, but the bringing of it into it's own place, namely, that it is to be used as that, where according to Christs directions we may meet with him, from whose hands alone we may expect whatever we pant after, according to his will; reserving a submission to be disposed of otherwise, if he see fit. Again, it is not the Spi­ritualness, nor the fervency in the performance of Duties that carries it, but when Duties are performed as to the Lord, and for the Lord, and not to and for our selves; O my soul, in re­spect of all these ends, use and exercise Duties, but be sure of Christ in all, above all, more then all: O let Christ have the Crown set on his head, give him all the glory. Cast not away Du­ties, but cast them down at the feet of Jesus Christ, as the Twenty four Elders cast their Crowns, saying, Thou art worthy, Rev. 4.11. O Lord, to receive glory, and honor, and power: for thou hast cre­ated all things (all Duties) and for thy pleasure they are and were created.

SECT. 6. Of the Saints abilities or power to do Duties.

Obj. Psal. 77.10. BƲt alas, how should I perform my Duty? by nature I am dead, and except God give me an heart and strength, what can I do? There is no power in my hands, I am nothing in my self, and therefore till God come, or naked Christ come, I will sit down in discouragements; Let God do all, I see I have no ability at all, &c.

Ans. What sayest thou (O my soul?) surely this is thine infirmity; these conclusions 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 case, for that the Regenerate have in them a Seed, a Spiri­tual Principle, a power to do good: First, because such are living, and all life is a power to act. 2. Else there is no specifical dif­ference betwixt a man regenerate and unregenerate, if both were still dead, and without strength. 3. Grace is a renewing of that image of God and Holiness which we lost in Adam; but that was a power to do what God required, Eph. 4.24. therefore so far as that image is repaired, so far there is power. 4. Else we should not have as much benefit by the second Adam, as we had by the first: for the first would have communicated his power to do good, and being corrupted, doth communicate power to do sin; therefore much more by Christ have we a life, a power to do good in our measure.

Obj. Iohn 15.5. Sol. [...] sco [...]sm a me. Calv. Iohn 15.5.It may be objected, Without me ye can do nothing.

The meaning is, Except ye be implanted into me, ye can do no­thing: The word [Without me] signifieth, Seperate from me, or apart from me; and intimateth this onely, That till we are knit unto Christ, we are but dead, and barren branches, and so Christ explains himself, As the branch cannot bring forth fruit of it self, except it abide in the Vine, no more can ye, except ye abide in me.

Obj. Phil 2.13.It may be objected again, It is God that worketh, both to will and to do of his good pleasure.

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, onely that this power is of God: We should work [Page 27] out our salvation in humility, not boasting in our own selves, for all is received of God: More fully, God is said to work the will and the deed, 1. By giving a principle of Spiritual life, habitual grace, a renewed frame of heart. 2. By exciting and strength­ning this grace: and both these are ever afforded to the Saints, onely the latter is more or less, according to his pleasure: So that in the worst times, a Believer hath power to do good, though not alike at all times; and this power we must use, and put forth our selves as we are able, or we cannot with reason ex­pect his help. A Ship hath instruments of motion (though not an internal principle) and if the Mariner would have help by the winds, he must loose his Cables, and hoise his Sails; so must we, or else we may lie still.

Now that which we are to do, is, —

First, To stir up our selves; for God hath promised to meet us, and to reach out his hand to help us, if we be not wanting to our selves: It is certain, a godly man cannot by his own en­deavors alone raise up his soul, nor recover his loss, though he should lay Mountain upon Mountain, and pile endeavors upon endeavors; yet as endeavors without God cannot, so God without endeavors will not help us herein, and therefore labor we to quicken our selves (i.) work we upon our own hearts, by our understandings; as the striking of the Flint and Steel to­gether begetteth fire, so the meeting of these two faculties, ha­ving an internal life in them, do quicken the soul. Thus we see David pleading with himself, sometimes chiding, Why art thou cast down, O my soul, and why art thou disquieted within me? Psal. 42.5. Psal 103.1. some­times exciting himself to Duty, Praise the Lord, O my soul, and all that is within me, praise his holy Name: sometimes comforting himself in God, Turn to thy rest, O my soul, Psal. 116.7. for God hath dealt bountifully with thee: It was an usual thing for him to talk with himself, and he found so much good in this way, that he puts all upon it, Commune with your own hearts upon your beds, Psal. 4 4. and be still; the understanding is to the heart, as the stomack to the body, all is fed by it: Set therefore upon our hearts with quick­ning thoughts: for as rubbing and chafing the hands with hot Oyls, is a means to recover them, when they are benumb'd; so the plying of the heart with stirring thoughts, and inforcing argu­ments, is a means to revive it: And amongst all thoughts, there [Page 28] are none more prevalent, then Of sins past, Of Heaven, Hell, Eternity, Love of Christ, these are strong Cordials to chear up the Spirits.

2. To fall on the Duty; for if we be doing, he will work with us, in us, and for us. Is it thus (O my soul) that thy heart is stirred, rowzed, revived? then set to thy hands, idle beggars must be whipped, he that will not work, must not eat: Remem­ber, we have a life in us, if we be in Christ; and as we have a life, so there is a never-failing presence of the Spirit, to attend that power which we have: If then we put forth our selves 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 straight, to lay those swelling Mountains of Corruption level, but yet we must set to the work: Joshua could not with the strength of Rams horns sounding, cast down the walls of Jericho, but yet he must set upon the work; when the Midianites fall, there must be The Sword of the Lord, Iudg. 7.18. and Gideon: The father holdeth an Apple to the childe, the childe cannot reach it, yet his short arm must be put forth, and then the father, whose arm is long enough, will reach it to him; we must be doing, and yet when all is done, our hearts must learn habitually to say, Not I, but Christ in me: Let us still interest Christ in all we do, as the efficient-final cause.

SECT. 7. Of the Saints delights in Duties.

Mat. 11.30. MY yoke is easie, and my burthen is light, saith Christ; and that which makes it so, is, The delights which the Saints have in Gods service: Psal. 119.14.16.24.47.117.143. I have delighted in the way of thy testimo­nies, saith David: I have? yes, and I will delight in thy statutes: I will? yes, and Thy testimonies are my delight: They are? yes, and My delight shall be in thy Commandments: They shall be? how long? even to perpetuity it self; I will delight continually in thy statutes. These are the strings David beats upon, and they make heavenly Musick; Musick even cheering him in the midst of his sorrows: 92. Trouble and anguish are upon me, yet are thy [Page 29] Commandments my delight: and, Ʋnless thy Law had been my delight, I should have perished in my affliction.

Now the reason why Gods people finde such delight in Du­ties, is, 1. Because in Duties they come to see the face of God in Christ: Hence Duties are called The face or presence of God; Exod. 23.17. the Worship of the Jews was called, An appearing before God: David breathes out his desires in the same expression, When shall I come and appear before God? Psal. 42.2. The Queen of Sheba counted it an high favor to stand before Solomon, What high favor then is this to stand before Jesus Christ, and to hear wisdom it self speak to our souls? 2. Because in Duties they have converses, and com­munion with God, who is the God of all Consolation; and with the Spirit of God, who is called the Comforter: Now as a man that walks amongst Perfumes, must needs smell of the Perfume; so they that converse with the God of all joy, must needs be filled with all joy: and therefore David calls God His exceeding joy. The Saints look upon Duties (the Word, Psal. 43 4. Sa­craments, Prayers, &c.) as Bridges to give them a passage to God, as Boats to carry them into the bosom of Christ, as means to bring them into more intimate communion with their hea­venly Father, and therefore are they so much taken with them: When they go to the Word, they go as one goes to hear news of a friend; when they go to Pray, they go to talk with a friend; when they go to Read, they go to read a Letter from a friend; when they go to receive, they go to Sup with a friend: They look upon Duties and Ordinances, as those things whereby they have to do with God and Christ, and therefore are Duties so precious. Indeed, to them who have to do with nothing but Duty in Duty, but Prayer in Prayer, but Hearing in Hearing, to them Duties are dead, and dry, and spiritless things; but they that have to do with God and Christ in Duty, to them Duties are passing sweet and precious. This seems a Riddle to unre­generate men, they wonder what the Saints finde in Duties, where the sweetness, what the comfort is, what secret golden Mines they finde in these diggings, when themselves finde no­thing, but burthensom Stones, and Clay: Oh! the Saints meet with Christ in Duties, and therefore they cannot but finde great treasure: Davids soul was athirst, not for a Kingdom, but for God, for the living God, Psal. 42.2. It is the highest reward, Psal. 42.2. the [Page 30] very wages which the Saints look for in Duties, to finde God in them: Psal. 65.4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts: We shall be satisfied with the goodness of thy house, even of thy holy Temple.

A good Caveat in these days, when so many do cry down Duties: What, My Brethren, Shall we look upon that as our burthen, which is our delight? our bondage, which is our Priviledge? What is the happiness of a glorified Saint, but that he is always under the line of love, ever in the contemplation of, and converses with God? And shall that be thought our bur­then here, which is our glory hereafter? Take heed of this; take heed you do not think it an hell, a pain, a vexation, to be in God-approaching, and Christ-meeting Duties. I know weariness may be upon the flesh, there are weaknesses, and distempers there, but chide them away, entertain them not: Number it among your choysest Priviledges, Comforts, Delights, to converse with God in Christ: Consider if there be an Heaven, it is the very presence of this God in Christ. Hence they who meet with God in duty, usually finde their hearts sweetly refreshed, as if Heaven were in them: Psal. 16.11. For in thy presence there is fulness of joy, and at thy right hand there are pleasures evermore.

Obj. 1 But if there be such delight in Duties, what is the reason that wicked men account it a wearisomness, and burthen, and snuff at it: Mal. 1.13. Behold, what a weariness is it? and ye have snuffed at it, saith the Lord.

Ans. A wicked man cannot delight in Gods service, because it is above his capacity: Whiles he is at Duty, he is like a fish out of his Element; the Duty is heavenly and Spiritual, but he is worldly and natural, no wonder therefore he delights not in it. But more particularly, a wicked man delights not in Duties, —

1. Because of his ignorance of the worth and excellency of Duties, he cannot possibly delight in what he knows not: So much as we know, so much we desire and delight, and no more.

2. Because of his infidelity: Faith is the main organ of com­fort, and therefore no wonder (as it was said of the Jews) if the word preached do not profit him, Heb. 4.2. not being mixed with faith in him that heard it.

[Page 31]3. Because of the absence of the all-seeing and quickning Spirit: It is the Spirit that quickneth, the flesh profiteth nothing; Ioh 6.63. the words that I speak to you are Spirit and life: As the Body is dead without the Spirit, so Duties without Christs quickning Spirit, are dead and lifeless.

Obj. 2 But if there be such delight in Duties, what is the reason that the Saints themselves do miss of their comforts in Duties

Ans. I answer, 1. There are none of Gods people but they do sometimes or other finde comfort, either in Duties, or from Duties. 2. If at any time they miss of comfort, it is because they do not meet with God, whom they came to converse withal: As when a man goes to meet with a friend, and meets him not, he comes away sadded in his Spirit; so when a childe of God comes to some Duty, hoping to enjoy sweet com­munion with God in it, and then fails of his expectation, this must needs fill him full of sadness. It was an excellent speech of Bernard, I never go from God without God; happy Christian, Nunquam abs te recedo Do­mine sinc te. that when he goes to converse with God in some Duty, can say, I never go from God without God; I never go to God, but I meet with God; and, I never go from God, but I carry God with me.

Obj. 3 But if no comfort, no delight without God in our Duties, What then is my case, that have no sence, no feeling of Gods presence in Duties? When I have done all I can, methinks I cannot finde God, I cannot meet with Christ.

Ans. I answer, Hast thou indeed no sence of Gods presence, and yet hast thou a sence of Gods want? It is good then to observe the different effects of Gods presence, or else thou mayest wrong God, as well as thy self; to say he was not with thee, when yet he was: As 1. There are manifest and evident fruits of Gods presence in Duties; as, Much liberty of Spirit, much Joy, much Peace, assurance of Faith. 2. There are more inward and reserved fruits of his presence; as, Sence of want, sorrow for want, desire of enjoyment, willingness unto further Duties, to finde that which we want in some other: In the former, God is with us, and we know he is with us; in the latter, God is with us, and we know not so much: This was the case of the two Di­sciples going to Emmaus, Their eyes were holden, Luke 24.16. that they could not know Christ; yet afterwards when they did know him, they [Page 32] remembred, that they had sufficient evidence of his presence, even when they knew him not, Luke 24.32. Did not our hearts burn within us, while he talked with us by the way, and opened to us the Scri­ptures? Now whence was that fire, but from the Spirit of Christ conveyed in his Word?

Obj. 4 But what is the reason that Gods people do sometimes miss of Gods comfortable presence in Duties?

Ans. I answer, They miss of Gods comfortable presence, 1. Be­cause (it may be) they bring no vessels at all to hold the Conso­lations of God; I mean, no hunger after Gods presence in the Ordinance: or 2. Because they bring vessels so little, and so narrow-mouthed, that they will hold but very little water; I mean, they bring so little hunger after God, that God will not vouchsafe to satisfie it: or 3. Because they bring their ordinary hearts, their carnal and worldly hearts to heavenly and Spiritual Duties, hearts unsuitable to the Duties, hearts unsensible of the Duties: Thus a man findes no sweetness in his meat; the reason is not, Because his meat is unsavory, but Because his taste is distempered; the Ordinances are sometimes sweet, and wound always be so, were the souls pallate always in the same temper: or 4. Because there is some Achan unstoned, some sin unre­pented of that eclipseth the light of Gods countenance, some Spiritual obstructions; these, and such like are the causes, why the Saints sometimes miss of their comforts. — But the fault is never in the Duty, which is brim-full of rare and ravishing com­fort; Beatum me predicarem, &c. Sed rara hora, brevis mora, oh si duraret. Bernard. that as Bernard relates the story of himself, Sometimes when he went to his Prayers, he found himself dull, and heavy; but after he had strugled a little with his dulness, all on a sudden he was visited with the visitations of the Almighty: I should ac­count my self happy (said he) if these visitations would always last; but Oh, it continues but a while! And Austine relates this story of himself, that Ʋpon a time, when he and his Mother Monica were discoursing together about the joys of Heaven, and the comforts of Gods Spirit, they were so filled with joy, that Austine useth these words, Quàm mundus eviluit cum omnibus suis delectationibus. August. Lord, thou knowest in that day, how vilely we did esteem of the world, with all his delights. — The comforts of the world are not worthy to be named that day that we speak of these comforts: O the pure, the undefiled comforts and delights that are to be found in Duties, when [Page 33] God is found in them: Can a man who is cold, come to the fire and not be warmed? Can he that is in the dark, come into the open Sun and not be enlightened? God is the spring of Com­fort, and therefore surely our hearts will be comforted, if we meet with God in our Duties.

SECT. 8. Of the essential Requisites in Duties.

BUt what are they we call Duties? or what are those essen­tial Requisites (O my soul) in Duties? Many by Duties in­tend nothing but that which is external and sensible, as Coming to the Church, and receiving of Sacraments, &c.

I answer, These are like clothes upon a dead man, that cannot warm him, because there is no life within: The soul of all Du­ties is that which is internal, or essential; In which respect three ingredients are necessary, viz.

That they be

• From God.
• Through God.
• To God.

1. From God: It is of the very essence of a Duty, that it be commanded by God. Hence in one Chapter we read thirteen several times, I am the Lord; q. d. such and such Commands I injoyn you: Would you know the grounds? I am the Lord, Lev. 19. a God of soveraign Power and Authority, and my Will it is that such Duties be done. Look to this (O my soul) in thy Duties, know the Commands, and do them, because they are command­ed: If thou dost them, and yet knowest not that God com­mands them, this is no true obedience; or if thou knowest they are commanded, but yet dost them not because they are com­manded, or in Conscience to his Command, neither is this obe­dience to God. In all Duties rightly performed, there must be a knowledge of, and an eye to the will of our God, Rom. 12.2. Eph. 5.17. Rom. 12.2. Eph. 5.17.

2. Through God (i.)

• Through the Spirit, who doth Spi­ritualize them.
• Through Christ, who presents them, and makes them acceptable to God.

[Page 34]1. Through the Spirit of God: Now the Spirit works on our Spirits, stirs up the regenerate part to the performance of our Duties; and therefore look how much there is of the Inner man, of the regenerate part, of the holy Spirit in Duty, so far it is sanctified, so far it is accepted, and no further. God is my witness (saith Paul) whom I serve with my Spirit in the Gospel of his Son: Rom. 1.9. In every service we perform, our Spirit stirred up by Gods Spirit, must needs have a hand in it, or it is but the body and carcase of a right service: The soul, will, and affection, must go together with our Duties (that I mean by our Spirit) or the vitals are wanting. Ex. gr. If a man come to confess his sins, and yet slights them inwardly in his heart; if a man pray for reconciliation with God, and yet have no longing, and sighing in his heart after it; if he earnestly ask grace, or the Spirit of Mortification, and yet his heart doth not inwardly seek it, Now he prays not in the Spirit, and therefore God will not accept it; For God is a Spirit, Iohn 4.24. and they that worship him, must worship him in Spirit and in Truth: In Spirit (i.) not onely in the under­standing and minde (Prayer is not a work of wit, or of memo­ry) but also in will and affection: When all within us is opened, and explicate, and exposed to the view of the Lord; when we call in all our thoughts and affections, and recollect them toge­ther, as the lines in the Centre, or as the Sun-beams in a Burning-glass, That makes Prayer to be hot and fervent; whereas other­wise it is but a cold and dissipated thing, that hath no strength or efficacy in it.

Quest. If this spiritualness in Duties be so necessary, how is it that the Saints have so much of earth and flesh ordinarily in their Duties?

Ans. I answer, In every regenerate man there is both Flesh and Spirit; It may be the Flesh lies uppermost, and the Spirit lies in the bottom, so that a man, though a Saint, may hear carnally, receive carnally, pray carnally, that is, when the flesh hath gotten the upper hand, as in some fits it may, when the minde is filled with worldly sorrow, worldly rejoycing, and worldly desires; such Duties the Lord regards not, be the man never so holy: But if the regenerate part be acted and stirred up by Gods Spirit, and the Flesh that always hinders, be removed by the same Spirit, then are the Saints able to do their Duties to God in Christ Jesus Spiritually.

[Page 35]2. Through Christ: For Christ perfects, perfumes, and pre­sents our Duties to his heavenly Father; as Duties come from us, they savor of flesh, but the Angel of the Covenant mingleth much Incense with them, Rev. 8.3. and so he offers them upon the golden Altar, which is before the Throne. Here is sweet comfort (O my soul) What though thy Duties are weak, and cold, and con­fused, full of distempers, and damps? yet through Christ they are fortified, and enlivened, with his pacifying perfection, and inter­cessory Spirit: Through Christ they are perfumed with the pre­cious odours of his fresh-bleeding Merits, and blessed Mediation, and so they are made acceptable to God, that he may receive them, that he may not refuse and reject them.

Observe here a double Intercessor:

• One is the Spirit, that helps our in­firmities.
• The other is Christ, that makes them acceptable to God.

3. To God: (i.) to set forth his Glory, and Free-grace; for as his Name is blasphemed when we walk in wickedness, so it is glorified in doing our Duties: This is the end of all our Duties, indeed of all our doings; Whether ye eat or drink, 1 Cor. 10.31. or whatsoever ye do, do all to the glory of God: One Duty sancti­fying Christ and Free-grace in the heart, is more then a thousand. Yong Christians it may be do more works, but not as works of grace; the more Evangelical our works are, and the more to God (for that is the end of the Gospel, to honor Christ and Free-grace) the better they are: We are of the Circumcision, who rejoyce in the Lord Jesus, worship God in the Spirit, Phil. 3.3. and have no confidence in the flesh.

SECT. 9. Of the kindes of Duties in several divisions.

THese Duties some have distributed according to their seve­ral objects, God, our Neighbor, and our selves: 1. The Lord claims our Love, Fear, Honor, and Obedience. 2. Our Neighbor claims our Duty, Courtesie, Bounty: And for our selves, we must 1. Instrust the Ʋnderstanding: 2. Bridle the Will: 3. Moderate the Affections. Others in retribution to Christ, give us another scheame of such Duties, as they call meer Gospel- Duties. So it is our Duty, 1. To think and muse much on Christ, and upon his loves towards us. 2. To speak much of Christ, and to commend him to others: When the Spouse was asked, Cant. 5.9.16. What her beloved was above others? she sets him forth in every part of him, and concludes with this, He is altogether lovely. 3. To be oft in the company of Christ, and to grow up thereby into a familiar acquaintance with him. Now Christ is with us here but two these ways, Either in his Ordinances, or Providences, by his holy Spirit: So that to be oft in Christs company, is to be much in his Word, in Prayer, in Sacraments, in Christian communion, in Meditation, in examination of our hearts, in his Providences of mercies, Crosses and Tryals. 4. To do much for Christ, and that willingly: This is love indeed, To keep his Commandments, 1 Ioh. 5.3. and those are not grievous. 5. To suf­fer and endure any evil for Christ: What tell you me (saith Paul) of bonds and imprisonments? Acts. 21.13. I am ready, not onely to be bound, but to dye for the sake of Christ at Jerusalem. My life is not dear to me, Rom. 8.36. that I may finish my course with joy: For thy sake we are killed all the day long. No question these Heads will include all sorts of Duties: But the method I shall prosecute (wherein I desire to confound Duties, Ordinances, and Means, whereby a Christian walks on in the holy path) I have otherwise di­gested thus:

• [Page 37]The Duties of a Christian are either of
  • The first kinde, as Watchfulness.
  • The second kinde: And these have refe­rence—

• Either
  • onely to
    • Secret Ordinances, as
      • Self-examination.
      • Experiences.
      • Evidences.
      • Meditation.
      • Life of Faith.
    • Private Ordinances, either
      • In one Family, as Family-Duties.
      • In more Families joyned, as Christian Society.
    • Publike Ordinances, as
      • Hearing the Word.
      • Receiving the Sacraments.
  • Joyntly to all three, and they are either
    • Ordinary, as
      • Praying.
      • Reading the Word.
    • Extraordinary, as
      • Fasting.
      • Feasting.

Obj. It may be objected, That in this Analysis there is not that ex­press mention of Christ; and the reason why some vilifie Duties, is because the very Name of Christ is not in them.

Sol. But I answer, If the Name be awanting, yet Christ is not. I have heard of many that have stood much in appearance for Je­sus Christ, so that they would bow, and do homage to the very sound and syllables of his Name, and yet none more enemies un­to Christ then they, being the very limbs of Antichrist: Many (saith Christ) will say to me in that day, Lord, Lord, Mat 7.22. have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? 23.24. (as if the name of Christ had been a Spell) And then will I profess unto them, I never knew you, depart from me ye that work iniquity; and thereupon he concludes, that he onely is a wise man, 25 and builds upon the rock who hears Christs sayings, and doth them. Hence learn (O my soul) that he that presseth to the practice of the word of Christ, he preacheth Christ, he sets up Christ, though he do not directly name Christ, or though his Text be not literally of Christ; even as a man may have no other subject of his Sermon but Christ, and yet betray Christ. Thus much of Duties in general.

SECT. 1. Of Duties in particular: And first, of the Nature of Watchfulness.

VVAtchfulness is the first and principal help to all exer­cises of Religion; it is the eye to see them all well done and used, and therefore we set it in the front of all Du­ties: We are to watch unto prayer, Eph. 6.18. Eph. 6.18. and we are to watch unto hearing, Luke 8.18. Luke 8.18. and we are to watch unto fasting, Mat. 6.18. Mat 6.18. we are to watch to almsgiving, Mat. 6.1. Mat. 6.1. and we are to watch in all things, 2 Tim. 4.5. 2 Tim. 4.5.

Now for our better direction in the exercise of this Duty, observe we the

• Nature.
• Objects.
• Maner of it.

For the Nature of it: Watchfulness is a continual, careful ob­serving of our ways, in all the passages and turnings of our life, that we still keep close to the written Word of God. Keep thy heart in all diligence: Prov 4.23. Psa. 39.1. Psa. 119.9. I said, I will take heed to my ways, that I sin not with my tongue: Wherewith shall a yong man cleanse his way? by taking heed thereto according to thy word.

SECT. 2. Of the objects of Watchfulness.

THe object of our Watch is either

• Evil works, or sin.
• Good works, or Duties, or any thing in its own being, good.

1. Watch we must over sin,

• More general
  • Original sin, or corrupt Nature.
  • Actual sin.
• More special, as sins of our
  • Calling.
  • Constitution.

[Page 39]2. Watch we must over any thing (in its own being) good: And herein if we look for the adequate object, including every thing that ought to be watched, it is either

• Hearts,
• Tongues,
• Actions,

which howsoever good in themselves, yet if we watch not, they will soon contract evil.

SECT. 3. Of the maner of Watchfulness over sin Original.

THat we may watch over sin Original, or that inward corru­ption we carry about us, observe we these Rules:

1. Let us take matter and motives to humble our souls under the sight and sence of this inherent pollution. And to that pur­pose, consider we the rueful complaints of the holiest Saints against it: Rom. 7.24. O wretched man that I am (saith Paul) who shall de­liver me from the body of this death? Behold, I was shapen in iniquity (said David) and in sin did my mother conceive me: Psal 51.5. Did not God in Christ accept of our complaining, striving, grieving, and hating this, how could we finde any comfort?

2. Let us pray against it, that though it be in us, yet it may not hurt us, nor be imputed to us; That God would give us his Spirit to bridle our corruption, and especially that he would give us the Spirit of Sanctification, that he would cleanse us from this filth more and more, that he would season the fountain, and at last dry it up.

3. Let us strive after contrary holiness, and endeavor the re­formation of our natures and lives: Put we off the old man, Eph. 4.22.23. which is corrupt according to the deceitful lusts, and be we renewed in the Spirit of our minde.

4. Let us consider the Promises of Remission, and those Pri­viledges which the Saints have in the blood of Christ; and let us actuate and exercise our Faith in respect of such Promises: I knew that thou wouldst deal treacherously (saith God) and that thou wast called a transgressor from the womb; Isa. 48.8, 9. yet for my Names sake I will defer mine anger, and for my praise I will refrain for thee, that I cut thee not off.

SECT. 4. Of the maner of Watchfulness over sins Actual.

THat we may watch over Actual sins, observe we these Di­rections: —

1. Avoid we all occasions of evil: Be afraid, not onely of the fire and flame, but of the very smoke of sin; it is dangerous to approach near the Whirl-pit, or to play about the hole of the Asp, or the den of the Cockatrice; and therefore prayed David, Turn away mine eyes from beholding vanity; Psa. 119.37. not my heart onely from affecting it, but mine eyes also from beholding it: There is a shutting of the eyes from beholding evil, Isa. 33.15. brought in amongst other Duties by the Prophet Isaiah, to which is affixed this promise, 16. that such a one shall dwell on high, his place of defence shall be the munition of Rocks.

2. Resist we the temptations of sin: It may be (notwith­standing all our care) temptations will offer themselves, and urge us to evil, but then we must constantly resist, and this is praise worthy: If a man keep himself sober, when he cannot come to wine or strong drink, it is nothing; but for a man to be careful not to break the bounds of sobriety, when he shall be in place where wine is plenty, and no restraint of it, and where company will be urging him to take more then is meet, this is true temperance indeed: If a man live chastely when he wants his lewd company, it is nothing; but for a Joseph (sued and sought to by his Mistris, yea, urged and solicited day after day to con­descend to her adulterous desires) to refuse then, and to choose rather loss of present liberty by not sinning, Suadere & solicitare potest cogere omnino non potest. Aug. Hom. 12. Habet astuti­am suadendi, non potesta­tem cogendi, Idem in Psal. 91. & in Ioh. 12. Prov. 8.13. then to gain further preferment by consenting to sin, this is true chastity indeed. Away then with those idle apologies, I was urged to sin, I was provoked to lewdness, &c. Neither man nor Devil can compel you to sin, unless you will your own self: * The Devil may per­swade, intice, suggest, and provoke, but he cannot inforce nor con­strain; nor (unless your own hearts give consent) can he cause you to sin.

3. Confess we our sins, mourn we for sin, and especially la­bor we for hatred of sin: The fear of the Lord is to hate evil, Prov. 8.13. not onely to forbear it, but (as the Apostle speaks) [Page 41] to abhor it, Rom. 12.9. Rom. 12.9. as the meat that sometimes we have sur­feted of, our stomack nourisheth and goeth against it; so should our hearts rise against sin: And to this purpose consider we 1. The foulness of sin; it is fouler then the foulest Fiend in hell. 2. The illness of sin; it is a greater ill then the damnation of a mans soul, or then the destruction of all the creatures in the world. 3. The infectiousness of sin; it is of that pestilential property, that it pollutes every thing it comes near. 4. The per­niciousness of sin; it deprives us of Gods favor, of our part and portion of the blood of Christ, of the Providence of that bles­sed Trinity, of the guard of Angels, of the Communion of Saints, of heavens joys; and it brings upon us infinite sorrows, as blindeness of minde, hardness of heart, deadness of Spirit, desperate thoughts, horror of Conscience, vexation of Spirit, and (without Repentance) all the terrors of Hell. 5. Christs suf­ferings for sin; shal we not hate him that kils our Friend, Brother, Father? how much more sin, that put to death the Lord of life, who is indeed our dearest Friend, Brother, Father, Savior? Look on Christ crucified, and see if this will not make us hate sin.

4. Believe, and by Faith expect victory over our sin; yea, by that Faith in which we have confessed, mourned, prayed, let us rest perswaded, That such means shall not be used of us in vain: O lift we up the hand of Faith towards heaven, and lay hold on the promises of pardon, on the mercy of God in Christ Jesus.

SECT. 5. Of the maner of Watchfulness over special sins.

THat we may watch over our special sins, our Dalilah sins, our darling-delights, observe we these Rules:

1. Endeavor we the mortifying of this sin: Some one sin there is in every soul of us that is most predominant. Now it is the main work of a Christian, as to fall out for ever with all sin, so especially to improve all his Spiritual forces and ayd from hea­ven, utterly to demolish, and to beat down to the ground this hold, this bosom-sin.

2. Lay we load of deepest groans, and strongest cryes for [Page 42] mortifying grace against this dominiering sin; especially every Morning and Evening strive with God in our Prayers for a com­fortable conquest over it, inforce and inlarge that passage with an extraordinary pang of fervency, cry we mightily to God for power and strength against this lust, that continually wars against the soul.

3. Bend we our selves against the special acts, occasions, and opportunities of this sin; as suppose rash anger, the sin which a man sifteth, and pursueth to the extirpation of it; in this case, he should resolve with himself, not to speak harshly, nor to look fiercely, nor to use any churlish behavior, whether his Servant displease him with negligence, or his Friend offend him with un­faithfulness, or his enemy provoke him with ill language, or some malicious dealing.

4. As oft as we finde any motion of this sin to stir, and shew it self in us, it will be convenient, not onely to with-hold our consent, but withal to exercise some act of contrary holiness: As suppose Desire of revenge be the sin, which stirreth up our blood, and boileth within us, we must not onely forbear to avenge our selves, but also bend our selves to pray for him that hath offended us; and if he hunger, to feed him, if he thirst, to give him drink.

5. Settle we in our selves a purpose of heart to forbear it for time to come: In undertaking of which purpose, it will be ex­pedient to set our selves some short space of time, in which we may force our selves to the forbearance of it, as for a day, or a moneth, or the like; and when the prefixed time is come, we should then question our selves, How well we have performed? or how, or wherein we have failed? and then begin a new pur­pose, and prescribe our selves a like time, for shunning of the same sin; and so on from time to time, till we have gotten a full victory.

6. If in our daily or monethly review, we finde that we have been defective in performing of what we had purposed, then with an holy revenge we should correct our former errors, beg pardon for our defects, and punish our selves for such slothful­ness, or wilfulness, by abstinence from meat, ease, recreation; Keeping under our bodies, 1 Cor. 9.27. and bringing them into subjection, by mulct, or forfeiture of some portion to the poor, whereby we [Page 43] may feel smart: This holy revenge is commended by the Apo­stle, 2 Cor. 7.11. as a worthy fruit of serious Repentance.

7. Above all, without which all the rest are as nothing, Be­lieve the Promises of pardon in the blood of Christ: It is Faith in the Promises which will be able to cleanse, and purge the heart from this sin; Heb. 9 13, 14. If the blood of Bulls and of Goats (saith the Apo­stle) and the ashes of an Heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your Consciences from dead works, to serve the living God? the sence is, When a man hath once applyed the blood of Christ for his Justification, this effect will follow it, That there will accompany it a certain vigour, vertue, power, and [...]rength, which will also purge his conscience from dead works; there will go a power of the Spirit together with this blood, that shall not onely forbid him, and shew him that he ought not to do such and such evil things, but it shall cleanse his conscience from those roots of dead works, those corrupt lusts, and sinful affections that are in him, and that dispose him to that evil: Now this power is gotten by applying the blood (i.) by ap­plying the Promise of pardon and forgiveness by the blood of Jesus Christ: Let no man think by his own strength to prevail against any lust; it is not our endeavoring, praying, bending our selves against the special acts and occasions, exercising some acts of contrary holiness, purposing to forbear it, punishing our selves for it (if gone about by our own might, and power, and strength) will ever kill this sin; no, no, we must do all these at the feet of Christ, and draw vertue from Christ; we must Be­lieve the Promises, get assurance of pardon, get assurance of Gods love to us in Christ; we must labor to delight in God, to get communion with Christ, and then our hearts will grow to an application of the Commandment; and whereas before they resisted it, rebelled against it, they will then cleave to it, and love it, and delight in it, and receive an impression from it. This I take it is the meaning of that Text, 2 Pet. 1.4. Whereby are given to us exceeding great and precious promises, that by these we might be partakers of the divine nature, having escaped the corruption that is in the world through lust; q.d. by believing the Promises we are made partakers of the godly nature, and we overcome our [Page 44] corruptions and lusts: Consonant to which, is that of the Apo­stle, Rom. 6.3. Know ye not, that as many as are baptized into Christ, are baptized into his death? q.d. as many as are baptized into Christ, for reconciliation with God, must needs be baptized into his death; they must be dead to sin, as he was dead: We cannot be baptized into him for Reconciliation or Justification, but we must be baptized likewise for Mortification of the flesh, and for Resurrection to newness of life. To winde up all in a word, He that hath the strongest Faith, that believes in the greatest de­gree, the Promises of pardon and remission, he hath the holiest heart, the most mortified life: Sanctification and Mortification arise from that root of Justification. The blood of Christ hath not onely a power to wash us from the guilt of sin, but also to cleanse us, and purge us from the power and stain of sin▪ And therefore I say, the best way to get a great degree of Sanctifica­tion, the best way to get a greater measure of the graces of the Spirit, the best way to mortifie our sinful lusts, the best way to watch over our special sins, is to labor to grow in Faith, in the belief of those Promises of the Gospel of Christ; and this would be well observed by those that are a little legally byassed, or car­ryed to mortifie sin onely by Vows, Promises, shunning occasions, removing temptations, strictness and severity in Duties, fear of Hell and Judgements, scarce rising so high for their Mortifica­tion, as Christ. Now these in themselves are but empty, weak means of prevailing against sin, like the mighty Sails of a Ship, without wind and tide; no question but shunning occasions, strictness and severity in Duties, watchfulness, &c. dwell in their place and order, Saltmarsh Free-grac [...], page 68. who though a per­fect adversary, y t here brings truth abed. like Oars in a Boat (See Saltmarsh, Free-grace, page 68.) which though it be carryed with the Tide, if well ma­naged, yet they may help it to go the faster: Howsoever, it is Christ crucified which is the power of all in all; it is Christ lift­ed up, as Moses lifted up the Serpent, which strikes more sound­ness into the wounded beholder, then any other way; wherein some have toiled all their time for power over corruptions, and like Peter, have caught little or nothing, because Jesus Christ was not in the company.

SECT. 6. Of the maner of watchfulness over our Hearts.

THat we may watch over our hearts, observe we these dire­ctions:

1. Guard we the windows of our soul, the Senses: I made a Covenant with mine eyes (said Job) why then should I think up­on a maid? Iob 31.1. Psal. 119.37. Turn mine eyes from beholding vanities (said David) and quicken thou me in thy way. It is incredible, what a deal of pollution and ill the Devil conveys insensibly into the heart, through these floodgates of sin, and therefore we had need to watch over the Senses.

2. Go we down into our hearts, and consider well all our thoughts; these, if good, will bring forth good fruit; and if evil, they are the parents and begetters of all sins, the first plotters and contrivers of all Treasons and Rebellions of our life, the bellows and incendiaries of all inordinate affections, the Panders to all other lusts, that take thought to provide for the satisfying of them, the disturbers in all good Duties, that inter­rupt, and soil, and fly-blow all our Prayers, that they stink in the nostrils of God; and therefore consider and weigh well all our thoughts, for as our thoughts are, so be our affections, prayers, speeches, actions.

3. Let us make Conscience of our thoughts: By them espe­cially do we sanctifie, or sin against God; by them especially do we evidence our selves, to be sincere-hearted Christians, or dissem­bling hypycrites; by them especially will the Lord judge us at the last day, when he will make manifest the counsels of our hearts; 1 Cor 4.5. by them especially (if we will not make Conscience of them) will God lash us in Hell to all eternity, even by thoughts accusing; Isa. 33.8, there shalt thou meditate terrors, and study Gods wrath, toge­ther with thy own sins and miseries, for ever and ever.

4. Resist and crush we every exorbitant thought which draws to sin, at the very first rising: Is the temptation strong? en­counter it with this dreadful Dilemma, If I commit this sin, either I must repent, or not repent; if I repent, it will cost me more heart-break and spiritual smart, before I can purchase assurance of pardon and peace of Conscience, then the sensual pleasure can [Page 46] be worth; if I never repent, it will be the death and damnation of my soul.

5. Lodge we not so much as light thoughts, unprofitable or vain thoughts in our hearts; they will still be entring in, whilest we are in these houses of clay, yet lodge they must not. Hence the Apostle, Eph. 4.26. Let not the Sun go down upon your wrath; q. d. if thoughts of anger come in, in the morning or day time, they must be turned out ere night; or if idle thoughts offer to come to bed to thee, let them not lodge with thee. I deny not but many good thoughts and motions may pass, as strangers through a bad mans heart, and multitudes of vain thoughts and motions may make a through-fare of a Believers heart, and disturb him in good Duties, by knockings, and interruptions, and breakings in upon his heart, but still they lodge not there, they are not there fostered and harbored.

6. Forget and stifle we all thoughts of sinful actions already passed: The minde is very apt to run over the passages and cir­cumstances of the same sins, long since committed, with a new and fresh delight; this argues wickedness of heart, and such as when it is ordinary with the heart to do so, is not compatible with grace: Rom. 6.12. What fruit had you of those things whereof ye are now ashamed? All that the Saints reap out of such fruits, is shame and sorrow, and many a sad sigh: When Ephraim remembred his sins, he was ashamed and repented; a truly sanctified soul will hate the appearance of his former sins, and will have his heart inflamed with a zeal and revenge against it. What, do you repeat to your selves your old sins with delight? this provokes God exceedingly, you thereby stand to, and make good your former act; you shew a delight to rake in those wounds you have given Christ already, and therefore in hell it will prove the greatest gall, to remember your old sins; every circumstance in every sin then, will be as a dagger in your hearts. O study not these thoughts, forget them, stifle them!

7. Entertain all good motions put into your heart by the blessed Spirit, howsoever occasioned; whether by the Ministery of the Word, mindefulness of Death, Christian admonition, reading some good Book, some special Cross, or extraor­dinary Mercy; feed, enlarge, and improve them to the ut­most, so shall we preserve our hearts in a soft, comfortable [Page 47] temper, and heaven-ward, which is a singular happiness.

8. Endeavor we to preserve and keep up lively, holy, and Spiritual affections, and suffer them not to cool; or if we have grown remiss, endeavor to recover those affections again: Thoughts and affections are mutual causes of each other; Whilest I mused, the fire burned, said David: and again, Psal. 39.3. How love I thy Law? It is my meditation day and night. First, Psal. 119 97. his thoughts were the bellows that kindled and inflamed his affections: And secondly, his affections inflamed, made his thoughts to boyl, and to meditate on Gods Law day and night. Hence it is that men newly converted to God, having new and strong affections, can with more pleasure think of God then any else can.

9. Let us captivate and conform all the thoughts and imagi­nations of our heart, to the Rules and Soveraignty of grace; Bring into captivity every thought to the obedience of Christ: 2 Cor. 10 5. If thy change in words, actions, and all outward carriages were An­gelical, yet if thy thoughts be sinful and unsanctified, thou art a limb of Satan still: Purity in the inward parts, is the most sound evidence of our portion in the purity and power of Christ. O Jerusalem, wash thine heart from wickedness, Ier. 4.14. that thou mayest be saved: How long shall thy vain thoughts lodge within thee? God seeth (saith the Psalmist) and understandeth our thoughts afar off: And hence it is that many humble souls, Psal. 139.2. sensible of their secret sins, in the presence of Gods pure eye, are more grieved (setting aside ill example and scandals) for the rebelliousness of their thoughts, then the exorbitancy of their actions, for of these the world sees the worst; but concerning the other, it cuts them to the heart, that they are not so well able to preserve their inward parts in purity, towards the all searching eye of God, as their words and actions in plausibleness towards man.

10. Get we our hearts possest with deep, strong, and power­ful apprehensions and impressions of Gods Holiness, Majesty, Omnipresence, and Omniscience: If any thoughts be of power to settle, fix, and draw in the minde of man, they are thoughts of him. What is the reason that Saints and Angels in Heaven have not a vain thought to eternity, but that their eye is never off him? we finde it by experience, a blessed means to avoid distra­ctions in Prayers, to inlarge a mans thoughts in his preparations before, or at the beginning, if with a consideration of Gods [Page 48] Attributes and Relations to us, he sets on the Duty.

11. Let us elevate, and often lift up our hearts towards hea­ven: Consider the blissful depths of Gods boundless Mercies in Christ; Consider the glory, the everlastingness, the unutterable excellencies of that immortal shining Crown above, which after this life (and this life is but a bubble, a smoke, a shadow, a thought) shall be set on our heads by the hand of God; a very glimpse whereof is able to sweeten the bitterest griefs that can be, and to dispel those mists of fading vanities, which the world (heated by the fire of inordinate lusts) is wont to evaporate, and interpose betwixt the sight of mens souls, and the bliss of heaven.

12. Let us spend some thoughts, yea many thoughts, about the saving excellencies of Jesus Christ: Consider the wonder of our Redemption, the most admirable, and most astonishing plot of the blessed Trinity, sitting in Councel about the saving of our souls; a Mystery which the Angels stoop down to pry into, an Orient Pearl, that will out-shine all the sparkling Jewels of the whole Creation; Consider the Love-letters of Christ in his glorious Gospel; the Love-tokens he hath sent to our dear souls: And ah! what flames of divine affection? what raptures of zeal? what ravishments of delights? what brinish sorrows, and great indignation against sin? what extasies of obedience can be enough for our blessed Lord, and dearest Redeemer?

SECT. 7. Of the maner of watchfulness over our Tongues.

THat we may watch over the tongue, two things must be heeded:

• 1. That it be not unseasonably idle.
• 2. That it be not sinfully exercised.

1. That it be not unseasonably idle; and herein observe those generally, and much neglected Duties of

• Christian Reproof.
• Heavenly Discourse.

1. For Christian Reproof, observe these Directions: —

1. If a Brother be overtaken with a fault, or some less offence, [Page 49] admonish him in the spirit of meekness, considering thy self, Gal 6.1. lest thou also be tempted.

2. If he offend more grievously, then reprove him freely, and suffer not sin to rest upon his soul. Lev. 19.17.

Obj. But in this case, when, or how must we reprove?

Sol. This case is clothed with such variety of circumstances, and constancy of alterations, that we cannot give any particular dire­ctions; onely the Christian that is perplex'd what to do, let him consult with these bosom-Councellors:

1. With his Spiritual wisdom; it is that must suggest to him, when, and how to reprove, whether presently upon it, or some­times afterwards; whether directly and downright, or indi­rectly and by intimation; whether personally, or in the general; whether in a fair and milder maner, or with a more bold and resolute spirit; whether onely by discountenance, or by dis­course, &c.

2. With his heart: A reproof must not spring from any im­perious humor, of censuring, and medling with his brethren; from any secret ambitious desire, to purchase an opinion and reputation of holiness to himself, or from any other by-end, but from an heart truly humbled with sight and sence of its own infirmities, graciously resolved into compassion, and commisera­tion of the offender, and lifted up in a secret supplication for the success of the Reproof, and salvation of the party, all at once to Gods Throne of Grace.

2. For Spiritual and Heavenly discourse, observe these Dire­ctions: —

1. Apprehend all opportunities and occurrences which may minister matter of digression from worldly talk, into Divine discourse. It is pity that Professors should ever meet, without some talk of their meeting in heaven, or of the blessed ways and means that lead thereunto; and therefore by some wise transcision, turn thou the current of the discourse towards some heavenly good: It was the practice of our Savior, upon men­tion of bread, he prest upon his Disciples a disswasion from the Leaven of the Pharisees: Mat. 16.5, 6. And upon occasion of Drink being denyed him by the Samaritan woman, Iohn 4.10. he (forgetting his weari­ness, hunger and thirst) labors to allure her to the well-head of everlasting happiness.

[Page 50]2. Have ever in a readiness some common heads of more stir­ring and quickning motives to minde heavenly things; as the cursed condition of our natural state, the dear purchase of Christ to Redeem our souls, the incomparable sweetness of Christian ways, the vanity and vexation of earthly things, the uncertainty and misery of this short life, the everlastingness of our state in an­other world, the terrors of death, the dreadfulness of that great and last day drawing on now apace, the horrors of damned souls, &c. Mention of these things many times may strike full cold to the heart of the most sensual Belshazzar, and drive him into his dumps; and by Gods blessing may sometimes prepare the hardest hearts, for some thoughts of remorse, and more heavenly impressions.

3. Get we into our hearts an habit of more heavenly-minded­ness, by much exercise, and intercourse, and acquaintance with God, by often contemplation, and forecast of the sweetness, glory, and eternity of those Mansions above, by reflectings on time past, how long thy soul was detained in the state of dark­ness, what bitterness and terrors it passed through in the pangs of its new birth, what relapses and desertions it hath been inci­dent to, ever since that time to this; and being thus busied at home in our own hearts, we shall finde our selves much more pregnant and plentiful in holy talk when we come abroad: Men for the most part speak most, and most willingly of those things they minde most; such provisions within, will make the tongue so ready, that it cannot be unseasonably idle.

2. Watch we must over the tongue, that it be not sinfully ex­ercised: And herein observe these Directions: —

1. Be dumb to all unsavory communication; as, Lying, Swearing, Cursing, &c. O how do these sins wound the heart of Christ, and crucifie again the Lord of glory?

2. Be silent from Slandering, Backbiting, False accusing, Cen­suring: A true heart is ever most angry and displeased with, most Eagle-eyed, and watchful over, most strict and severe against its own sins; which homebred imployment haply hin­ders, and moderates a man from too much medling abroad.

Mat. 7 6.3. Give not that which is holy unto dogs, neither cast your pearls before swine, lest they trample them under their feet, and turn again and rent you: By Dogs are meant obstinate enemies, that [Page 51] maliciously revile the Ministers of the Word, and the Messen­gers thereof: By Swine are meant those sottish, scurrile wretches, who scornfully and contemptuously trample under foot all holy Instructions, Reproofs, Admonitions, tendred unto them by any Christian out of the word of truth. Now if accidentally such a son of Belial, or scoffing Ishmael, be in our company, we are commanded by Christ to say nothing, at least of the consola­tions of Christ, of the special promises of Christ, of the gentle entreaties of the Gospel of Christ: Consider this, and tremble, all ye that are scornful, and furious opposites to the purity and power of the Word; it is the Lords will that you should run furiously towards the pit of hell, and that no body should stay you; not a man must call and cry unto you, to tell you of such things as are peculiar to the Saints, in way of application to you: But he that is filthy, let him be filthy still; let him drink, be drunk, Rev. 22.11. de­spair, dye, and be damned: All this while not a word of comfort belongs to you.

SECT. 8. Of the maner of Watchfulness over our actions.

OUr actions are either

• Natural,
• Civil,
• Religious,

In all which observe these Directions:

1. Concerning Natural actions, as Eating, Drinking, Sleep­ing, Visitations, Recreations, &c. no constant Rule can be pre­scribed, because it is much diversified by health, sickness, age, constitution; and every one hath either learned by his own experience, what seasons, and proportions of such natural helps are fittest for his temperament, or he is most unworthy of that precious thing (an Understanding soul) which he bears in his bosom; onely let me inform Christians, that they may sin in any of these actions, and therefore let them beware and watch over themselves in the use and enjoyment of these things; which howsoever lawful in their own nature, yet by our corruption are capable of inordinateness and excess. Some are of opinion, That Christians are in more danger of being Spiritually undone, by a slie insinuation and insnarement of licentiousness and im­moderation [Page 52] in such lawful things, then by the gross assaults of foul sins and temptations; their hearts may rise against any work of darkness, as Adultery, Murther, Swearing, Prophaning the Lords day, Speculative wantonness, &c. which yet may too often be insensibly seized upon, by an excessive sinful delight, in things unsinful in themselves; and therefore we had need to watch over our Natural actions.

2. Concerning Civil actions, as Bargains, Contracts, Cove­nants, Dealings, Negotiations, &c. observe these Directions:

1. Think we seriously and solemnly of that Principle, Do as thou wouldst be done by: In a fellow-feeling real conceit, put thy self into the place, and impartially put on the person of the party with whom thou art to deal, and then returning to thy self, deal out and proportion unto him that measure in every particular, which thou wouldst be willing to receive at anothers hand, Mat 7.22. if thou wer't in his case: Whatsoever (saith our Savior) ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets.

2. Abhor with an infinite disdain, to get any thing by any wicked means, wrong doing, or unconscionable dealing; we may assure our selves in such cases, That besides the secret grumblings of our self-accusing Consciences, the angry eye of God sees secretly our doings, and will shortly, and most certainly re­venge.

3. Let our desire and delight never fasten it self immoderate­ly upon any earthly thing, though never so excellent: Exorbi­tancy and error this way, brings many times with it either a loss of the thing so doted on, or it may be a cross, or howso­ever a curse. O consider we the vanity of these earthly things! Consider we the glories above! Methinks this one preservative would be powerful enough to keep the heart of every Christian from doting upon the world, or suffering it to be possessed there­of, it is this, Every Christian by a fruitful Faith, may be assured of a Crown of life, either by assurance of adherence, or evi­dence, or both: Now if that once a day he should take a serious survey of the glory, everlastingness, and unutterable excellen­cies of that immortal Crown, which our dear Redeemer holds for him in his hand, ready to set upon his head, when he shall be dissolved from this vale of tears; Methinks it were able so [Page 53] to dull the edge, and dissolve the drossiness of all earthly de­sires, that they should never be able to heat or harden his heart any more.

3. Concerning Religious actions, as Meditating, Hearing, Reading, Fasting, Praying, Almsgiving, &c. observe these Di­rections:

• 1. In general.
• 2. In special.

1. In general, observe, That we draw and derive from Christ by the attractive force of Faith, Special abilities, 1. To perform all Duties. 2. To exercise all Graces. 3. To resist and over­come all Temptations and Corruptions which shall be befal us: To this purpose are those Promises of Grace and Strength, Isa. 44.3. Ezek. 36.27. Zech. 10.12. Joh. 1.16. And these are Se­curities given us from God, that we shall receive grace through Duties, which are the Conduit-pipes or instruments of convey­ing the same into the soul from Christ. This is to do all in the strength of Christ, and to take forth a great deal of Christ into the soul, so that not I, but Christ may live in me. Gal. 2.20.

2. In special, observe these Directions:

1. That before the doing of Duties, we remove all lets and impediments which may hinder, and improve all occasions which may forward us thereunto.

2. That in doing of them, we behave our selves well and wisely, performing them rightly and religiously.

3. After all is done, that we be careful all be not lost through our own vileness, and viciousness, privy pride, or se­cret hypocrisie.

For instance, Would we watch unto Prayer, Eph. 6.18. as the Apostle in­joyns us?

1. Then, before we fall on our knees, let us shake off three impoysoning and heavy hindrances, which otherwise will clog and clip the wings of our Prayers, that they will never be able to ascend up into heaven; as, Sin, Anger, and Distrust: and let us possess our selves of three excellent helps and inflaming fur­therances; the first is a right apprehension of Gods Dreadful­ness, Purity, Power, &c. The second is, a true sence of our own Vileness, Abominableness, Nothingness, &c. The third is, an hearty survey of the Infiniteness, and unexpressibleness of Gods [Page 54] Bounty, Blessings, and compassionate forbearance towards us.

2. After we are down on our knees, first repel with an un­daunted Spirit, Satans Blasphemous injections: Secondly, watch over the world with care and timely opposition, that if it be possible) not an earthly thought may creep into our heart all the while: Thirdly, strive to hold our hearts in heat, as well in Confession as Deprecation, in Deprecation as Petition; as well for purity of heart, as for pardon of sin throughout: Prayer is the creature of the holy Ghost, every part whereof we should heartily wish, and earnestly wrestle, That he would propor­tionally animate and enliven, even as the soul doth the body.

3. After we are risen off our knees, first, take heed of resting in the Duty, take heed of privy pride, and secret hypocrisie, take heed of returning with the dog to his vomit: Secondly, pursue and press after the things prayed for, by a timely appre­hension, fruitful exercise, and utmost improvement of all occa­sions, and heavenly offers, which may any ways concur to the compassing of them: But of this I shall speak more largely, when I come to the Duty of Prayer. Thus much of Watch­fulness.

SECT. 1. Of the Nature of Self-Examination.

VVE have done with Watchfulness, the eye that oversees and directs all other Duties: Now to the Duties themselves; wherein we shall follow this method: 1. To con­sider them as in reference to private persons: 2. As in reference to Families: 3. As in reference to publique Assemblies. The Philosopher in his method of Practical Philosophy, first handles Ethicks, in reference to particular persons; and then he pro­ceeds to his Oeconomicks, in reference to Families; and lastly, to his Politicks, in reference to Cities and Countreys. Of many particulars arise a Family; of many Families is constituted a City: The same order shall we follow in these Divine Arts, of our Ethicks, Oeconomicks, and Politicks. And we shall first handle Duties in reference to particular persons; of which sort are these:

• 1. Self-Examination.
• 2. Experiences.
• 3. Evidences.
• 4. Meditation.
• 5. Life of Faith.

The first Duty is Self-Examination: And for our better di­rection in the exercise of this Duty, observe we

• 1. Nature.
• 2. The Objects.
• 3. The Maner.
• 4. The Time of it.

For the Nature of it, Self-Examination is a kinde of judi­ciary proceeding, in which a man keepeth private Sessions at home, passing a Sentence on his Thoughts, Words, and Actions.

Or, for more distinct knowledge, two sorts of actions are implyed in this Duty of Examination, some

• Essential.
• Accidental.

1. Of the former sort, or of Essentials, are these three,

• Discussion.
• Application.
• Censure.

1. Discussion is a sifting of our life and dealings, by which we pull things out of the heap, where before they lay confused, and unseen, and by which we set every fact of ours in open view, that it may be scanned, and seen by it self what it is.

2. Application is a laying of these acts, thus searched and found out, to the Rule of Gods Law, which is the Touchstone of all our doings, and according to which God will judge us at the last day.

3. Censure is the judgement that our Mindes and Conscien­ces give upon our Thoughts, Words and Deeds, according to the Rule of the Law. These three laid together, make up the na­ture of this work of Examination: So that we may not unfitly describe it out of its own Principles, thus: —

Self-Examination is, A Discussion of a mans life, that his Thoughts, Words and Deeds may be seen, and censured according to the Rule of Gods Law.

2. Of the latter sort (or of Accidentals) are these two; viz.

• The one going before Examination.
• The other following after Examination.

1. That which goes before, is a purpose to better a mans Spi­ritual estate, by

• Correcting what is amiss.
• Confirming what is right.

2. That which follows after it, is a practice of such Rules as may back our Examination, and make it more effe [...]tual to us: I shall mention onely these three Rules:

1. That after we have examined, we then compare our pre­sent, with our former estate, and consider whether we have en­creased or decayed in grace.

2. That if we have profited in grace, we then consider by what means we have profited, that so we may make more con­stant use of such means; or if we have decayed in grace, we [Page 57] then observe by what temptations we were overcome, that so our former errors may make us more wary, and more resolute against them for the future.

3. That as we meet with any occasions of moment, concern­ing which we had a purpose to better our Spiritual estate, we then recal home our thoughts, and make use of our former re­solutions, and practice what we did purpose. — Out of all these laid together, we may more fully describe it thus:

Self-Examination is a discussion of a mans life, for the finding out the true estate of a mans soul towards God, accompanied with a purpose and practice of whatsoever upon tryal shall appear re­quisite for the salvation and good of a mans soul.

SECT. 2. Of the objects of Self-Examination.

THe object of our Examination, is either

• Evil works, or Sin.
• Good works, or Duties.

1. We must examine our sin in

• General.
• Special.

1. In General, whether of Omission or Commission: For as in the last Judgement, our Lord will not onely give Sentence against Murthers, and Oppressions, but against Uncharitable­ness, and Unmercifulness, in not feeding the hungry, in not lodging the stranger, in not clothing the naked, in not visiting the sick: So when we judge our selves, we must censure not onely our Robbing the poor, but our not Relieving the poor; not onely our Commissions of evil, but our Omissions of good.

2. In Special, whether of our Calling or Nature: These sins may breed special danger, because we are ready to drop into them of our own dispositions; and therefore in the daily care of our souls, we had need to examine our selves concerning these sins.

2. As we must examine our evil works, so our good works.

1. Because we are many times deceived with shews, thinking that good which is evil: Thus Paul thought he shewed much zeal, when he persecuted the Churches of Christ; Phil 3.6. and Micah [Page 58] thought he highly merited Gods favor, Iudg. 17.13. when he kept a Priest for Idolatrous service.

2. Because in the very works which are truly good, we do many times intermingle corruptions of our own; sometimes evil ends, and sometimes evil thoughts, and sometimes we per­form them in an evil maner; but always in our best devotions there are many imperfections and failings. Indeed this Exami­nation is a Duty necessary to all Duties: If we believe, we must do it with the heart, Rom. 10.10. Rom. 10.10. If we sing Psalms, we must do it with the Spirit, 1 Cor. 14.15. 1 Cor. 14.15. If we come to the Lords Supper, first Let a man examine himself, and so let him eat, 1 Cor. 11.28. 1 Cor. 11.28. If we pray, we must therein examine: And hence (as some ob­serve) the same [...] Hebrew word signifies to pray, and to judge a mans self.

But because Duties are of several sorts,

• inward
• outward

of

• Heart.
• Tongue.
• Action.

In examining these three, we shall inclusively examine all sorts of Duties that are in reference to them.

SECT. 3. Of the maner of examining our sins in general.

THat we may examine our sins of all sorts, observe these Rules:

1. Procure we a Catalogue of our sins, both before, and since our conversion; and to that purpose, go we through the Com­mandments one by one, and in each of them consider what sins are condemned, and what Duties are enjoyned: And hereupon question with our own hearts, Whether have I committed this or that sin? 2. Whether have I neglected this or that Duty? and as the heart answers, be ready to note down those sins whereof we stand guilty.

2. The sins thus found out, make we a solemn Confession to God, with deep Humiliation; let them be dolorous Confes­sions, with grief and sorrow for sin, and from a sight and sence of it: Thus Ephraim did, and God was feign to acknowledge it, Ier 31.18. I have surely heard Ephraim bemoan himself: O the Lord [Page 59] loves to hear such bemoaning Ephraims, and such bemoaning Confessions.

3. The sins thus confessed and bewailed, let us judge and con­demn our selves: This is that Duty instanced in by the Apostle, If we would judge our selves, we should not be judged. 1 Cor. 11.31. There is a Tribunal that we should every one erect within us, where Con­science is the Accuser, Reason the Judge, Fear the Goaler, Sor­row the Executioner.

4. After we have thus judged our selves, let us then ap­peal to Gods Throne of Grace; let us desire of God salvation in the Lord Jesus Christ; let us cast all our confidence on him; who never fails them that put their trust in him, and in his pre­cious Merits.

SECT. 4. Of the maner of examining our special sins.

THat we may examine our special sins, our Dalilah sins, ob­serve we these Rules:

1. Endeavor we to finde out this sin; and in our scrutiny, our examination, we may discover it by these marks:

1. That it is the Dalilah, which thy own Conscience and the finger of God in the Ministery many times meets with, and chiefly checks thee for.

2. That which thou art lothest to leave, hast least power to resist, and which most hinders the resignation and submission of thy soul and body to the Word and Will of God.

3. That which God often corrects in thee, even in the inter­pretation and guilty acknowledgement of thy self-accusing heart; and if ever the sword of the Spirit shall cleave it from thy bosom (which is infinitely to be desired) it will cost the bitterest tears, and deepest groans.

4. Thoughts, Plots, and Projects about it (a thousand to one) ordinarily seize upon thy heart at the very first waking, if they have not broken thy sleep, and troubled thee in thy dreams.

2. The sin once found out, do we pursue it, and make we a so­lemn Confession to God of it; mourn we under it, and desire we help from God for his mortifying Grace.

[Page 60]3. Settle we in our selves a purpose of heart, to forbear it for time to come: In undertaking of which purpose, it will be ex­pedient to set our selves some short space of time, as for a day or a moneth, &c. and when the prefixed time is come, we should then question our selves, How well we have performed? or how, or wherein we have failed? and then begin a new purpose.

4. Be we ever jealous of our selves, and of our infirmity and proneness to this sin. Now we have two grounds of this jea­lousie:

• 1. Lest we be deceived about it.
• 2. Lest we be overtaken with it.

1. We may be deceived, in supposing that we are utterly di­vorced, and quite delivered from this bosom-sin, when it is no­thing so; as thus:—

1. We may change onely in the outward form, and not in truth: For instance, whereas the same sin of Covetousness doth utter and express it self by Usury, Symony, Sacriledge, Bribery, Grinding the faces of the poor, Detaining ill-gotten goods, without restitution; we may perhaps insensibly glide out of one gulf of griping cruelty into another, or it may be from one of these more notorious, to some other less observed, and less odious in the world, and yet still abide in the chambers of Death, and under the tyranny of this reigning sin.

2. We may surcease, and refrain from the outward gross acts of such hateful villanies, and yet our inwards be still de­filed with insatiable, sensual hankerings after them: For instance, Whereas the foul sin of Uncleanness doth actuate it self by Fornication, Adultery, Self-pollution, immoderate abuse of the Marriage-bed, Speculative wantonness, we may perhaps forbear the external acts of uncleanness, and yet lie and languish in the delightful revolvings of them in our minde, in adulteries of thought.

3. We may change the kinde of our bosom-sin, in respect of the matter, form, object, every way; and yet upon the matter it self, it is but the exchange of one foul fiend for another: For instance, Wantonness may be our sweet sin in youth, and World­liness in old age; Hypocrisie may reign at one time, Apostacy at another; Furious Zeal for one while, Prophane Irreligiousness for another.

[Page 61]4. We may for a time pull our necks out of this strong yoke of Satan (out of a melancholick pang of slavish terror, serious fore-thought of death, lying everlastingly in Hell) but because it is not the work of the word, humbling us soundly under Gods mighty hand, planting Faith, and infusing mortifying power, anon will this unclean Spirit return, and rule in us again far more imperiously then before.— I know it is not impossible, but that a man after his conversion, by the sudden surprisal of some violent temptation, and cunning train of Satan, may be haled back to commit his sweet sin again (though it be an heavy case, and to be lamented, if it were possible, 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 formal enforced forbearance, engulphs himself again with more greediness into the sensuality and pleasures of his bosom-sin, he lies in it, and delights in it, and hardens himself more obstinate­ly in it: but the sound convert after a relapse, his heart bleeds a­fresh with extraordinary bitterness, and he cryes more mightily to God, for the return of his pleased countenance, and he prayes, and fortifies the breach with stronger resolution, and more invincible watchfulness against future assaults; observe then, if our change be but formal, outward, mistaken, tempora­ry, we are utterly deceived, and therefore we had need to be jealous of our selves.

2. We may be overtaken with this sin, before we be aware; our nature is very apt to take fire, our corrupt heart is like Tin­der or Gunpowder: This sin is called Pecatum in deliciis, our darling pleasure, our minion delight; it is ever ready at every turn to allure us, tempt us, perswade us; and the soul by a secret sensual inclination is apt to follow it, to feed upon it, with much affectionate sweetness: It may be we have sometimes given it a deaths wound, by the power of his might, who is our all in all, and yet as it is said of the first Beast, this deadly wound is ready to be healed again; it is an Hydra with many heads, Rev. 13.12. and if we be not still hacking and hewing, it will revive and recollect strength, and at last rage more then before; and therefore what need have we to this holy jealousie?

5. Above all, without which all the rest are nothing, believe we the Promises of Pardon, and of Sanctification: The Pro­mises [Page 62] of the first sort, I spoke to in our Watchfulness over this sin, and therefore now I shall speak of the latter. The Lord hath promised to deliver us from all our enemies, Luke 1 72, 74, 75. Heb. 10.16. that we may serve him in righteousness and holiness all the days of our life; The Lord hath promised to write his Law in our hearts, and that can never be, except he obliterate all the old-writing: Now then believe these Promises, and press the Lord with them, or we shall never be able to outwrestle our lusts; what though we finde our sweet sins, confess them, resolve against them, be jea­lous over them? unless we go to God and Christ in the Promises for strength, we shall lie down in sorrow: Could we of our selves subdue our Corruptions, God would not take this upon him, to give us new hearts, and new Spirits, to sanctifie us, to make us new creatures, to crucifie the flesh, to weaken the do­minion of sin: Alas, he knows our weakness, and he knows all is in his own power; and therefore if we would mortifie these lusts, we must go to him, and beseech him to do it. When a man is once in Christ, he lives by a Principle without himself: I live by the faith of the Son of God (said Paul) who loved me, Gal. 2.20. and gave himself for me: If we ask, Why will the Lord have our strength out of our selves? why may not a man have suf­ficient habitual strength in himself, by which he may be able to outwrestle lusts, and overcome temptations? The reason is, Be­cause no flesh shall rejoyce in it self, and therefore Christ is made Sanctification unto us: O let us believe these Promises, and have continual dependance on the Lord Jesus Christ.

SECT. 5. Of the maner of examining our hearts.

THat we may rightly examine our hearts, observe we these Rules:

1. Use we retiredness when we fall on this work: To this purpose, Psal. 4.4. saith the Psalmist, Commune with your own hearts on your beds, and be still: When we get alone purposely to study our hearts, our hearts will then come to us, they will be more [Page 63] apt to discourse with us privately, then in a crowd; and there­fore set we some time apart out of our publike or particular occasions to deal with our hearts, as David, who after the pub­like business was done, turned home to visit, 2 Sam 6.20. and to bless his own house.

2. Examine what thoughts are within, and which way runs the stream of our thoughts: The heart is an house of common resort, into which multitudes of thoughts, like so many guests, enter, and have free and open access; onely if it be sancti­fied, it ordinarily distils holy, sweet, and useful Meditations out of all objects; as the Bee sucks honey out of every flower, and a good stomack sucks sweet and wholesom nourishment out of what it takes to it self: So doth a holy heart (so far as sanctified) convert and digest all into Spiritual and useful thoughts: But on the contrary, if it be wicked, then a world of vain, light, wanton, prophane, and dissolute thoughts lodge there, and defile those rooms they lodge in; which made the Lord say to Jerusalem, O Jerusalem, Ier. 4.14. wash thine heart from wickedness, that thou mayest be saved: How long shall thy vain thoughts lodge within thee?

3. If upon examination we finde a lothness to entertain holy thoughts, and unsteadiness in them, a misplacing of them (which disorder is a vanity and sin, be the thought materially never so good) or if we finde in us many times a taking thought to fulfil the lusts of the flesh, Rom. 13.14. a representing or acting over sin in our thoughts (O how much of that precious sand of our thoughts run out this way) then let us humble our selves for them; and thus Agur teacheth, Prov. 30.32. If thou hast done foolishly in lifting up thy self, or if thou hast thought evil, lay thine hand upon thy mouth; (i.) be humbled, be ashamed of these thoughts.

4. After humiliation, we must proceed to Judgement: And to that end consider, what will be the subject of that great Inquest at the last day? The Apostle answers, 1 Cor. 4.5. The counsels of the heart: And who will be the Executioner? even Thoughts accusing: O then let us prevent this doom, and this execu­tion, by our own Judgement and Self-condemnation; let us sen­tence our hearts, and whip out our evil thoughts, and give them their pass.

[Page 64]5. Let us watch over, and observe our hearts ever after: Thoughts will be crowding in, when we have done all we can, yet let them know that they past not unseen; where strict watch and ward is kept, where Magistrates, and Marshals, and Con­stables are diligent to examine vagrant persons, you shall have few of them there: The reason that such swarms of vagrant thoughts make their Rendezvouz, and pass in our hearts, is, Be­cause there is no strict watch kept, we observe not our hearts with all diligence.

6. Set our thoughts in order every morning, strengthen and perfume our Spirits with some gracious Meditations on Gods Holiness, Majesty, Omnipresence, Omniscience: My soul waiteth for the Lord (said David) more then they that watch for the morning; Psal. 130.6. observe it, if you please, when we first open our eyes, there stand many suitors attending on us to speak with our thoughts, even as Clyents at Lawyers doors; but speak we first with our God, and he will say something to our hearts, and settle them for all the day after.

7. Now and then propose we to our hearts these two que­stions: 1. Heart, how dost thou? a few words, but a very serious question: you know, this is the first question, and the first salute that we use to one another, How do you Sir? I would to God we would sometimes thus speak to our hearts, Heart, how dost thou? how is it with thee for thy Spiritual estate? 2. Heart, what wilt thou do? or, Heart, what dost thou think will become of thee and me? as that dying Roman once said, Animula; va­gula, blandula, &c. Poor, wretched, miserable soul, whither art thou and I agoing, and what wi [...]l become of thee, when thou and I shall part? This very thing doth Moses propose to Israel, though in other terms, Deut. 32.29. O that they would consider their latter ends! And O that we would propose this question constantly to our hearts to consider and debate upon! Psal 4.4. Commune with your own hearts, said David; q.d. debate the matter betwixt you and your own hearts to the very utmost: Let your hearts be so put to it in communing with them, as that they may speak their very bottom. Commune,] or hold a serious communication, and clear intelligence and acquaintance with your own hearts: It was the Confession of a Divine, sensible of his neglect in this kinde, Mr. Lightfoot. I have lived (saith he) forty years, and somewhat more, [Page 65] and carried my heart in my bosom all this while, and yet my heart and I are as great strangers, and as utterly unacquainted, as if we had never come near one another: — Nay, I know not my heart, I have forgotten my heart; Ah my bowels, my bowels! that I could be grieved at the very heart, that my poor heart and I have been so unacquainted! We are fallen into an Athenian age, Acts 17.21. spending our time in nothing more then in telling or hearing News: How go things here? How there? How in one place? How in another? But who is there that is inquisitive, How are things with my poor heart? Weigh but in the Ballance of a se­rious Consideration, what time we have spent in this Duty, and what time otherwise? and for many scores and hundreds of hours or days that we owe to our hearts in this Duty, Can we write Fifty? or where there should have been fifty vessels full of this Duty, can we finde Twenty or Ten? O the days, moneths, years we bestow upon sin, vanity, the affairs of this world, whiles we afford not a minute in converse with our own hearts, concerning their case.

SECT. 6. Of the maner of examining our Tongues.

THat we may rightly examine our Tongues, observe we these Rules:

1. Search we into our dispositions, whether we are men of few words, or given to much speaking? The tongue may offend both ways, but especially if we are wordy.

2. Peruse with a broken heart and bleeding affections, the many kindes of those sins of the tongue, whereof (no doubt, at one time or other) we have been deeply guilty. Some num­ber them in thirty particulars; as, Blasphemy, Murmuring Defence of sin, Swearing, Forswearing, Lying, Equivocating, Slandering, Flattering, Cursing, Railing, Brawling, Scoffing, Giving ill counsel, Sowing seeds of Discord amongst Neighbors, Double-tonguedness, Boasting, Discovering of secrets, Hasty or in­discreet, Threatning, Rash Promises and Vows, Idle words, Lo­quacity, or Immoderate talkativeness, Filthy talking, Scurrility, or foolish Jesting, Tale-telling, Raising of rumors, Sinful silence, [Page 66] Rash censuring, Malicious informing, Whispering.

3. Consider we the last Judgement, when men shall give ac­count for every idle word; Mat. 12.36.37. for by our words we must be justified, and by our words we must be condemned. Will it not be a fearful Bill, wherein must be written every word that we spoke all our life long? O let us tremble to think of it, and judge and con­demn our selves, and seal up our lips with amazement, as if we were struck dumb.

4. Let us ever after set a watch at the door of our lips: I said, Psa. 39.2. I will take heed to my ways, that I sin not with my tongue; I will keep my mouth with a bridle. It is storied, That when this verse was read, or Lectured upon to a religious person, he cryed out, Tripart. lib. cap. 1. Stay there, and I will hear the rest when I have learned that verse: A long time after being demanded, Why he returnrd not to his old Master, he answered, that As yet he was not per­fect in his first lesson: And hence the Apostle could say, If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Iames 3.2. It is an hard work to bridle the tongue, and therefore we had need to watch over it.

5. Pray we the Lord for the guidance of his Spirit in right governing of our tongue; The preparation of the heart in man, Prov 16.1. and the answer of the tongue, is from the Lord; and there­fore prayed David, Psal. 141.3. Set a watch, O Lord, before my mouth, keep the door of my lips: Iames 3.6. O the tongue is a fire, a world of iniquity, as the fire flies about, so the tongue is said to have wings; as the fire assimulates and turns every thing into its own nature, so the tongue assimulates the hearts of men to whom it speaks; we had need therefore to pray, that God will order this fire in our mouthes, lest we kindle such a fire in the breasts of others, as we shall never live to quench again, and so kindle the fire of Gods wrath, which shall smoke to our destruction.

SECT. 7. Of the maner of examining our Actions.

THat we may rightly examine our actions (I mean such actions as are matters and concernments of the soul, whe­ther the work of saving grace, or the individual companions of [Page 67] this saving work, as Duties and Graces) observe we these Rules:

1. For the work of saving grace or Conversion, examine—

1. Whether ever our souls were wounded by a clear discovery and wide opening of our many ulcerous secret corruptions? Whether ever they were affected and pressed with a through sence and feeling of the fierce wrath of God, ready to break out into unquenchable flames of vengeance against us?

2. Whether after these bruisings and breakings, our souls ever cast their eyes upon that infinite sea of Gods mercy, gloriously streaming through the bleeding wounds of Jesus Christ upon every truly broken, contrite and wounded heart? Whether ever they setled and fastned their sight stedfastly upon their bles­sed Redeemer, as he was hanging on the Cross, strugling with his Fathers wrath for our sins, and crying out at last, It is finished?

3. Whether after this sight, and consideration of the work of our Redemption, our souls ever hungred and thirsted after the precious blood of the Lord Jesus, far more greedily and insatiably, then ever the panting heart thirsted after the rivers of water? Whether ever with strong cryes, prays, groans and sighs, they threw themselves with some comfort and confidence into the bleeding and blessed bosom of our dear Redeemer, and there hid themselves sweetly and deeply in his sacred wounds, and goared side, from the eager pursuit of the wounding Law, the rage of Satan, and stingings of their own Consciences?

4. Whether after this fast-hold upon the Passion and Merits of Christ, our souls ever received this comfortable news, That we were pardoned, justified, intitled by the Covenant of grace unto a Crown of Immortality, and endless joys in the Hea­vens? Whether this ever melted us into an Evangelical Repen­tance, to bewail heartily all our sins, and former wretchedness of life, for having so vilely and rebelliously grieved and offended so gracious and loving a Father?

5. Whether after these comforts and sorrows, our souls ever resolutely abandoned the practice of every gross sin, and threw out of their affections the liking and allowance of every the least infirmity? Whether we have ever since setled our selves to holiness of life, universal obedience to all Gods Command­ments, though not in perfection and height of degree, yet in truth and sincerity of heart?

It maybe every soul (truly converted) cannot speak affirma­tively to every of these Quaeres in intention, or height of mea­sure, though for the substance they can; and if so, we may con­clude, there is the work of saving grace.

2. For the individual companions of this saving work, as

• Duties.
• Graces.

1. For Duties, examine —

1. How we manage them before, in, and after the work? Of this we shall inform more particularly in most of the Duties, as we handle them in order.

2. What sensible and quickning communion we have with Christ in our Duties? This is the main business and end of all the Ordinances of Christ. It is ordinary with us to terminate our Devotions with a circular course of praying Morning and Evening, or of coming to Church every Lords day; we look no further, but onely to the exercise of the body, we see not any thing in the power of Christ shining out in strength in these Duties: And therefore examine we particularly—

1. Whether we have (in the use of any Divine Ordinance) an intimate, tender and effectual presence of Christ himself with us?

2. Whether we have a constant influence, a quickning power of Spiritual refreshing, a sensible Spiritual taste of Divine love, or of God himself by this presence of Christ? In right per­formance of Duties, we come to have fuller Union with Christ, and by this coming to him, we come to, and see the Father by him: And hence follows by this presence of Christ, these three things, 1. Peace with, and a Spiritual joy in God: 2. A strength communicated to walk with Christ, and in his power with God. 3. A sealed assurance 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 shall discuss at large in the Sacrament of the Lords Supper.

SECT. 8. Of the time of our Self-Examination.

THe Scriptures have determined no set time, yet some rules there are, partly in Scripture, and partly prescribed by holy men, which we may make use of, as thus:

1. There is no danger of surfetting upon too much; the oftner we reckon with our souls, the fewer things we shall have to reckon for every time; and the fewer things there be, the more readily will they be called to minde, and more exactly be scanned: This made Bernard Bern. in Cant. Serm. 58. fin. say of this work, If we will do it as often as we need, we must do it always.

2. The time that learned and devout men commend to us, is once every day: So Chrysostom, Chris. Exp. in Psal. 4. Let this account be kept every day; — Have a little book in thy Conscience, and write therein thy daily transgressions; and when thou layest thee down on thy bed, then bring forth thy book, and take an account of thy sins.

3. The time that especially Scripture holds forth to us, is at evening or at night: I call to remembrance, said David, Psal 77.6. my song in the night; I commune with my own heart, and my spirit made diligent search: And thus he bids us, Psal. 4.4. Chrysost. in loc. Commune with your own heart upon your bed, and be still. Upon which words says Chry­sostom, What means this that he saith, Commune with your own hearts upon your beds? q.d. after supper, when you lie down, and are ready to sleep, and have great quietness and silence, without presence or disturbance of any, then erect a Tribunal for your own Consciences.

4. Other times may be as occasion requires: When the Church of Israel was in distress, and sighed to God, then they encou­raged each other, Let us search and try our ways, Lam 3.40. and turn again to the Lord. When Christians purpose to receive the Lords Supper, then Let a man examine himself, and so let him eat: 1 Cor. 11.28. When we observe days of Fast for humiliation of our souls; or when we observe a Sabbath of Feasts, or especially when we are cast down upon our sick beds, and in expectation of our dissolution, then it's time to examine, and to judge our selves, 1 Cor. 11.31. that we be not judged.

5. Besides those daily and casual times, it is convenient also, [Page 70] after some good space of time, to examine our selves over again, ex. gr. after a moneth or a year, to consider our selves for the moneth or year past, that we may see how we have profited or decayed for that space of time; for as our members grow, and our shape every day changeth, and our black hairs turn gray, while we perceive it not, yet after some space of time, we may easily discern; so it is in our souls, besides the manifest changes which sometimes appear at the instant, there are certain insen­sible alterations, which are not to be discerned, but after some continuance of time: And for rectifying of these, it is necessary to take a more general view of our souls, in a monethly or year­ly examination; by this means we shall see wherein we are bet­ter or worse, how our zeal is encreased or decreased; if we are bettered since our last general account, we shall have occasion to praise God; if otherwise, we must therefore be humbled, and blow the coals of zeal, and stir up the grace of God in us, that we may strengthen the things which remain, Rev. 3.2. and are ready to dye.

To this purpose we read of many Ancients that were accu­stomed to keep Diaries or Day-books of their actions, and out of them to take an account of their lives: Such a Register (of Gods dealings towards him, and of his dealings towards God in main things) the Lord put into a poor creatures heart to keep in the year 1641. ever since which time he hath continued it, and once a year purposes (by Gods grace) to examine himself by it; the use and end of it is this:

1. Hereby he observes something of God to his soul, and of his soul to God. 2. Upon occasion he pours out his soul to God in prayer accordingly, and either is humbled or thankful. 3. He considers how it is with him in respect of time past, and if he have profited in grace, to finde out the means whereby he hath profited, that he may make more constant use of such means; or wherein he hath decayed, to observe by what tem­ptation he was overcome, that his former errors may make him more wary for the future.

Besides many other uses, as of his own Experiences and Evi­dences, which he may (by the Lords help) gather out of this Diary.

SECT. 9. The daily Register of a weak, unworthy Servant of Christ, for some years.

IT may be expected that I give some Example hereof; where­in, if I may any way advance Christ, or benefit his Church, though I lie in the dust, I shall willingly, in such things as are fit­ting to publish, subscribe the daily Register of a poor unworthy Servant of Christ, indeed one of the meanest of his Masters family for some space of time.

SECT. I. Of the Nature of Experiences.

EXperience (say some) is a knowledge and discovery of something by sence not evident in it self, but manifested by some event or effect. This description contains both Natural and Spiritual Experience; but my purpose is to speak onely of the latter, and in that respect I look strictly at Experiences, as Real proofs of Scripture truths. When I mark how true every part of Gods Word is, how all the Doctrines, Threatnings and Promises contained therein, are daily verified in others, and in my own self, and so improve, or make use of them to my own Spiritual advantage, this I call Experience.

SECT. 2. Of the gathering of Experiences.

THat our Experiences may further us in the way to Heaven, we must learn 1. To gather them: 2. To improve them. 1. For the gathering of them, the onely way is —

1. To mark things which fall out; To observe the beginnings and events of matters, to eye them every way, on every side, that they may stand us in stead for the future: This observation and pondering of events, with the causes that went before, is the ripener of wit; Isa. 42.23. Psal. 107.43. Who among you will give ear to this? who will hearken for the time to come? Whoso is wise, and will observe those things, even they shall understand the loving kindeness of the Lord.

2. To treasure up, and lay in these observations, to have ready in remembrance such works of God as we have known and observed. The Philosopher saith, that Experience is multi­plex memoria, A multiplied memory, because of the memory of [Page 87] the same thing often done, ariseth Experience: I remember the days of old, saith David; Psal. 143.5. I remember how thou didst rebuke Abimelech, and overthrew Nimrod, and Pharoah, and Ahito­phel: and thus would we treasure up Experiments, the former part of our life would come in to help the latter, and the longer we live, the richer in Faith we should be; even as in Victories, every former overthrow of an Enemy, helps to obtain a suc­ceeding Victory. This is the use of a sanctified memory, it will lose nothing that may help in time of need, or in the evil day; it records all the breathings, movings, stirrings, workings of a soul towards Christ, or of Christ towards a soul.

3. To cast these things thus marked and laid in under several Spiritual heads, of Promises, Threats, Deceits of the heart, Sub­tilties of Satan, Allurements of the world, &c. I might inlarge the Heads into any thing that is good or evil: 1. Into any thing that is good, whether it be God, or the things given us by God; his Spirit, his Councels, his Ordinances, his Work of Sanctifica­tion, and all the fruits of the Spirit. 2. Into any thing that is evil, whether it be Sin, or the fruits of Sin, as Corruption, in­ability to good, vanity of all the Creatures, the Judgements of God. Thus we must sort our Experiences, as the Apothecary sorteth his Drugs.

SECT. 3. Of the improving of Experiences.

2. FOr the improving of Experiences,—

1. We must consider what Scripture-truth is verified thereby in

• Others.
• Our selves.

1. In others, as if we consider how God blesseth and cheareth the religious; wherein that Text is verified, Isa 3.10. Blessed are the righ­teous, for it shall be well with them, for they shall eat the fruit of their doings: Or if we observe how God punisheth the carnal and hypocritical, wherein that Text is verified, Wo unto the wic­ked, it shall be ill with them, Isa. 3.11. for the reward of their hands shall be given them.

[Page 88]2. In our selves, as if by a Spiritual Experience we taste God to be good; 1 Pet. 2.3. wherein that Text is verified, If so be ye have tasted that the Lord is gracious: If we finde the things given us of God to be good; as that his Spirit is good, according to that Text, Thy Spirit is good: Psal. 143.10. That his Ordinances are good, according to that Text, Psa. 73.28. It is good for me to draw near to God; — and, This is my comfort in affliction, Psa. 119.50. for thy word hath quickned me: That Sanctification, and the fruit of the Spirit, are good; according to that Text, Lam 3.26. It is good that a man should both hope, and quietly wait for the salvation of the Lord: — It is a good thing to give thanks unto the Lord, Psa. 92.1. and to sing praises unto thy name, O most High: Gal 4.18. Heb. 13.9.— It is good to be zealously affected always in a good thing:— It is a good thing that the heart be established with grace; or if by Experience we discern the evil of sin it self out of measure sinful, Rom. 7.13. according to that Text, Sin by the Commandment is be­come exceeding sinful: If we finde out the corruption of our own Nature, Psa. 51.5. according to that Text, Behold, I was shapen in iniquity, and in sin did my mother conceive me: If we discover the abomination of our own righteousness, according to that Text, Isa. 64.6. We are all as an unclean thing, and all our righteousness are as filthy rags: If we feel our own inabilities to do any good, according to that Text, Rom. 7.18. To will is present with me; but how to perform that which is good, I finde not: — Not that we are suf­ficient of our selves, 2 Cor 3.5. to think any thing as of our selves, but our sufficiency is of God: If we have tryal of the vanity of all crea­tures, as of Riches, Honor, Wisdom, according to that Text, Vanity of vanities, Eccles. 1.2. all is vanity: O how will these blessed Expe­riences, backed by Scripture truths, kindle our affections! I deny not, Faith works more stedfastness, and firmness of adherence, but Experience usually breeds the greater strength of affections: I love the Lord, Psal. 116.1. (saith David) and why so? because (of this Experience) he hath heard my voyce, and my supplications.

2. We must endeavor to produce that fruit, that frame of heart, which the Lord requires, directs, and looks for in such and such cases. Thus the Sanctification of Experiences is evidenced by the Dispositions answering Gods minde, which are left upon the heart, and brought forth into the life afterwards; namely, when Divine discoveries are the more strongly believed; the heart by threats more kindely awed; adherence to the Promises [Page 89] more strongly confirmed; the deceitful heart more narrowly watched; Satans suggestions more watchfully resisted; the be­witchings of the world kept at a greater distance from the soul; in a word, when by this experimental application of Gods works to his word, God is more advanced, and Self more abased, the honor of the Lord is more studied, and the edification of his people endeavored, holy love encreased, service quickned, faith strengthned, Christ improved; then is this business Christianly managed indeed. But of these more largely in the next Se­ction.

SECT 4. Of the Sanctification of Experiences in their several Uses.

THe Sanctification of Experiences is evidenced (as we said) by such Dispositions as these: —

1. When Divine discoveries are more strongly believed; this is one fruit of Experience, it wonderfully strengthens our faith: When the Israelites saw the Egyptians drowned, then they be­lieved the Lord, and his servant Moses. Exod. 14 31. When we finde all things in the event to be as we believed, this confirms our Faith, as David knew that God favored him, by his deliverances. Psal 41.11.

2. When the heart by threats is more kindely awed: This another fruit of Experience, Psal. 52.6. The righteous also shall see and fear; first see, and then fear: When the Primitive Christians saw Ananias fall down, and give up the ghost, Acts 5.5. then great fear came on them that heard those things; this holy fear many a time possesseth the Saints: Psal. 119.120. My flesh trembled for fear of thee (saith David) and I am afraid of thy judgements.— When I heard, my belly trembled (saith Habakkuk) my lip quivered at the voyce; Hab. 3.16. rottenness entred into my bones, and I trembled in my self, that I might rest in the day of trouble: As the childe quaketh when he seeth his Father correct a servant, so the faithful tremble when they observe the severity of Gods wrath against impenitent sinners.

3. When the deceitful heart is more narrowly watched: Hath it cozened us once and again? Experience hereof will [Page 90] breed in us a godly jealousie and suspition over our hearts; we are now conscious of our own weakness, and of the snare that is in every creature, to take and entangle us; and this will make waking Believers circumspect and careful, how they entertain evil motions, how they keep up holy thoughts, how they per­form holy duties, how their affections move towards that which is above, lest they should miscarry upon the sands.

4. When Satans suggestions are more watchfully resisted, this is the voyce of Experience in such a case, Doth Satan furiously assail us? be not dismayed; Are his temptations most fierce? be we most diligent in the means of grace, the practice of holiness, the labors of an honest calling; Pray earnestly, exercise faith, stick faster to the word of promise, stop our ears against scruples and doubtings; Draw nigh to God, for Satan will then cease to vex thee with his temptations any more: Resist the Devil, and he will fly from you: Lam. 4.7. it is true, the Believer is too weak of himself to withstand the least assault, but if we relie on the Lord, we may through his power be made victorious in the greatest assaults whatsoever; and here is the comfort of Experience, That a Soul having once returned with victory, through the power of his might, He will abide in the secret place of the most high for ever.

5. When the bewitchings of the world are kept at a great distance from the Soul: This was Solomons case and cure, after all his travels and great delights, he no sooner returns as to him­self, Eccle. 1.2. but he fills the world with this news; What news? Vanity, And what more? Vanity of vanities; And what more? All is vanity: Experience of its vanity, weans him from the love of this earth, it takes him off the creature, and lifts him unto the Lord his Creator; so should we (if ever we were charmed with such Syren songs) be more careful, lest we be drawn away with the pleasing delights of things transitory, and keep them at a greater distance from us.

6. When the Lord Jesus is more studied and advanced: The man that feels Christs gracious power and vertue, will be sure to exalt Christ, and set him up on high; when Israel saw the mighty work of David in overthrowing Goliah, then David was much set by: The Believers experience of Christs mighty and gracious working, makes Christ very precious to him, then [Page 91] he cryes, as the Soldiers of David, 2 Sam. 18.3. Thou art worth ten thousands of us: Hence it is that Gods people value him above all their profits, friends, ease, credit and lives. Matthew left the Re­ceipt of Custom, James and John their Ships, and Nets, and Father, and followed him, yea, Rev. 12.11. many for his sake loved not their lives unto death; no wonder they had many sweet experiences of Christ: Christ to their apprehension was the fairest of ten thousand, none but Christ, none but Christ.

7. When the peoples edification is endeavored: Have we tasted of the goodness of God? let us then provoke others to believe, and to serve the Lord together with us; this is one end of Experience, and that use we should make of it towards others. When Gideon heard the telling of the dream, and the interpre­tation thereof, he worshipped, and turned into the host of Israel, and said, Arise, Iudges 7.15. for the Lord hath delivered the host of Midian into your hands.

8. When a mans own self is more abased: Do we live the life of grace and true holiness? this will teach us to deny our selves whol­ly: If any man (saith Christ) will come after me, Luke 9.23. let him deny him­self; q. d. If any man will come after me in the knowledge of my Will, in the belief of my Promises, in the love of my Truth, in the obedience of my Precepts, let him deny himself, let him lay aside his own wisdom, his own will, his own imagination, his own affections, his own ends, as base and unworthy marks to be aymed at: Let him deny himself; whatsoever is of himself, or belonging to himself, as a corrupt and carnal man; let him go out of himself, that he may come to me; let him empty himself of himself, that he may be capable of me, that I may rule and reign in him, and that he may wholly subject himself to me and my service: This the Apostle stiles, A living, not unto our selves, but unto him that dyed for us; he alone understands, 2 Cor. 5.15. and hath experience of the end of Christs death, that makes Christs glory the end of his life, and lives not to himself, but to Christ.

9. When holy love is more encreased: I love the Lord, Psal. 116.1. be­cause he hath heard my voyce and my supplication: We cannot taste of the Lord, but we must have an hearty love to the Lord: Will you hear the voyce of Experience? this 'tis, O taste, Psal. 34.8. Can. 2.5. and see how good the Lord is; and then, O stay me with flaggons, [Page 92] and comfort me with Apples, for I am sick of love; such a one truly affects Christ, and all that follow Christ; such a one loves the person of Christ, without his priviledges; a naked Christ, as well as a Christ cloathed with all his robes, in all his glory and resplendent beauty; Christ in a Prison, as well as Christ in a Throne: Thus John (after all his Experiences of Christs love to him) could love Christ on the cross, when other forsook him, as well as in the Temple, when he was working miracles.

10. When hope is quickened, such times may come, that death and darkness may surround us, and we may grovel in the dust: But here is our comfort, That tribulation worketh patience, and patience experience, and experience hope: Have we any Ex­perience of Gods gracious dealings with us in former times? Rom. 5.4. have we sometimes been refreshed by his hand? hath he sometimes helped us? was he found of us when we sought him? nay, often unsought for? hath he come to our souls, and renewed our stock, and filled our becalmed spirits with fresh gales of grace? how should we then but hope? As it was in this respect, it is, and ever shall be; if new temptations arise, and new lusts break in and spoil, 2 Tim. 4.17, 18 it is the voyce of Experience, I was delivered out of the mouth of the Lyon, and the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom, to whom be glory and dominion for ever and ever—and, We had the sentence of death in our selves, 2 Cor. 1 9, 10. that we should not trust in our selves, but in God which raiseth the dead, who delivered us from so great a death, and doth deliver us, in whom we trust he will yet deliver us.

11. When joys of the Spirit are raised and stirred up: Who is he that hath not been delivered out of some miserable exigents? and if we have, Psa. 71.20, 21. we may well say with David, Thou hast shew­ed me great troubles and adversities, but thou wilt return and re­ceive me, and wilt come again, and take me up from the depth of the earth, and comfort me: Former comforts are as a bill obli­gatory under Gods hand, to assure us that he will not forsake us: Iohn 13.1. Psal 63.7. Whom God loves, he loves unto the end—Because thou hast been my help, therefore in the shadow of thy wings will I rejoyce.

12. When Faith is more and more strengthened, Expe­riences should be turned into Confidences: Thus David im­proved his Experiences, 1 Sam 17.36, 37. The Lord that delivered me out of the paw of the Lyon, and out of the paw of the Bear, he will deliver [Page 93] me out of the hand of this Philistine: In like maner should we take notice of Gods dealings, and after we have once tryed him and his truth, let us trust him for the future; Tryed Truth, and tryed Faith unto it, sweetly agree, and answer one ano­ther. Hence it is that Experience of Gods love, should refresh our Faith upon any fresh onset; Iudg 5.31. So let all thine enemies perish (said Deborah, the heart of that blessed woman was enlarged, as it were Prophetically) when one falls, they shall all fall; there is the like reason, So let all thine enemies perish, O Lord. Expe­rience in our selves or others, will inlarge our faith to look for greater matters still from our gracious powerful God: Hath the Lord given us a victory over the Philistins? then Awake, awake Deborah, awake, and be inlarged, O my faith! Every new Ex­perience is a new knowledge of God, and should fit us for new encounters: I deny not but we ought to trust God upon other grounds, though we had never tryed him; but when he helps our faith by former Experiences, this should strengthen our confidence, and shore up our Spirits, and put us on to go more chearfully to God, as to a tryed friend. It was the speech of one eminent in holiness, upon occasion of the accomplishment of a great request made to God by him, I have tryed God often, now I will trust him indeed. If we were read in the story of our own lives, we might have a Divinity of our own, drawn out of the observation of Gods particular dealings towards us: we might say, This and this truth I dare venture upon, I have found it true, I dare build all my happiness upon it; as Paul, 2 Tim. 1.12. I know whom I have trusted, and I am perswaded he is able to keep that which I have committed unto him against that day; q. d. I have tryed him, he never yet failed me, I am not now to seek how faithful he is to all those that are his.

13. When scruples and doubts are removed, O (cryes the soul) I have many Experiences, but no Comfort as yet. Thus Da­vid, after the remembrance of his songs in the night, left his soul still in doubt; and he goes on to say, Psa. 77.7. Will the Lord cast off for ever? and will he be favorable no more? In this case it is the duty of Christians, to call to minde their former Experiences of Faith and Joy again and again: for though they comfort not at one time, yet they may at another. Have we found a Promise (which is a breast of Consolation) milkless? yet again suck, Com­fort [Page 94] may come in the end: If after we have impanell'd a Jury and Grand Inquest to search, and our first Verdict condemns us, or they bring in an Ignor [...]mus; yet do, as wise Judges often do, send them about it again, they may finde it the next time: Jo­nah Ionah 2.4. look'd once, it seems, and found no comfort, for he said, I will look again towards thine holy Temple: So some have look'd over their hearts by signs at one time, and have to their thinking found nothing but Hypocrisie, Unbelief, Hardness, Self-seeking, &c. but not long after, examining their hearts again by the same signs, they have espyed the Image of God drawn fairly upon the Tables of their hearts, and so found a world of com­fort.

O but (cryes the soul) I have tossed and tumbled over my heart, I have searched into the Registers and Records of Gods dealings, and me thinks, I can call nothing into remembrance betwixt God and me: What, nothing? look again: Did God never speak peace to our hearts? Did Christ never shed his love abroad into our souls? Have we at no time found in our heart pure streins of love to Christ? Pure drops of godly sorrow for offending Christ? Have we never an old tryed Evidence, which hath been acknowledged and confirmed again and again in open Court? What, not one? Surely, if we can now call to minde but one, if in truth, it may support us: If one Promise do belong to us, all do; for every one conveys whole Christ, in whom all the Pro­mises are made, and who is the matter of them: As in the Sa­crament, the Bread conveys whole Christ, and the Wine conveys whole Christ: so in the Word, every Promise conveys whole Christ; if we can but say as the Church of Ephesus, This thing I have, Rev. 2.6. that I hate sin: we may plead this to God, yea though it be in a lesser degree, if in truth and sincerity (for God brings not a pair of Scales to weigh, but a Touchstone to try our gra­ces) if it be true gold, though never so little of it, it will pass current with him: Isa. 42.3. He will not quench the smoking flax, though it be but a smoke, not a flame; though it be but as a wick in the socket, (as it is in the Original) likelier to dye and go out, then to continue, which we use to throw away, yet he will not quench it, but accept it. O let us comfort our selves with these words!

O but (cryes the soul again) I have searched all crevases for light, but alas, I cannot see the least beam of it: What help now re­mains? [Page 95] If it be thus, poor soul, Be not faithless, but belie­ving. Christ helps some to live above glorious Manifestations; sometimes in absence of these Manifestations, just ones may live, and rejoyce in the invisible Essence of God: Christians may live waiting on God, when his face is wholly hid from them; or Christians may live depending on God, when all other subordinate stays or helps are lost: In such a soul there may be this resolution, Let God do what he will with me, Ile hang on him still, Though he kill me, yet will I trust in him, and there is comfort in this.

If so (saith the soul) then what need of Experiences, so long as I have the Promises, and may live by Faith? O but for all this, be not careless of Experiences: for 1. It is the goodness of God, that besides the promises of good things to come, he is pleased to give us some present evidence and taste of what we believe: This heightens his mercy, that besides Faith, he should train up his Children by daily renewed Experiences of his father­ly care. 2. Though it be one thing to live by Faith, another thing to live by sight, yet the more we see, and feel, and taste of God, the more we shall be lead to relye on him, for that which as yet we neither see nor feel: This is the very meaning of God, that by that which we feel, we might be strengthned in that we look for.

SECT. 5. The consideration of Experiences in a practical course; or some practical Rules to be observed.

IT were good for Christians intending the practical part, to ob­serve these or the like Rules:

• Some Cautionary.
• Some Directory.

1. The Cautionary Rules may be these:—

1. In gathering Experiences, Beware of misprision of Gods Providences. There are many mistakes now adays, and there­fore it is our best and onely course, for our security, to interpret all Gods works out of his Word: We must make the Scriptures [as we said before] a construing book to the book of Gods [Page 96] Providences: Judge neither better of prosperity, nor worse of adversity, then Gods word warrants us. This was the Psalmists cure, his Experience put a Probatum est to this prescription, When I thought to know this, Psa. 37.16, 17 it was too painful for me, until I went into the Sanctuary of God, then understood I their end: God may prosper a wicked man, and he may construe this as an argument, and note it as an Experience of Gods gracious dealing with him, and dear love unto him: Isa 8.20. O take heed! To the Law and to the Testi­mony, if they speak not according to this word▪ it is because there is no light in them.

2. In improving Experiences, beware how we argue from one Experience to another: Judgements threatned, are not always inflicted after one and the same maner; God meets with the wicked sometimes in this life, and sometimes he reserves their plagues for another. In like maner the gracious Providences of God are not always dispensed after one and the same maner; indeed David could say, 1 Sam. 17.36, 37. The Lord that delivered me out of the paw of the Lyon, and out of the paw of the Bear, he will deliver me out of the hand of this Philistine; and Paul could say, I was delivered out of the mouth of the Lyon, and the Lord shall deliver me from every evil work: 2 Tim. 4.17, 18. and so we may say, that God many times hath delivered us, and doth deliver us, and therefore that he will deliver us still: But this maner of arguing, as it is demon­strative, so it hath some limitations, which we must carefully take notice of; as

1. That besides a meer Providence, we take notice of some Promise of God on which we build: Thus Paul delivered from death at one time, argued that God would deliver him at an­other time; but in his arguing he eyes the Promise, he hangs on God, 2 Cor. 1.9,10 which (saith he) raiseth the dead.

2. That we consider the maner of the Promise, because

1. Some Promises are disjunctive; as when God in his mercy conveys any thing to us either in particular, or in the equivalent, by way of Commutation and Compensation with Spiritual things. Rom 5.4. Thus a Christians Experience works Hope, but not al­ways of the self-same outward issue, and maner of deliverance out of his trouble, which he hath before time found; No, we must hope according to the Word, or according to the quality of the Promise: Pauls hope (after Experience of many deli­verances) [Page 97] was not expresly or peremptorily, that the prick in his flesh should be removed, but that Gods grace should be sufficient, and so he had the fruit of his former Experience, because he obtained an equivalent supply, but not otherwise.

2. Some Promises are conditional in respect of us; as when God promiseth protection from contagious sickness, and from trouble, and war: If my people which are called by my Name, 2 Chron. 7.14. shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sin, and will heal their land. In these or the like Promises, God may give us the Experience of his Word at one time, but deny it at another, because we fail in the condition of the Promise on our parts. Observe, Chri­stians! would we conclude a deliverance as formerly, be sure then to look to the frame and disposition of our Spirits: If we are in the way of the Promise, then we may conclude it for certain; if we meet God in the course of his Providence, or in the improvement of the means he hath appointed, then we may set it down, That God will do whatsoever he hath promised to give, in his own way, or other­wise not.

3. Some Promises are indefinite; as that in Jam. 5.14, 15. Iames 5.14, 15. Is any sick among you? let him call for the Elders of the Church, and let them pray over him: — and the prayer of faith shall save the sick, and the Lord shall raise him up: In this case God may sometimes, yet doth not always perform promise according to the letter, though a man may be truly qualified with the conditions specified in that Promise, toties quoties, again and again. It onely intends thus much, That God may, and sometimes will save the sick, and raise him up at the Churches prayers, but he will not ever do so. Now as God doth not always perform, so neither are we absolutely, or infallibly, or universally to conclude, The Promise is not universal, but indefinite, and accordingly our conclusions should not be universal, but indefi­nite: we should indeed, because of the Promise, adventure our selves upon God in such a condition, not knowing but in his outward dis­pensations he may make it good to us, yet with submission to his pleasure, if otherwise he dispose of us: And as this is all we must do, so this is all we can say, or conclude in such a case as this is.

2. The Directory Rules may be these:—

1. Let us communicate our own Experiences to the good of others. David in his deliverances invites others to have recourse unto him: Bring my soul out of prison, that I may praise thy name; Psal. 142.7. then shall the [Page 98] righteous compass me about, when thou shalt deal bountifully with me. Conceal not within our bosoms those things, the communicating whereof may tend to publike profit: Surely it were a course much tending to the quickning of the faith of all, if we would impart to one another our mutual Experiences.

2. Let us trade others Experiences to our own particular profit. Thus David in desertion hath recourse to Gods gracious dealings with his forefathers: Our fathers trusted in thee, they trusted, and thou didst deliver them; they cryed unto thee, and were delivered, they trusted in thee, Psal. 22.4, 5. and were not confounded. What favor God shew­eth to any one, he will vouchsafe to every one that seeketh him dili­gently, if it may be for his good: Thus we finde in Scripture, that sometimes a personal Experience was improved to an universal ad­vantage, James 5.11. Psal. 73.1. Heb. 13.5, 6.

3. Let us cast our Experiences under several heads, and make the Word and Works face one another, and answer one to another: Or to make the work compleat, it were not amiss to distribute the frame into three Columns; and in the first to set down Experiences, in the second the Texts, in the third Dispositions answering Gods minde, in such and such a case, to be left on the heart afterwards.

4. Let us pray with fervency (when ever we set a time apart to view over our Experiences) that those Dispositions, answering Gods minde in every particular Experience, may be written in our hearts, and brought forth in our life afterwards. This will be the chief use and choyce comfort of the soul in this Duty. And this method a poor creature and servant of Christ hath followed in his own particular practice: whereof I shall give you a taste in the following Section.

SECT. 6. The Experiences of a weak Christian, cast into the method propounded.

SECT. I. Of the nature of Evidences.

THe Scriptures set out the ways of discovering things spi­ritual, by sight and by taste: By taste, Experience is meant; and by sight, faith, and assurance of faith is intended: Peter speaks of tasting that the Lord is gracious; 1 Pet. 2.3. Heb. 11.27. Psal. 34 8. and Moses by faith saw him which is invisible: David joyns both together, O taste and see that the Lord is good: Blessed is the man that trusteth in him. We have done with tasting, the next is seeing, which I call Assurance, or Evidence: Would we know what these Evidences are? I look at them as inherent and habitual observa­tions of the Spirits actings in the Soul; of which the beloved Apostle speaks so often, Hereby we know that we know him, 1 Iohn 2.3. if we keep his Commandments.—We know that we have passed from death unto life, because we love the Brethren: 1 Iohn 3.14. and 5.2. and 5.13. — By this we know that we love the children of God, when we love God and keep his Commandments:—These things have I written unto you that be­lieve on the name of the Son of God, 1 Cor. 2.12. that ye may know that ye have eternal life; and the Apostle Paul, Now we have received, not the Spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.

SECT 2. Of the gathering of Evidences.

NOw for Evidences (as Experiences) it is our duty

• 1. To gather them.
• 2. To improve them.

1. For the gathering of them, observe we

• 1. A right season.
• 2. The right way.

1. Seasons must be observed; for when thick mists surround us, and black clouds cover us, we cannot so well judge either [Page 118] of our selves, Psal. 77.2. or of our own concernments: David in desertion refuseth to be comforted; he spilt all the cordials and physick that was brought him, he was not onely void of comfort, but refused it: What? bring me promises (will a Soul then say) you may as well carry them to one in Hell; What? are these the Evi­dences of Gods love? I see no such thing, here's nothing but scru­ples, and doubts, and flaws: O how apt is such a one at such a time, Ionah 2.8. to forsake his own mercy, to take Satans part, to plead against his own title, his own interest, in the best things he can have interest in: Now therefore, if we will draw a Book of Evi­dences, it is good to observe times, and such precious opportu­nities of comforts and refreshings as God vouchsafeth un­to us.

2. The right way must be observed, and that consists—

In eying

• 1. The precious promises of Christ.
• 2. The inward graces unto which those promises are made.
• 3. The truth of those graces written in our hearts.
• 4. The testimony of the Spirit, witnessing with our spirits that we are the children of God.

1. We must eye the precious promises, and yet not so as that we must close with them, or rest on them alone, without seek­ing for, or closing with Christ in those promises; the Promise is but the Casket, and Christ the Jewel in it; the Promise is but the field, and Christ the Pearl hid in it, and to be chiefly look'd at; the Promises are the means by which we are assured, not the things on which we are to rest: It were folly for a man to think he hath an interest in an Heiress Lands, because by some means or other he hath got the writings of her Estate into his hands; all know that the interest of the Lands goes with her person, and with relation of marriage to her, otherwise with­out a title to her self, all the writings may justly be fetched out of his hands again; so it is with the Promises, they hang all upon Christ, and without him there is no interest to be had in them.

2. We must eye the inward graces to which the Promises are made, not that we must be too much carried away with the signs of Christ in our hearts, and not after Christ himself; as [Page 119] pleasures that are lawful in themselves, may be unlawfully used, when our thoughts and intentions are too long, or too frequent, or too vehement in them; so that to dead the heart either to the present delighting in God, or pursuing after him with the joynt strength of our Souls, as our onely chiefest good; so an immode­rate recourse unto signs (barely considered as such) is as unwar­rantable, when thereby we are diverted, and taken off from a more constant actual exercise of daily thoughts of Faith to­wards Christ immediately, as he is set forth to be our Righteous­ness; and yet the mindes of many are so wholly taken up with their own hearts, that as the Psalmist says of God, Christ is scarce in all their thoughts: Let these consider, what dishonor this will be to Christ, that his train and favorites (our Graces) should have a fuller court, and more frequent attendance from our hearts then himself, who is the King of glory: Now to rectifie this error, the way is not wholly to reject all uses of such Evidences, but to order them rightly; as thus,—

1. Let not the use of graces go before, but follow after an address of Faith first renewed, and acts of Faith first put forth upon Christ himself: Thus whensoever we would go down into our own hearts, and take a view of our graces, let us be sure first to look wholly out of our selves unto Christ, as our Justifica­tion, and to close with him immediately, as if we had no present or by-past grace to evidence our being in him; and if then (whiles Faith is thus immediately clasping about Christ) we finde either present or forepast graces coming in, as handmaids, to attend and witness to the truth of this adherence unto Christ, this will derogate nothing from Christs honor, or the Doctrine of Free-grace.

2. Let us in the closure of all, begin afresh to act Faith upon Christ immediately, with a redoubled strength; as Faith should give a leading to the use of Graces, so the sight of our Graces should be as a back-door to let Faith in again, to converse with Christ: Even as at the Sacrament, the elements of Bread and Wine, are but outward signs to bring Christ and the heart toge­ther, and then Faith lets the outward elements go, and closeth and treats immediately with Christ: So grace is an inward sign; and whiles men make use of it, onely as of a bare sign to let them come in to Christ, and their rejoycing is not in it original­ly, [Page 120] but in Christ; their confidence is not upon it, but upon Christ: There is no danger at all in making such use of signs; for thus we make our Graces subordinate and subservient to Faith, whilest it makes Christ its Alpha and Omega, The begin­ning and the end of all. I know it is strongly objected against Christians, That many forget, and seldom use an intire, immedi­ate close with Christ, whilest in the mean time the stream of their most constant thoughts and deepest intentions, are ever running upon their Graces, and the gracious workings thereof in duties towards Christ: Others on the contrary run all on Christ, despising the Graces of the Spirit, because (say they) Christ is all in all to them; so that if we ask such, Have you any Grace, change of heart? &c. tush, what do you tell them of Repentance, Holiness, &c. they have Christ, and that is suffi­ent; they have the substance, and what shall they now do with shadows of Ordinances, Duties, Graces? they have all in Christ, what should they look for Evidences, from any Graces inherent in themselves? O let those mourn over themselves, that have with much affection been seeking after Christs benefits, peace of conscience, holiness of heart and life, but have not sought first and last to embrace, and have the person of the Lord Jesus Christ himself; and let such tremble, who in advancing Christ himself, and Free-grace, will needs abolish and despise those heavenly Graces which flow from him unto all the Elect: The Law of God is written on the heart of Christ, Heb. 10.7. Heb. 10.7. with Ps. 40 8. and if ever he wraps us up in the Covenant of Grace, He will write his Law in our hearts also, Heb. 8.10. Heb. 8.10. The right way for both, is to order their Evidences aright, and by this course Graces will have their due, and the life of Faith will still be actually maintained and kept upon wing, in its full ure and exercise towards Christ alone for Justification.

Quest. Why would not some men have Grace or Sanctification an Evidence?

Answ. In some it ariseth from their lusts, which they have a minde to live quietly in, desirous to keep their peace, and yet unwilling to forsake their lusts; and hence they exclude this Witness of wa­ter or Sanctification, to testifie in the Court of Conscience; in others, I think it doth not arise from want of grace, but because the Spirit of Grace and Sanctification runs very low in them; [Page 121] it can speak little, and that little very darkly and obscurely for them, therefore they have no great minde that it should be brought in as any witness for them; others I think may have much Grace, yet for a time they cast it by as an Evidence unto them, because they have Experience how difficult and trouble­som it is to finde this Evidence, and when 'tis found, how trou­blesom to read it, and keep it fair, and thereby to have constant peace and quietness: And hence arise those speeches, Why do you look to your Sanctification? it is a blotted Evidence, you may have it to day, and lose it to morrow, and then where is your peace? These men, because they feel not that measure of Sanctification they would, do therefore vilifie and deny that they have; because they feel a Law of sin in their members, leading them away captive, therefore they will not take notice of the Law of their mindes, whereby that inner man delights in the Law of God, and mourns bitterly under the body of death, by which they might see with Paul, That there is no condemnation to such, Rom. 8.1. Rom. 8.1. But I shall propose one thing to Conscience: Suppose thou wert now lying on thy Deaths-bed, comforting thy self in thy elected and justifi­ed estate; suppose the Spirit of God should now grapple with thy Conscience, and tell thee, If thou art justified, then art thou sanctified, 2 Thess. 2.13. 2 Thess. 2.13. Is it thus with thee? what wilt thou answer? if thou sayest, Thou art not sanctified, the Word and Spirit will bear witness against thee, and say, Thou art not then justified: If thou sayest, Thou knowest not, thou lookest not to Sanctification, or the fruits of the Spirit; they will reply, How then canst thou know or say thou art elected or justified? for it is a truth as clear as the Sun, None are justified, but they are sanctifi­ed, and if they are not sanctified, they are not justified: O bless God for any little measure of Sanctification, do not scorn or se­cretly despise this Spirit of Grace, knowing that without it thou shalt perish, but if thou hast it, thou hast an Evidence of thy part in Christ; surely Grace is the image of Christ stamped upon the Soul, and they who reflecting upon their Souls, see the image of Christ there, may be sure that Christ is theirs; Christ hath given all himself to those, to whom he hath given this part of himself.

3. We must eye the truth of those Graces thus written in our hearts: There is a great deal of counterfeit Grace in the world; [Page 122] a true Christian can have nothing, as discernable to others, 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 rise, maner 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 Lords Supper.

Rom. 8.16.4. We must eye the testimony of the Spirit, witnessing with our spirit, that we are the children of God: As God hath set up a frame of holiness in every Believer, 2 Cor. 5.5. so he hath given unto us the earnest of the Spirit: The Graces of the Spirit are a real earnest of the Spirit, yet they are not always an Evidential earnest, therefore an earnest is often superadded to our Graces.

There is a threefold work of the Spirit;

• 1. To convey and plant Grace in the soul.
• 2. To act and help us to exercise the Graces which are planted there.
• 3. To shine upon and enlighten those Graces, or to give an earnest of those Graces.

This last work the Spirit fulfils two ways;

• 1. By Arguments and Inferences, which is a mediate work.
• 2. By presence and influence, which is an immediate work.

1 Iohn 5.8.This the Apostle calls Witness-bearing, the Spirit brings in the witness of the water, and of the blood, which is his mediate work; but besides and above these, he gives a distinct witness of his own, which is his immediate work, and is in a way of pecu­liarity and transcendency, called, The witness of the Spirit: Hence that of the Apostle, 1 Cor. 2.12. We have received not the Spirit of the world, but the Spirit which is of God, that we may know the things that are freely given us of God: The things freely given us, may be re­ceived by us, and yet the receipt of them not known to us; there­fore the Spirit for our further consolation, doth (as it were) put his hand and seal to our receipts; Eph. 4.30. whence he is said, To seal us up unto the day of Redemption.

Quest. But how may a man discern between the testimony of the Spirit, and the illusion of Satan?

Answ. I Answer, There is ever an harmony and sweet accord be­tween the inward and outward testimony, between the Spirit of God, and the Word of God, and therefore we may discern the testimony of the Spirit by the Word. Thus in the Old Testament, [Page 123] all Revelations were to be examined by the Word, Deut. 13.1. Isa. 8.20. and in the New Testament our Savior tells us, That the Spirit shall lead you into all truth: How so? Iohn 16.13. For he shall not speak of himself, but what he shall hear, that shall he speak: And what is that which the Spirit heareth, is it not that which is al­ready contained in the Scriptures?

Obj. Nay then (say some) the credit of the voyce of the Spirit, Dr. Crisps assurance of Faith. must depend upon the Word, but this must not be allowed, that any thing should be of such credit, as to give credit to the Spirit.

Sol. I answer, Why not? the Scripture we know is already known and received as the Word of God, and therfore what cometh after it, must needs borrow credit from it: Indeed, the truth of what the Spirit speaketh doth not depend upon the Word, yet the credit of it doth.

Obj. But there is no more Evidences (say they) save onely the reveal­ing Evidence, the Spirit of Christ, and the receiving Evidence, Dr. Crisp ibid. which is Faith; the Spirit within thee saith, Thy sin is forgiven thee, and Faith receiveth it, and sits down satisfied; now here is thy Evidence, if thou hast onely these two, thou hast thy portion, thou needest no more.

Sol. I Answer: 1. In this way, what prophane person is there in this world, which may not conclude for himself, if he will but force upon himself this perswasion, That the Spirit saith it, and I believe it. 2. The revealing and receiving Evidence (i.) the Word of the Spirit, and the subscription of Faith, do not lay the ground of perfect peace, except there come in also the Evi­dence of inherent qualifications. For the better understanding of this, observe, That the Evidence of the Spirit is either mediate, when it enables the Soul to frame a Syllogism, wherein the minor, sc. the dictate of the Conscience, so far maketh to this Evidence, as our Graces are witnessed unto by the Spirit, 1 Cor. 2.12. or immediate, which is indeed without any such discourse of our con­science, and wherein our spirit is meerly passive or receptive, an act of irradiation or impression of Gods love, or (as some call it) a transcript of the decree of Gods election set upon the Conscience; the Scripture calls this especially, A seal of the Spirit, which imports the meer passiveness of the heart to it, as of the wax to the seal; and this Evidence is solitary, without reference to Inherent Graces, yet howsoever, it excludes them [Page 124] not, nor cometh in till that mediate Evidence precede, Eph. 1.13. Hence I infer, the mediate testimony of the Spirit, that ordinarily concludes; for hic & ille, doth not speak according to the Word, but where a Text of Scripture hath a Quicun (que) for the Proposi­tion, and a work of the sanctifying Spirit for the assumption; as thus, the Scripture saith, They that repent and believe:— They that are led by the Spirit of God, are the sons of God, Mark 1.15. Rom. 18.14. Hereupon the renewed and sanctified Con­science saith, I do repent and believe, I am led by the Spirit, therefore I am the childe of God: Now this conclusion deduced, if afterwards the immediate testimony of the Spirit (manifested by an heavenly impression and irradiation upon the Soul) comes in with his attestation to confirm it, we may not doubt either of this or of the former testimony, because now they both speak according to the word and work of Grace in the heart; the ground of all this is in the nature of this testimony of the Spirit, which is rather an attestation, then a testimony; a secondary, not first deponent: Is not this rightly concluded from that of Rom. 8.16. Rom. 8.16. The Spirit witnesseth with our Spirit?] where we have two witnesses joyning together their testimonies to assert this truth, That we are the sons of God; two, I say, viz. our spirit, and the Spirit of God: The witness of our spirit (i.) of our conscience, is the first, the Spirit of God is the second: His work is not [...], but [...], to witness together with our Spirit; (i.) To confirm and ratifie what that hath asserted; so that indeed the evidencing of this testimony of the Spirit, is af­ter the testimony of our own Conscience; if this do not first speak and conclude, that other of the Spirit speaks not at all: Now the testimony of the Conscience is the conclusion of the practical Syllogism, and the certainty of this conclusion depends upon the verity of the assumption, which mentioneth the work of Grace in the heart: So then, let it be the care of the Christian, to make good the verity of the assumption, that he may truly say, I do repent, I do believe, I am led by the Spirit; and this shall not onely afford him comfort by the conclusion, but also (when the immediate testimony of the Spirit comes in with his attestation to confirm it) it will assure him, that he is not misled by the suggestion of Satan, but guided by the Spirit in this point of assurance: Surely (will he say) this is the Spirit of God, for [Page 125] now he speaks according to the Word of God, and according to the work of his own Grace within me.

SECT. 3. Of the improving of Evidences.

2. FOr the improving of Evidences, we must endeavor to pro­duce that fruit, that frame, that disposition of heart which the Lord requires, directs and looks for in such a case, as the ad­miring of Gods unsearchable Grace in Christ Jesus; a sober, mo­derate and self-denying use of our Evidence-comforts; a fiducial pleading of all the precious promises of the Gospel; a chearful bearing of crosses, a holy contempt of Creature comforts, a bold approaching to the Throne of Grace upon all occasions, a valiant adventuring for Christ, longings for the appearings of the Lord Jesus, a confident contest with sin, a couragious resisting of temptations; I may adde humility, love to God, fear of offending, zealous labors to advance Christ in the power of Grace, &c. all which are the fruits of legible Evidences in true Christian hearts: And our Evidences thus improved, then is the whole business Christianly managed indeed. But of these in the next Section.

SECT. 4. Of the Sanctification of Evidences in their several uses.

THe Sanctification of Evidences is manifested (as we said) by several Dispositions: To inlarge my self; No sooner is the Soul setled in its Scripture-perswasions, and Spirit-perswasions, that God hath translated it unto Christ, but immediately there follows,—

1. A deep admiring of Gods unsearchable grace in the Lord Je­sus Christ: Hath the Lord assured me that I am his? O my Soul, stand amazed at this endless, boundless love of the Lord; it is of his grace that ever I did bethink my self of the danger of my sinful course I was formerly in; it is of meer grace that the Lord Christ dyed [Page 126] for my sins, and rose again for my Justification; It is of his spe­cial grace, that the Spirit of Christ should thus whisper to my Spi­rit, Thy sins are forgiven thee. O the bountifulness and love of God to man! O I am swallowed up in this depth! It is a mystery which may astonish Angels, an Orient Pearl which out shines all the sparkling Jewels of the whole Creation. When the Jews heard of the Proclamation of King Cyrus, by which they were set free from their long and tedious captivity, they were wrapt with joy, Psal. 126.1. they were like to men that rather dreamed, then possessed the thing that their souls longed after: How much more will Assurance that we are set free from the perpetual bondage of sin, and restored to the everlasting freedom of righteousness and life, make us wonder at the infinite wisdom; and unspeakable good­ness of our heavenly Father? The Saints considering the good­ness of God towards man in his creation, brake forth into holy admiration, Psal. 8 4, 5. Lord, what is man, that thou art mindeful of him? The Prophet calling to minde long after, what God had done for his soul, cannot pass it over without servent praise, What shall I render to the Lord for all his benefits towards me? Psal. 116.12. How much more ought and will that man that is assured of Gods fa­vor and love towards him, for ever admire the mighty power, unspeakable goodness, and rich mercy of God, who hath deli­vered him from the pit of hell, from the power of Satan, from the curse of the law, and from the waiting for of all the wicked Devils, and damned Spirits, and withal, hath translated him into the kingdom of his dearest Son? O needs must his heart be in­flamed with love, and inlarged in praises!

2. A sober, moderate, and self-denying use of Evidence-comforts: I speak not herein against the frequent actings of grace, or against the simply looking on them, or comforting our selves in them, especially under sad hours; but against the exces­sive, overflowing, over-loving way of Evidence-comforts, against the abuses thereof: which may be in these particulars; as 1. When we pore more frequently upon the comforts of our own gracious actings, then upon Jesus Christ and his death; when we live too much on the sight of a new-created birth in our selves, and the image of the second Adam, though indeed we have Christ himself to live on. 2. When we wonder so much at what is done in our selves by the grace of Christ, that we begin to [Page 127] make a mixture of self therewith, and immediately we sit down and write of our selves an hundred in stead of fifty. 3. When we think graces and comforts so rooted in our selves, that we neg­lect God and Christ for the upholding, encrease and exercise of them. 4. When we rest upon, and too much confide in the power of inherent grace, former revelations, and witnesses of Gods Spirit, which are all but creatures, acts of God upon us, and in us; and therefore in doing thus, we make an Idol of in­herent grace, and put that trust in it, which we should repose in the Lord alone: and so, as the Lord speaketh, Num 15.39. We go a whoring after our own hearts. Now all these flow from the corruption of our nature, and not from the nature of assurance; the pro­duct of true Evidences is, a praising of God for them, and a comforting our selves in them, as in the fruit of his eternal and unchangeable love: Our rejoycing is this, 2 Cor. 1.12. even the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in the world; but not a making of them the onely or chief grounds of our hope and comforts, for God in this case may leave us to our selves, 1 Cor. 1.19. That no flesh should rejoyce in his presence.

3. A fiducial pleading of all the precious Promises of the Go­spel: And hath the Lord indeed given me a kiss of his mouth, a sure sign of his love? Why then, O my soul, arise, and lay hold on all the Promises, which God of his mercy in Christ doth offer in the Gospel: Be not dismaid by reason of thy unworthiness, for the Promise is of grace, freely offered, and freely given to them that be most unworthy in their own eyes: Thou art unworthy of the least crumb of Mercy, but of the riches of his grace God hath given thee the Promises of highest advancement, if thou wilt but embrace them. I will be a father unto you, 2 Cor. 6.18. and ye shall be my sons and daughters, saith the Lord Almighty: — And it shall be in the place where it was said unto them, Ye are not my people, Rom 9.26. that there they shall be called, The children of the living God: —He that overcometh shall inherit all things, and I will be his God, Rev. 21.7. and he shall be my Son. Surely Lord, I will lay hold on these promises: I will yet draw nigher to thee, and put my trust in thy mercy; I will henceforth flie to the throne of Grace, to get my title made surer and surer unto my conscience. O Lord, I believe, help thou my un­belief. Thus the soul pleads with God, and God is well pleased [Page 128] with such pleadings; the soul is assured of salvation, and yet prayeth in the midst of assurance, 2 Sam. 7.25. Who am I, Lord, that thou shouldest make such ample and free promises unto thy poor servant? Of thy free mercy, and according to thine own heart hast thou spo­ken all these great things, to make thy servant know them; and now O Lord God, establish, I beseech thee, the word that thou hast spo­ken concerning thy servant.

4. A chearful bearing of crosses: Hence Paul eying that object of assurance, 2 Cor. 4.17. that weight of glory, he counts all his af­flictions light, momentary; he sung in the dungeon, and reckoned it a special favor to be a sufferer for Christ: The fire of divine love so inflames Christians in this condition, that much water of Persecution cannot quench it; yea, such is the nature of this fire, that it feeds on those waters, and grows more fervent by that which would quench it; no wonder: it is but a light affliction, but it causeth unto us a more excellent and eternal weight of glory; and parts of this glory the Christian now receiveth aforehand, as earnests of the whole: This makes him to rejoyce (even in the midst of crosses and losses) with a joy unspeakable and glorious: And hence it is that a Christian despiseth the sufferings for the joys, yea, the sufferings are so overcome by the joys, that the sufferings do not turn his joys into sadness, but his assurance turns the sadness of his sufferings into joys, Phil. 2.17. for he rejoyceth in his suf­ferings.

5. An holy contempt of Creature-comforts: This is another fruit of assurance, it will make a man endeavor to rid himself from such feculent matters here, to contemn them, to trample them under his feet, and out of the greatness and goodness of his spirit, ambitiously to long after the presence of the Lamb. Do I speak or write to the denizens of Heaven? tell me then, you that carry the Evidences of Heaven in your hands and hearts, is it not thus with you? hath not God wrought your hearts to this frame and divine disposition? if not, he will do it first or last; for citizens of Heaven set not much by the best things on earth, when they are themselves, and act like their Savior. It was a good speech of an Emperor, whatsoever he himself was, You (said he) gaze on my purple Robes, and golden Crown, but did you know what cares are under them, you would not take them up from the ground for them; but suppose there had been no [Page 129] cares but pleasures in them, yet Moses when he had this assurance of Faith, He refused to be called the son of Pharaohs daughter, Heb. 24.25, 26. choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sins for a season; esteeming the reproach of Christ greater riches then the treasures of Egypt, for he had respect unto the recompence of reward.

6. A bold approaching unto the throne of Grace upon all occasions: Because we are assured, therefore we beg any thing of God with greater affiance; Prayer is nothing else but the stream and river of Faith, and an issue of the desire of that which we joyfully believe: Iohn 10.28. and 17.11. Our Savior Christ knew that his sheep should never perish, and yet he prayeth, Holy Father, keep them in thy name: Paul knew assuredly, that the Lord would deliver him from every evil work, 2 Tim. 4.18. yet without ceasing he prayeth to be de­livered from evil. Assurance addes fervency to prayer; the firmer our Faith, the more free is our access, with boldness and confidence to the throne of Grace, the more fervently and boldly can we pray, Abba Father: Assurance hearkeneth what the Lord speaketh, and speaketh back again in fervent groans and desires; it hath the promise of God, and therefore is bold to pray, and will not keep silence, Thou, O Lord of Hosts, 2 Sam. 7.2 [...]. God of Israel, hast revealed to thy servant, saying, I will build thee an house, therefore hath thy servant found in his heart to pray this prayer unto thee; nay, Assurance puts on the Soul to ask any thing it wants; these be the times when the Spirit moveth the waters, therefore, Now (saith Assurance) cast in your Petition, and whatsoever grief it hath in it, you shall be cured of it: Now the King holds out his golden Scepter, And therefore (saith As­surance) let the Queen come in boldly with her request, though it be for a Kingdom; yea, this King likes it best, if first we seek a Kingdom, and the Righteousness inseparably annexed to it, Mat. 6.33. for then we shall have all other things with it.

7. A valiant adventuring for Christ: Is a man assured of Gods love in Christ? such a one fears not any troubles, he knows all comes through his Fathers hands, and that man and Devil cannot do what they would, and therefore he goes on comfort­ably to day, to morrow, and to the end; he is like one of Davids Worthies, or like David himself, that having got experience, fears nothing; he walks up and down the world like a Gyant, [Page 130] higher by head and shoulders then most men, he holds in his hand a strong shield, that the Devil himself cannot peirce, but it quench­eth his fiery darts: He gets a victory against the world by his Faith, and Samson-like, breaks all bands of temptation as straw, he leaps over a wall, breaks a bow of steel, lays heaps upon heaps.

8. An earnest longing for the appearing of the Lord Jesus: As he adventures and conquers in life, so he can think of death, without any prevailing fear; he can say with Paul, I desire to be dissolved, Phil. 1.23. Acts 7.59. Can. 8.14. and to be with Christ; and with Stephen, Lord Jesus re­ceive my spirit; and with the Spouse in the Canticles, Come away, my Beloved, and be thou like a Roe, or to a yong Hart upon the Mountains of spices. It is the voyce of Assurance, My life is hid with thee, O Christ, and therefore appear quickly, my Life, my Jesus, that I may quickly appear with thee in glory; let the day of gladness quickly come, wherein both soul and body, even my whole self, may eternally enjoy thee: I cannot be still put off with these tastes and earnests, my love and longing is rather inflamed by them to the fruition of thee: The very voyce of these earnests is, Come; yea, they scarce know any other language but Come, therefore again and again they s [...]y, Come; yea, after they have said, Come, as if that were not enough, they say, Come quickly; and now, what can the Soul say more to her Lord? onely as be­fore she still said, Come, so now will she still say, Amen; even so, Amen and Amen.

9. A loathing of sin, indignation for sin, contest with sin, and a continual watch against the baits and allurement of sin: How can it be conceived that a man should be assured of the par­don and forgiveness of many sins, but it will work a greater loathing and detestation of sin, unfeined abasement for former weakness, and continual watchfulness, to keep himself pure for the future, that he lose not his comfort, nor dishonor God, who hath done so great things for him? It is Satans cavil against the Saints, That Assurance begets security: Assuredly, if it be true Assurance, it will through Christ mortifie our lusts, and quicken us to more sincere, setled and constant obedience; nor is it possible that a Christian should hold his assurance any longer, then whiles he follows, cherishes and feeds in himself this heavenly af­fection.

Obj. But some may object, If we say we have no sin, 1 Iohn 1.8. Prov. 20.9. Eccles. 7.20. we deceive our selves:—Who can say his heart is clean?—There is no man just, that sinneth not: — And how can these two stand together, Sin and Assurance?

Sol. I Answer, Gross sins, grievous sins, are not compatible with the hope and assurance of a Christian, especially reigning sins committed with delight, or indulgence: This spot is not the spot of Gods children, and yet such sins as we call infirmities, blemishes, remainders of Original corruption, under which the Regenerate must labor so long as they live: These are not alto­gether incompatible with Assurance, nor do they hinder the lively workings of faith, in receiving the promises; it is good therefore to distinguish betwixt sins, which administer matter of humiliation, and such as may give occasion to the Soul to question its Regenerate estate: As — 1. There are sins of simple ignorance, unavoidable infirmity, sins of forgetfulness, in­consideration, passion, pettishness, inordinate fear, whereto there is no advised consent, and these may stand with Assurance. But 2. There are foul sins, enormous crimes (not to speak of sins wilfully committed with full consent, delight and contentment, to the utter exstinguishing of the Spirit of Grace, which shall never befal them that are called according to the purpose of God) and those sins hinder Assurance, so that the sinner cannot for the present lay actual claim to any one priviledge of Grace formerly enjoyed; I deny not but he may still retain his right and title to eternal life, but he is in this condition suspended from actual claim, until he rise again by Repentance, and so recover not a new right and title, but a new claim by vertue of the old title.

10. A couragious resisting of doubts, scruples, temptations; not but that doubts will come after assurance: We see the Sun is one day bright, and the next day is covered; Evidences may be lost, though interest be continued: yet Assurance and Evi­dences rightly improved and sanctified to us, may help us against all the shakings, and shiverings, and doubtings of the Soul, and of their own nature they do resist them: Hence the best cure and remedy of doubtings, is to perfect and strengthen our assurance; the more purely the fire burns, the less smoke it hath; when the light and heat of the Sun are greatest, then the clouds and [Page 132] misty vapors are fewest: Assurance and Doubting are like a pair of scales, where the weight of the one bears away the other.

Quest. 1 But how should assurance be strengthned?

Answ. 1. Go we to God, for God who gave it can strengthen it: Every grace depends upon him, not onely for birth, but also for complement; his strength must lead us on from strength to strength, and therefore if we would have strong assurance, we must go to a strong God, and beg of him for it: O Lord (say) my knowledge is dim, lighten that candle, open mine eyes yet more and more, that I may see thy truth; my assents many times shake, but do thou establish and confirm my heart in thy truths; my em­bracings, applications, are very trembling, and broken, and inter­rupted, but do thou guide my eye to look upon my Savior, and do thou guide my hand to lay hold on him, do thou enable my will and affections, to embrace all the goodness of thy self, of thy Christ, of thy Word; my faith is but weak, but Lord, I would have more faith, even full assurance of faith, and thou canst 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.) his Ordinances; he that is too good for the Ordinances, will ever be too weak in his faith. One thing (could David say) have I desired of the Lord, Psal. 27.4. that I may dwell in the house of the Lord all the days of my life: and to what end? that I may behold the beauty of the Lord, Psal. 48.9. and visit his Temple: what this beauty is, he himself expounds, We thought of thy loving kindeness in the midst of thy Temple: The loving kindeness of God, his mercy and countenance upon his own servants, that is the Lords beauty, that is it which makes him amiable in his own people.

3. Let assurance know its priviledges, & then it wil grow strong­er. 1. Pet. 2.3. Ye are a chosen generation, a royal priesthood, an holy nation, a pe­culiar people: they who descended from the blood of Abra­ham had more priviledges then others, and have not they greater who come of the blood of Christ? The Priests of the Law had singular exemptions, and Kings of all men are most highly pri­viledged; and do Believers come short, who are not prophane, civil, typical Priests, but royal Priests? who are not Priests onely, nor Kings onely, but both Kings and Priests: A royal priesthood, an holy nation, a peculiar people. If we did once throughly know our [Page 133] priviledges, the grants of favor, the free access, the singular acce­ptance we have with God in and through the Lord Jesus Christ, how might we keep down our fears, and our doubtings, and with fullest eagerness embrace our God, our Christ, our Promises.

4. Observe, and call to minde our former Experiences of Gods favor and love: Psal. 77.10. I will remember (saith David) the years of the right hand of the most High (i.) the years and times of my life, wherein I had sweet experiences of Gods mercies and love: why, what of that? he tells you, Because thou hast been my help, therefore in the shadow of thy wings will I rejoyce. Psal. 63.7. But of this point in the last Chapter.

Quest. 2 But what if after all these means used, no Sun appears, our E­vidences are quite lost, God suspends all comforts?

Answ. In such a case we must endeavor to live above Evidences, by working the soul to close with, and depend upon an absolute Pro­mise: To this purpose it pleaseth the Father of Mercies; some­times to convince and perswade the soul, that he will supply what is wanting, heal backslidings freely, work both will and deed ful­ly, whereby he sustains the soul in life, and raiseth it up as it were from the grave of despair and dismal distress. Thus David ex­pected to receive his Assurance, when he cryed, Psal. 42.5, 12. Why art thou cast down, O my soul? — Hope thou in God, for I shall yet praise him for the help of his countenance: And if at our first conversion, when we had nothing but the offer of Free-grace to look upon, we cast our selves on God, why not now, when our Assurances wholly fail?

SECT. 5. The Evidences of a weak unworthy servant of Christ, laid down according to the Rules aforementioned.

THe life of all we have said, is Practice: Hence I make bold to lay down the Evidences of a poor creature, not worthy to be named, much less to have his Name written in the Book of Life.—He gives them thus:—

His Evidences thus gathered in, the prime and especial work of the soul is, the sanctification of Evidences in their several uses. But of that before, Sect. 4. And thus much of Evidences.

SECT. 1. Of the nature and kindes of Meditation.

MEditation is a deep and earnest musing upon some point of Christian instruction, to the strengthening of us against the flesh, world and Devil, and to the lead­ing us forward towards the Kingdom of Heaven; or Meditation is a stedfast bending of the minde to some spiritual matter, discoursing of it with others, till we bring the same to some profitable issue.

Now this Meditation is either sudden or set, occasional, or so­lemn, and deliberate.

1. Occasional or Extemporal Meditation, ariseth from such things as God by his providence offers to our eyes, ears and senses. When I consider the Heavens, Psal. 8.3, 4. the work of thy fingers, the Moon and Stars which thou hast ordained: What is man that thou art mindeful of him, or the son of man, that thou visitest him? This Meditation of Davids was occasional.

2. Deliberate, set, or solemn Meditation, ariseth out of our own hearts, when purposely we seperate our selves from all com­pany, and go apart to perform this exercise more throughly, making choice of such matter, time and place as are most requi­site thereunto: Now this Meditation is double, for it is either conversant about matters of knowledge, for the finding out of some hidden truth, or about matters of affection, for the en­kindling of our love unto God: The former of these two we leave to the Schools and Prophets, the latter we shall search after, which is both of larger use, and such as no Christian can reject, as either unnecessary, or over-difficult.

SECT. 2. The Circumstantials of Meditation.

THe circumstantials of our Meditation, are time and place; I shall adde to these (though I cannot call it a circumstance) the subject matter, which by way of preparation to the duty we may take notice of.

1. For the time: No time can be prescribed to all men; for neither is God bound to hours, neither doth the contrary dis­position of men agree in one choice of opportunities; some finde their hearts most in frame in the morning; others learn wisdom of their reins in the night season; others finde Isaac's time the fittest time, who went out in the evening to mediate: Gen. 24.63. No practice of others can prescribe to us in this circumstance; it is enough that we set apart that time wherein we are aptest for that service.

2. For place: We judge solitariness and solitary places, fittest for Meditation, especially for set and solitary Meditation: Thus we found Jesus meditating alone in the Mount, John Baptist in the desert, David on his bed, Daniel in his house, Isaac in the field. The Bridegroom of our Soul, the Lord Jesus Christ, is bashful (said Bernard) and never comes to his meditating Bride in the presence of a multitude: Hence was the Spouses invitation, Come my beloved, let us go forth into the field, Can. 7.11, 12. let us lodge in the villages, let us go up early to the vineyards, let us see if the vine flourish, whether the tender grapes appear, and the pomegranates put forth, there will I give thee my loves: We must in this case abandon worldly society, both outward and inward: Many se­quester themselves from the visible company of men, which yet carry a world within them; both these societies are enemies to this Meditation.

3. For the matter of our Meditation, it must be Divine and Spiritual; viz. Gods Word, or some part thereof: It is woful to think how some meditate on sin, contrary to Gods Word, studying to go to Hell with the least noise of the world; others bend their thoughts onely on the search of natural things; as, The motion of the Heavens, the reason of the ebbing and flowing [Page 138] of the Seas, the kindes of simples 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 vileness of their nature, the danger of their sin, the multitude of their im­perfections, the Savior that bought them, the Heaven that he bought for them, &c. are as unregarded, as if they were not: The matter of our Meditation must be some thing divine; I remem­ber thee on my bed, Psal. 63 6. and 77.12. and meditate on thee: — I will meditate of all thy works, and talk of thy doings.

SECT 3. Of occasional Meditation.

OCcasional Meditation ariseth from such things as God by his providence offers to our eyes, ears or senses: Examples of this sort are infinite, for a taste take these few:

1. Upon our first waking in the morning, meditate how the Lord can at the last day as easily raise up our dead bodies from the dust, as he hath now awaked us out of sleep; and as now we rise from the grave our bed, so then we must arise from that bed our grave.

2. Upon sight of the morning sky, meditate, That if one Sun make so bright a morning, what a shining morning will that be when Christ (the Son of Righteousness) shall appear, attended with all his bright Angels, Archangels, Cherubims, Seraphims, Bodies and Souls of Saints? When there shall be as many Suns on a day, as there are stars on a bright winters night.

3. Upon the occasions of the day, meditate, how the Lord seeth us, and understands all our thoughts, and is acquainted with all our ways: 2 Chro. 16.9. The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in behalf of them, whose heart is perfect towards him, and therefore we should do all things as in the awful presence of God.

4. Upon our particular callings we may accordingly medi­tate; as—

1. A Magistrate, thus, As I judge others, so will the Lord judge me; it will not be long ere death arrest, and I must go [Page 139] without bail: Me thinks I hear that sound in mine ears, Psal. 82.6. I have said ye are gods; but ye shall dye like men.

A Minister, thus, The time I have to spend is not mine, but the peoples: Me thinks whiles I idle it away, I hear them crying af­ter me, To your closet, and there pray for us that we perish not; study for us, that we may learn of you how to walk in his paths; for if we perish, and you will not give warning, then must our blood be required at your hands. Ezek. 3.18.

3. A Tradesman, thus, What is that ballance in my shop, but a memento of distributive and commutative Justice? if my deal­ings be not just to a point or pin, I shall then be weighed in Gods ballance, and be found too light: Prov. 11.1. A false ballance is an abomi­nation to the Lord, and so is a true ballance, without true deal­ing with all men.

4. An Husbandman, thus, As I sow in spring, so I reap in har­vest, and God hath said, He that soweth iniquity, shall reap va­nity, but they that sow in tears, shall reap in joy: Lord, Prov. 22.8. Psal. 126.5. whiles I sow in tears, give me April showers of Repentance, that when the harvest comes, and the Angels must reap, they may gather me into thy barn of Heaven.

5. A Soldier, thus, What trade is this I follow? what de­vices are these I carry about me to murther afar off? whose image do I bear in this killing disposition, but his whose true title is, The Destroyer? I had need look about me that I be in a righteous cause; I am sure, all the titles of God sound of mer­cy and gracious respects to man, God the Father is his Maker and Preserver, God the Son his Savior and Redeemer, God the Ho­ly Ghost his Sanctifier and Comforter: O Lord, that my ene­mies may be thy enemies, and my cause, thy cause, or that I may leave this calling.

5. Upon night approaching, meditate, That seeing our days are determined, and the number of our moneths are with the Lord, and our bounds are appointed, which we cannot pass, Iob 14.5. that one day more of our limited time is gone and past, and we are now nearer to our end by a day, then we were in the morning.

6. Upon occasion of lights brought in, meditate, If the light of a poor candle be so comfortable, which is nothing but a little inflamed ayr, gathered about a moistened snuff, What is [Page 140] the light of that glorious Sun, the great Lamp of Heaven? but much more, what if the light of that infinitely resplendent Son of Righteousness, who gave that light to the Sun, and that Sun to the world?

4. Upon the sight of a bright sky full of stars, meditate, How worthy a Science it is to see and observe those goodly spangles of light above our heads, their places, qualities, motions: But the imployment of a Christian is far more noble, Heaven is open unto him, and he can look beyond the vail, and see further above those stars, then it is thither, and there discern those glories that may answer to so rich a pavement: I see indeed those glittering glorious stars, with my bodily eyes; but I see withall by the eyes of my faith, that this is but the floor of that goodly fabrick, the outward curtain of that glorious tabernable: I see within that incomprehensible light, which none can see and not be blessed: How many are these stars before my eyes? but Oh! what millons of pure and majestical Angels? what millions of happy and glorified Souls? how many mansions of my Father (one of them being my own) do I see by Faith? Come down no more (O my soul) after thou hast once pitched upon this heavenly glory; or if this flesh force thy descent, be unquiet till thou art let loose to immortality.

Thus from our uprising to our down-lying, we may upon every object presented to our senses, frame a sudden or occasional Me­ditation.

SECT. 4. Of deliberate Meditation, and the parts thereof.

DEliberate Meditations arise, and are wrought out of our own hearts: Now every such Meditation consists of these parts, The

• Entrance.
• Proceedings.
• Conclusion.

1. The entrance is either

• Common.
• Proper.

1. The common entrance is some short, yet pithy prayer, [Page 141] that God may guide and direct us therein, by the gracious as­sistance of his holy Spirit.

2. The proper and particular entrance, is the choyce of some theme or matter, and a setling of our selves on that which we have chosen.

2. The proceedings of our Meditation are in this method:

• 1. To begin in the understandings.
• 2. To end in the affections.

1. Concerning that part which is in the understanding, it is good to keep that course which the common places of Natural and Artificial Reason do lead us unto: as to consider the mat­ter of our Meditation, 1. In its description: 2. In its Distribu­tion: 3. In its Causes: 4. In its Effects: 5. In its Use: 6. In its Properties: 7. In its Opposites: 8. In its Comperates: 9. In its Scri­ptural Testimonies; onely in these heads observe these cautions:

1. That we be not too curious in prosecution of these Logical places; the end of this Duty is not to practise Logick, but to exercise Religion, and to kindle Piety and Devotion: Besides, every theme will not afford all these places; as when we medi­tate of God, there is no room for Causes and Comparisons: it will therefore be sufficient, if we take the most pregnant and voluntary places.

2. That if we stick in the disposition of any of these pla [...]es (as if meditating of sin, we cannot readily meet with material and formal causes) we rack not our mindes too much with the inquiry thereof, but quietly pass over to the next.

2. Concerning that part which is in the affection, it is good to follow that course which the common places of Rhetorick do lead us unto: These are six: viz.

• 1. A relish of what we have meditated on.
• 2. A complaint, bewailing our wants of this relish.
• 3. A wish of the soul for what it complaineth to want.
• 4. A confession of our inabilities, to effect what we wish.
• 5. A petition for the supply of our inabilities.
• 6. A confidence of obtaining what we petition for.

3. The conclusion of the work contains these parts:

• 1. A thanksgiving.
• 2. A recommendation of our souls and ways to God.

I shall adde no more, but onely wish the soul thus concluding, to lift up the heart and voyce to God, in singing a Psalm answer­able to its disposition, and matter meditated on; and by this means shall the soul close up it self with much sweetness and Spi­ritual contentment.

SECT. 5. An Example of the souls love to Christ.

AFter entrance by Prayer, and choyce of this theme, the soul may proceed thus:—

SECT. 6. Another example of Eternity.

AFter entrance by prayer and choice of this theam, the soul may proceed thus:—

SECT. 1. Of the Nature of this Life of Faith.

TO live by Faith, is by Faith in Christ to assent and ad­here unto, and to possess the whole Word of God, as our own in all estates and conditions, resting quietly upon his gracious and faithful promise, and yielding our selves unto his good pleasure, in sincere, universal and constant obedience: Or, to live by Faith, is to feed upon the several pro­mises of God made in his Word, and to apply them to our own selves, according to our needs, and so to uphold, comfort and incourage our selves against all temptations, and unto every good duty. This Life of Faith is a very Heaven upon earth, a sweet Sanctuary to any hunted soul; hereby our hearts will be chear­ed, our life will be sweet to us, God will be glorified, and the glory of his truth will be mightily advanced. O blessed Duty!

SECT. 2. Of the maner of this Life of Faith in general.

OUr Directions for this life of Faith are either

• General.
• Particular.

In general, that we may live by Faith, we must endeavor two things,

• 1. To get matter for our faith to work upon.
• 2. To order our faith aright in the work.

1. That we may provide matter for our faith to work upon, we must observe three things: 1. That we store up all the good promises of God, and our own experiences seasonably: It is good to lay up in a good time aforehand.

2. That we lay in promises of all kindes: We had better leave [Page 163] then lack; it is the wisdom of a man, that he may not live feebly and poorly, but to have somewhat to spare.

3. That we so lay them up, that we may have them at hand: It is folly to say, I have good provision as can be, Col. 3.16. but I have it not here: Let the word of God dwell in you plenteously and richly in all wisdom.

2. That we may order our Faith aright in the work, observe these Directions:

1. Take possession of the promises, and value them as our own.

2. Expect nothing from the promise, but that which is suit­able to the nature of it: To this purpose some promises are ab­solute, which God hath simply determined to accomplish; as the promise of the Messiah, Isa. 7.14. and of the calling of the Gentiles, Rom. 11.26. Some promises are conditional, which God will accomplish in his own order, in his own time, and in his own maner and measure; in a word, they are no further promised, then God seeth in wisdom to be most meet for his glory, and our good; as, all temporal blessings, less princi­pal Graces, and the measure of all sanctifying Graces: now in all these expect nothing from them, but that which is suitable to the nature thereof.

3. That done, then eye that particular good in the promise which we stand in need of, and set Gods power, and faithful­ness, and wisdom awork, to bring it about; for instance, thou art in persecution, and either thou wouldest have deliverance out of it, or comfort and refreshment in it: In this case see all this in the promise (referring the order, and time, and maner to God) and then set Gods power and faithfulness awork that can do it, and his wisdom awork to contrive it, which way he knows best: This is the meaning of that Text, Psal. 37.5. 1 Pet. 5.7. Commit thy ways unto the Lord, trust in him, and he shall bring it to pass; and hurl your care upon the Lord, for he careth for you.

4. By faith wait upon God, in that way he hath appointed; it is true, God will work that good for us, yet we must use the means, and meet God in the course of his providence, other­wise we live not by Faith, but tempt God, and throw away his promises and all.

5. Set it down and conclude, that God will do whatsoever [Page 164] he hath promised, and we shall receive it in the ways of his pro­vidence: This is the very work of faith it self, thus it draws sap and vertue from the promise, when it concludes, That accord­ing to the good in the promise, it is sure to be done.

6. But imagine the Lord delays, and doth not suddenly ac­complish, then must faith take up its stand, and stay till it come: He that believeth, Isa. 28.16. maketh not haste, the vision is for an appointed time, and therefore wait for it; so the Psalmist, As the eyes of a servant look to the hands of his Master, and the eyes of a maiden to her Mistris, so our eyes wait upon the Lord our God, until he have mercy upon us; Psal. 133.2. not until we will, or until we see it fit, but until he will have mercy upon us.

7. Imagine the Lord not onely delays, but seems to frown, and to say, He will not hear: In this case, labor with an holy humi­lity to contend with our God, and by strong hand to overcome him, for the Lord loves to be overcome thus. When Jacob wrestled with God, Let me go, saith the Lord; I will not let thee go, Gen. 32.26. saith Jacob: So do we catch the Lord Jesus, and strive with him, and leave him not, till we have those comforts he hath pro­mised, and which we have begged: Surely this is the glory and victory, 28. and triumph of faith, when the Lord is fain to lay down his weapons, and to yield himself as conquered; Thy name shall be no more called Jacob, but Israel, because thou hast prevailed with God.

Two cautions concerning promises, and the life of faith, are mainly to be observed in the general.

1. That not barely the promises, but the person of Christ, is the object of faith: We are not to wrest on the promises alone, but to close with Christ in those promises; and therefore in re­ceiving of, or having recourse unto a promise, we are first to seek out for Christ in it, as being the foundation of it, and so to take hold of the promise in him: Thus Philip directs the Eunuch, Believe on the Lord Jesus: Acts 6.31. The promise is but the Casket, and Christ the Jewel in it; the promise but the field, Christ is the Pearl hid in it, and to be chiefly look'd at: Thus it is said, That promises of pardon, are not as pardons of a Prince, which meerly contain an expression of his royal word for pardon; but Gods promises are made in his Son, and are as if a Prince should offer to pardon a Traytor, upon marriage with his childe, whom [Page 165] in and with that pardon he tenders: The reason hereof is, be­cause Christ is the grand promise, in whom all the promises are Yea and Amen. 2 Cor. 11.29.

2. That promises in things temporal and spiritual (not abso­lutely necessary to salvation) are not universal, but indefinite, (i.) he makes such promises, because sometimes (though not al­ways) he grants accordingly. For instance, that promise of healing the sick, cannot be universal, Iam. 5.15. Heb. 9.17. for it might then be sup­posed, that sick men should never dye, seeing the Elders may at all such times of danger of death, still come and pray with them, but we all know it is appointed for all men once to dye; the meaning thereof is, that prayer is an Ordinance to which God hath made such a gracious promise, and he often doth restore the sick at their prayers; and therefore upon every such particular occasion, we are to relye upon God for the performance of it by an act of recumbancy, though we cannot with an act of full assurance, the promise not being universal, but indefinite: Of like nature are all other promises of things temporal or things spi­ritual, not absolutely necessary to salvation; as, long life, riches, honor, Assurance of Evidence to them that fear him, the tenor and purport of which promise, is not as if absolutely, infallibly, and universally, God doth alway perform these to those that are truly qualified, with the conditions specified in those pro­mises; the contrary both Scripture, instances, and common ex­perience shews, they are therefore indefinitely meant, and so to be understood by us; because when ever God doth dispence any such mercies to any of his, he would do it by promise: And he requires answerably an act of faith, suitable to that his meaning in the promise; that as he intended not in such promises, an ab­solute, infallible, universal obligation of himself, to the perfor­mance of them to all that fear him, so the act of faith, which a man is to put forth toward this promise, in the application of it for his own particular, is not required to be an absolute, in­falible perswasion and assurance, that God will bestow these outward things upon him, having these qualifications in him, but onely an indefinite act (as I may call it) of recumbancy and sub­mission, casting and adventuring our selves upon him for the performance of it to us, not knowing but he may in his outward dispensations make it good to us; yet with submission to his [Page 166] good pleasure, if otherwise he dispose it; and if he grant, to consider then, That whatsoever we have, it is not by a meer Pro­vidence, but by vertue of a Promise.

SECT. 3. Of the maner of this Life of Faith in particular, as in Temporal evils.

IN particular that we may live by faith, observe we,—

• 1. The Promises.
• 2. The exercise of faith concerning the Promises.

And both these are considerable, either in regard of

• Our selves.
• Others.

1. In regard of our selves; and therein we shall consider matters

• Temporal.
• Spiritual.
• Eternal.

Things Temporal are either

• Evil.
• Good.

We shall begin first with Temporal Evils; and concerning them, first give you the Promises; and secondly, the exercise of faith in respect of those Promises.

1. The Promises that concern Temporal Evils, have reference to those evils, either in

• General.
• Special.

1. Evils general, are afflictions and dangers, concerning which we have Promises, some to

• Prevent,
• Qualifie,
• Remove those Afflictions.

1. The Promises to prevent Afflictions, you may read in the Word, and they are these and the like: Psal. 91.10. Psal. 121.7. Job 5.19. Zech. 2.5. where the Lord promiseth to be a wall of fire to his people; not of stone, or brass, saith Theodoret, that it may both fray afar off, and keep off too at hand; protect them, and destroy their enemies.

2. The Promises to qualifie evils, are these and the like: Psal. [Page 167] 103.13, 14. Isa. 49.13, 14, 15. Hos. 11.8, 9. In this last Promise, God imitates Parents (saith Theodoret) when any misery is upon their childe, their bowels yern more; never sits the childe so much on the Mothers lap, never lies so much in her bosom, as when he is sick: So the Spouse being sick of love (i.) in some misery, Cant. 2.5, 6. Christ stayeth her with flaggons, comforts her with apples, his left hand is under her head, and his right hand doth embrace her: Psal. 56.8. where we may read Gods compassion to his chil­dren in their calamities, that he narrowly observes every one of them; Thou tellest my wandrings] yea, he makes so precious a reckoning of their griefs and sorrows, that not a tear falls to the ground, but he keeps it, preserves it (as precious liquor) in his bottle; Put my tears into thy bottle] yea, he keeps them in memory, he notes them and writes them his book, as if he would chronicle our tears for everlasting remembrance; Are they not in thy book?] 2 Chron. 4.17. Is there or can there be any richer or fuller expression in Tully, then there is in the Greek, where there is both an elegant Antithesis, and double Hyperbole, beyond Eng­lishing, [...]; for affliction, glory; for light affliction, heavy, massie, substantial glory, a weight of glory; for momentany affliction, eternal glory: nay, the Apostle addes degrees of comparison, yea goes beyond all degrees, calling it more excellent, far more excellent, an Hyperbole, Hyperbole, ex­ceeding excessive, eternal weight of glory.

3. The Promises to bear them, or in due time to remove them, are these and the like: Psal. 37.24. Jer. 29.11. Micah 7.8, 9. Psal. 97.11. as sure as harvest follows a seeding, so to the righte­ous, comfort follows mourning, John 16.20. 1 Cor. 10.13.

2. Evils special, are Sickness, Poverty, Famine, War, Captivi­ty, Witchcraft, Possession, Oppression.

1. For sickness, we have Promises, some to

• Prevent,
• Qualifie,
• Remove sickness.

1. The Promises to prevent, are these and the like: Exo. 15.26. Deut. 7.15. Psal. 91.10.

2. Promises to qualifie sickness, are these and the like: Ps. 41.3. Heb. 12.6, 7, 8.

3. Promises to remove sickness, are these and the like: Exo. 23.25. Deut. 7.15. Isa. 4.31.

[Page 168]2. For Poverty, we may store up these Promises, Psal. 23. throughout, Psal. 34.9, 10. Psal. 37.25. Heb. 13.15. The wicked indeed may have more abundance then the Christian, but here's the difference, the wicked hath all by a Providence, the Christian hath all by a Promise: and this distinction the poor Christian would not part with for a world of gold.

3. For Famine, we may store up these Promises, Job 5.19, 20. Psal. 33.18, 19. Prov. 10.2, 3. Psal. 37.18, 19. Isa. 41.17, 18. Some Martyrs being cast into Prison, and denyed necessary food, they had faith to return this answer, If men will give us no meat, we believe God will give us no stomack. When Christ was an hun­gred, and Satan tempts him to command stones to be made bread, he answered, Matth. 4.4. Man shall not live by bread alone, but by every word that proceeds out of the mouth of God; q.d. a man may feed on a Promise, he must depend on Gods allowance, and when provision fails, then not to distrust the provision of God, is a notable tryal of faith.

4. For War, we may gather up these Promises and the like, Job 5.20. Prov. 3.24, 25, 26. Jer. 39.17, 18.

5. For Captivity, gather in these Promises and the like, Deut. 30.3, 4. which very Promise Nehemiah sueth out, Nehem. 1.9. Psal. 106.46. Ezek. 11.16.

6. For Witchcraft or Possession, consider that Promise, Numb. 23.23.

7. For Oppression, we have these Promises, Psa. 12.5. Psa. 68.5. Psa. 146.7, 8, 9.

2. For the exercise of faith, concerning these Promises, that we may live by them, go to

• Meditation.
• Prayer.

1. For Meditation, and the matter of it, consider these things, and let your faith chew on them.

Amos 3.6.1. That all affliction comes from God: Shall there be evil in a city, and the Lord hath not done it? I form the light, and I create darkness; Isa 45.7. Psal. 119.75. I make peace, and I create evil: I the Lord do all these things. I know, O Lord, (saith David) that thy judgements are right, and that thou in thy faithfulness hast afflicted me.

2. That as God sends it, so none can deliver us out of it but God alone: [...] Chr. 20.12. O our God, wilt thou not judge them? We have no might [Page 169] against this great company that cometh against us, neither know we what to do, but our eyes are upon thee. This Meditation draws the heart from carnal repose, in means or friends; it expels vex­atious and distracting cares, and estrangeth from the use of un­lawful means of deliverance: The horse is prepared against the day of battel, but safety is of the Lord.

3. The causes of all miseries and sorrow, is sin, and therefore its time for us to examine our ways, to humble our selves, and to set upon Reformation: Psal. 119.59. I thought on my ways (said David) and turned my feet unto thy testimonies: 2 Chro. 33.12 when Manasses was in af­fliction, He besought the Lord his God, and humbled himself great­ly before the God of his Fathers: Surely it is meet to be said unto God, I have born chastisement, I will not offend any more: Iob 34.31, 32 That which I see not teach thou me; If I have done iniquity, I will do no more: The end of chastisement, is amendment of life, whence it receives the name of Correction, which signifieth, to set aright or straight.

4. That now God tryeth our faith, patience, contentation, and meekness of Spirit, He hath said unto Crosses, Go ye to such a man, not to weaken his faith, or to waste any Grace of the Spirit, but to purge him, refine him, try him, exercise him, to breed the quiet fruits of Righteousness, to confirm his patience, sup­port his hope, &c. — Hence Gods servants by their faith have been enabled to say, I will bear the indignation of the Lord, Micah 7.9. be­cause I have sinned against him, until he plead my cause, and exe­cute judgement for me: And if he say thus, 2 Sam. 15.26. I have no pleasure in thee: Behold, here am I, let him do to me as seemeth good to him. This Meditation makes the heart willingly, freely and constant­ly to resign it self to the good pleasure of God in all things.

5. That 'tis Gods will, after we have gone to the promise, to use all lawful means of help which God in his providence affords; but in point of dependance, that we solely rest on Gods promises: Faith coupleth the means and the end, but looketh to the Pro­miser (whose truth, and wisdom, and power, and mercy, never fails) and not to the probability of the thing promised: Abra­ham against hope, believed in hope, —That what God had promised, Rom. 4 18, 21 he was able to perform.

6. That the promises are in Christ, Yea and Amen, and there­fore set it down and conclude, that God will do whatsoever he [Page 170] hath promised, and we shall receive it in the ways of his pro­vidence; Isa. 28.16. it may be not yet, what then? He that believes will not make haste: Daniel waited Seventy years for deliverance out of captivity in Babylon, and may not we wait Seventy weeks, Seventy days?

2. For prayer, and the parts and maner of it, observe this method:

1. Lay open our sorrows before the Lord, pour out our com­plaints into his bosom: Lam 3.22. I am the man that have seen affliction by the rod of thine anger, thou hast brought me into darkness but not into light: Psal. 3.1. — Lord, how am I beset with miseries? how do my sor­rows increase daily? Psal. 38.18. how are they encreased that trouble me?

2. Confess our sins with hatred and godly sorrow: I will de­clare my iniquity, Hos. 5.15. I will be sorry for my sins: For want of this, God threatned the Israelites, I will go and return to my place, till they acknowledge their offences, and seek my face, in their af­fliction they will seek me early.

3. Importune the Lord, and direct we our supplications to our God: Lord, how long wilt thou look on? O rescue my soul from their destruction, Psal 35 17. my darling from the Lyons; look upon mine affliction and my tears, for I am brought very low.

Psal. 125.3.4. Then press we the Lord with his promises: Lord, thou hast said, The rod of the wicked shall not rest upon the lot of the Righteous: Isa. 10.25. Thou hast said, Yet a little while and the indignation shall cease: Isa. 54.8. Thou hast said, In a little wrath I hid my face from thee for a moment, but with everlasting kindeness will I have mercy on thee, saith the Lord thy Redeemer: O these are thy promises, Lord, make them effectual to my poor soul.

5. For conclusion, tell we the Lord, whatever becomes of us we will trust in him: Iob 13.15. Psa 56.3. Though thou shouldst slay me, yet will I trust in thee:—For what time I am afraid, I will will trust in thee.

These are the acts of faith by which it puts forth, and exerciseth it self in time of afflictions.

SECT. 4. Of the maner of this Life of Faith in tempo­ral blessings.

COncerning temporal blessings, or good things, consider we

• 1. The promises.
• 2. The exercise of faith in those promises.

1. Promises that concern temporal blessings, have reference to those blessings, Either in

• General.
• Special.

1. The general promises are these, and the like, 1 Tim. 4.8. Psal. 34.8, 9. Psal. 84.11. Phil. 4, 19. 1 Cor. 3.21. all things are yours, we are heirs of all the world.

2. The special promises have a relation, some to our name, some to our bodies, some to our estates, some to our cal­lings.

1. Those promises that have a relation to our good name, are such as these, 1 Sam. 2.30. Prov. 3.16. Prov. 4.8. Prov. 14.19. Isa. 56.3, 4, 5.

2. Those promises that have a relation to our bodies, are either for long life, concerning which, Deut. 5.16, 33. Prov. 3.1, 2. or for health, concerning which, Prov. 3.8. Psal, 103.3, 4, 5. or for safety, concerning which, Prov. 1.33. Job 11.18. Hosea 2.18. Job 5.23. or for peace, concerning which, Levit. 26.6. Psal. 29.11. Psal. 37.11. Prov. 16.16. or for sleep, concerning which, Job 11.19. Prov, 3.24. or for food, concerning which, Psal. 37.3. Psal. 111.5. Joel 2.26. or for raiment, concerning which, Deut. 10.18. Matth. 6.25, 30, 32. or for posterity, the fruit of the body, concerning which, Deut. 7.12, 13, 14.

3. Those promises that have relation to our estates, are these, Job 22.24, 25. Prov. 8.18, 19. Psal. 37.5.

4. Those promises that have a relation to our calling, are either for plenty, concerning which, Prov. 10.4. and 12.11. and 13.4. and 28.19.—or for protection, concerning which, Psal. 91.11.— or for promotion, concerning which, Prov. 12.24. and 22.29. — or for good success, concerning which, Prov. 12.14. Isa. 65.21, 23. [Page 172] I deny not but the wicked may enjoy all these Temporal bles­sings by a general Providence, but onely the just have a Spiritunl right to them; they onely have them as rewards of their righ­teousness, as testimonies of Gods love and care over them, and by vertue of a Promise.

2. For the exercise of faith concerning these Promises, observe that we may live by them, either in the

• want
• enjoyment

of these Temporal mercies.

1. Of the want of them, go we to

• Meditation.
• Prayer.

1. For Meditation, and the matter of it, consider these things:

1. That faith in this case doth ransack, and fan the soul nar­rowly to finde out and remove whatsoever doth offend: If thou return to the Almighty thou shalt be built up, Iob 22.23, 24 thou shalt put ini­quity far from thy tabernacles: then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. This advice faith digests, and labors the reformation of what is amiss, and whatsoever hinders the Promise.

2. That faith is painful, provident and frugal; it shakes off idleness, takes the opportunity, husbands thriftily, and observes Gods providence in all affairs, otherwise we live not by faith, but tempt God, and throw away his Promises and all.

3. That faith preserves from the use of all unlawful means: The believer consults ever what is just, not what is gainful; or what may be compassed by honest courses, not what may be gained by fraud, deceit, cozenage, or the like carnal dealings: Better is a little with righteousness, Prov 16.8. then great revenues without right.

4. That faith leans upon the providence of God, who will keep back nothing from us, but what is hurtful and pernicious: Here's a sweet act of faith, it submits to Gods wisdom, and rests on his providence, after the use of all lawful means; and this maintains a Christian in some measure of contentment.

2. For Prayer, and the parts or maner of it, observe this method:

1. Confess our sins, especially those sins which upon search we are perswaded hinders prosperity: O Lord, I have thought on [Page 173] my ways, and I finde (this or that) sin in my bosom, this or that corruption hath gotten head, and hinders thy blessings: O Lord, how should I expect needful things? What have I to do with thy Promises, that have committed such and such sins?

2. Importune the Lord for his Temporal blessings, at least so far as he seeth them to be for our good, and for the glory of his great name: Thus Bildad tells Job, Iob 8.5, 6, 7. If thou wouldst seek unto God betimes, and make thy supplication to the Almighty, surely now he would awake for thee, and make the habitation of thy righ­teousnes prosperous: Though thy beginning was small, yet thy latter end should greatly encrease. Thus Jabez prayed, 1 Chro. 4.10. O that thou wouldst bless me indeed, and inlarge my coasts, &c. and God granted him that which he requested. In like maner was Jacobs prayer, If God wil be with me, and wil keep me in this way that I go, Gen. 28.20, 21. and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace, Then shall the Lord be my God: And thus may we importune the Lord, and make our supplica­tion to the Almighty.

3. Then press the Lord with his Promises, as with so many Argu­ments: Lord, thou hast said, Godliness hath the promise of the life that now is, as well as that which is to come: Thou hast said, Fear the Lord, ye his saints, for there is no want to them that fear him, &c. O these are thy Promises, make them good to us as it stands best with thy wisdom.

2. In the enjoyment of these Temporal blessings, go we to—

• Meditation.
• Prayer.

1. For Meditation, and the matter of it, consider these things:

1. Faith in prosperity, keeps the heart in a holy temper and disposition (i.) in humility, meekness, tenderness and compassion towards others, in thankfulness, obedience, and in the fear of the Lord: Satan himself could reply to the Lord, Iob 1.10. Doth Job fear God for nought? hast thou not made a hedge about him? in this case faith will remember man of his duty, and perswade him to be so much the more serviceable, as Gods mercies are more plentiful upon him.

2. That faith makes a man heavenly-minded in the use and possession of a prosperous estate; as it receives all earthly bles­sings [Page 174] from God, so it windes and pulls up the soul to God again: and if it be rightly considered, prosperity is the fittest season for heavenly contemplation; the less trouble lies upon our estate, the more liberty we have to think of heavenly things: howsoever, faith considers these things as pledges of Gods love, as parts of our childes-portion, and so it makes us look at the better part, those never-fading riches which God hath reserved in heaven for all that fear him.

3. That faith breeds a godly jealousie and suspition, lest the heart should be drawn away with the pleasing delights of things transitory, for by grace it is that we are made conscious of our own weakness, and of the snare that is in every creature, to take and intangle us: Prosperity is pleasing, but dangerous; a man may quickly surfet of sweet meats. This makes the waking be­liever circumspect and watchful, and jealous, and suspitious of his own heart, lest he miscarry in prosperity, considering there is a snare in it.

4. That faith mindes a change, even when our mountain seems strongest: Iob 3.25. The thing I greatly feared (saith Job) is come upon me, and that which I was afraid of, is come unto me; by this it appears, that Job always thought upon a change: There is no wind (saith the Proverb) which may not blow rain, if God so please. Riches have their wings, Prov. 23.5. Prov. 27.12. and take their flight like an Eagle: now faith mindes this, and prepares for this; The prudent man foreseeth evil, and hideth himself.

2. For Prayer, and the maner of it, observe this method:

1. Confess and acknowledge Gods mercy both in his Promi­ses and performances: say, Lord, thou hast promised, That no good thing wilt thou withhold from them that walk uprightly; and surely thou art true in thy sayings, I believe by vertue of thy promise I enjoy this land, and those goods, &c. I have nothing, Lord, but meerly of Free-grace, and by vertue of a promise.

2. Pray, importune the Lord for sanctification of prospe­rity, and for Gods blessings upon the means: the more we pro­sper, the more earnest should the prayers of faith be; for of our selves we have no power to wield a good estate well, no ability to preserve or keep it: in greatest wealth we lie open to many temptations, and if we pray not earnestly that God may san­ctifie all his Temporal blessings to us, we shall cool in grace.

[Page 175]3. Praise God for his mercies, and devote our selves unto him from whom we have received all: What shall I render unto the Lord (saith David) for all his mercies towards me? Psa. 116.12, 13. I will take the cup of salvation, and call upon the name of the Lord. Men look for thanks, for a small kindeness, and shall not we magnifie God for all his favors and loving kindeness towards us? O praise the Lord, bless the Lord, O my soul! Psa. 103.1.

SECT 5. Of the maner of this Life of Faith in Spiritual evils.

THings Spiritual are either

• Evil.
• Good.

We shall begin with Spiritual evils: and concerning them, first give you the promises, and secondly the exercise of faith in respect of those promises.

Evils Spiritual arise either from the Devil, or the Flesh, or the World, or from Man, or God, or from our own selves.

1. Those evils that arise from the Devil, are temptations of several sorts; and the man whose heart is upright, shall finde strength enough against every temptation: To that purpose consider these Promises, Matth. 16.18. 1 Cor. 10.13. 1 John 5.18.

2. Those evils that arise from the flesh, are lusts or temptations of Uncleanness; and for strength and ability against such a tem­ptation, consider these Promises, Prov. 2.10, 11, 16. Eccles. 7.26. 1 Thess. 5, 23, 24.

3. Those evils that arise from the World, are covetousness, cares, evil company, &c. and for strength against such, consider these Promises, 2 Cor. 6.17, 18. Gal. 1.4. 1 John 5.4. Heb. 13.5. [...], there are five Negatives toge­ther in the Original that strongly affirm; q.d. I tell thee, I will never, never, never, never, never forsake thee.

4. Those evils that arise from men, are either oppositions against truth, concerning which, Mat. 10.19. Acts 18.9, 10. or op­positions against goodness, concerning which, Mat. 5.10. 1 Pet. 3.14. — or oppositions against both, and so they fall either on our good name, concerning which, Psal. 37.6. where howsoever [Page 176] thy innocency be at some times covered (as it were) with a thick and dark mist of slander and oppression, yet the Lord will in his good time scatter and dissolve the mist, and so make thy innocen­cy apparent to the world; yea, he will make thy righteousness as evident as the Sun when it ariseth, yea, as noon day, when it is at highest, and shines brightest, Psal. 68.13. Mat. 5.11, 12. 1 Pet. 4.14, &c.—or they may fall on us in respect of our liberty, and concerning which, Psal. 69.32, 33, and 102.19, 20. Rev. 2.10.— or they may deprive us of our goods, concerning which, 2 Chro. 25.9. Mat. 19.29. Habak. 3.17, 18.—or they may take away life, concerning which, Matth. 10.39. John 12.25. Revel. 14.13.

5. Those evils which arise from God, are desertions; and for comforts against them, consider these promises, Isa. 49.14, 15, 16. and 54.7, 8. and 50.10.

6. Those evils that arise from our selves are sins and infirmities, and they are either spiritual blindeness, concerning which, Luke 4.18. 1 John 2.27. Isa. 35.4, 5.—or spiritual lameness, concern­ing which, Isa. 35.6. and 40.31.—or heaviness of minde, con­cerning which, Isa. 35.1, 2. Jer. 66.12, 13, 14.—or weakness of memory, concerning which, John 14.26. or fears of losing Gods love, concerning which, Isa. 49.15. and 54.10. Jer. 33.20. Psal. 89.33, 34, 35. Joh. 13.1. Rom. 11.29.—or fear of falling away from God, concerning which, see the impossibility in regard of God, 2 Tim. 2.19. in regard of Christ, Luke 22.32. in regard of the Holy Ghost, John 14.16. Ephe. 4.30. in regard of the pro­mises, Psal. 94.14. 1 Cor. 1.8, 9.—or indisposition, distraction, defects in our best performances, concerning which, Numb. 23.21. Cant. 2.14.—or particular falls, daily frailties and infirmities, con­cerning which, Isa. 55.7. Jer. 3.1. Psal. 37.24. and 145.14. Hosea 14.4. 1 John 1.9.

2. For the exercising of faith, concerning these promises that we may live by them, go we to

• Meditation.
• Prayer.

1. For Meditation, and the matter of it, consider we these things,

1. That of our selves we cannot resist these spiritual evils; all our comfort is, that neither the Devil, nor the world, nor the [Page 177] flesh, nor sin, can oppose any further then God will give them leave; not the Devil himself can tempt who he will, nor when he will, nor how he will, nor how long he will, but in all these he is confined by the providence of God. A legion of Devils could not enter into a Gaderene Hog, till Christ had given them leave: Satan could not touch one bleat pertaining to Job, till he had obtained liberty; nor after lay a finger on his body, till his liberty was renewed: O meditate on God and his power, who hath all our enemies in a chain; as for our selves, we have no ability to resist any of these evils.

2. That faith fortifies the soul against all oppositions, the more they rage, the more faith heartens the soul to believe, and to keep close under the shadow of the Lords wings: as the childe affrighted, clings faster to the mother; so the poor soul pursued by the Devil, or World, or Flesh, or Man, or God, or our own Corruptions, it runs to Christ, the everlasting Rock, and in his name resists all these evils, and in his name gets the victory.

3. That in the most forcible tempests, which God, Devil or Man raiseth against us (when to present sense and feeling all sight and hope of the grace and goodness in Christ Jesus is lost) then faith tells the heart, that a calm is at hand. The last temptation wherewith Satan set upon Christ, was the most furious, and when he could not prevail thereby, he departed for a season: The Lord will not suffer us to be tempted above measure. This faith assures of, and perswades us quietly to wait for the issue.

2. For prayer, and the maner of it, observe this method:

1. Confess our sins of former ignorance, vanity of minde, self-confidence, solitary musings on the temptations of Satan, mis­interpreting of the Lords doings, &c. which set open the soul to all other spiritual evils:— O my God, I have disesteemed thy mercy, distrusted thy promises, harbored thoughts of unbelief, &c. and so hav [...] exposed my soul to the most violent, horrible and fiery temptations of the world, flesh, Devil, and my own lusts: my soul, which should have been ravished with the joys of Heaven, and with the kisses of Christ, is continually pestered and assailed with the black and hellish thoughts of Atheism, Blasphemy, and soul-vexing fears; my heart trembleth, my strength faileth, my life is spent with grief, my spirit within me is overwhelmed, and prevail­ing fears so tyrannize over me, that I cannot speak, I am sore [Page 178] wounded and broken, I go mourning and desolate all the day long.

2. Importune the Lord for pardon of sin, and for help against all oppositions: Pardon, O Lord, my yielding to the temptations of the Devil, or Flesh, or World, or Man, or Sin: Pardon, O Lord, the infidelity, doubtings, dejectedness, infirmities, and carnal excessive fears of thy poor servant; and for the future, deliver my soul from the snares, strengthen me in the combate against all my enemies: Arise, O Lord, disappoint Satan, cast him down, deli­ver my soul from the wicked one; O be thou my strength in my trouble, for I fly unto thee for help and for succor.

3. Then press the Lord with his Promises, as with so many ar­guments: Lord, thou hast said, That the gates of hell shall not prevail against us: That whoso pleaseth God, shall escape the strange woman: That whosoever is born of God overcometh the world: That if we suffer for righteousness sake, happy are we: That in a little wrath I hid my face from thee for a moment, but with everlasting kindeness will I have mercy upon thee: That a good man though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand. O these are thy golden sweet precious Promises; now Lord make them good to my soul, let me draw the sweet, and juy [...], and vertue from every of these Pro­mises; let not a word of these Promises fall to the ground, let me have my share, and part, and portion in these comfortable Promises, through the Lord Jesus.

SECT. 6. Of the maner of this life of faith in spiritual blessings, as derived to us from God and Christ, and the Spirit of Christ.

COncerning spiritual blessings, or good things, consider we

• 1. The promises.
• 2. The exercise of faith in respect of those promises.

1. The Promises are of such blessings as arise either from

• God.
• Christ.
• The Spirit of Christ.

1. From God proceeds his

• Love of us.
• Presence with us.
• Providence over us.

1. Concerning his love of us, we have these promises, Deut. 7.7, 8, 13. Isa. 54.8. Jer. 31.3. Hosea 2.19. and 14.4. John 3.16. Ephe. 2.4. 1 John 4.19.

2. Concerning his presence with us, we have these promises, Gen. 26.24. and 28.15. Exod. 3.12. Joshua 1.5. Jer. 1.8. 1 Chron. 28.20. Isaiah 41.10. Math. 28.20. Rev. 2.1.

[Page 182]3. Concerning his providence over us, we have these pro­mises, Psal. 34.7. and 91.11, 12. Job 36.7. Zech. 2.8. whence (He that toucheth you, toucheth the apple of mine eye) observe, That the Lord to express the tenderness of his love, names the tenderest part of the body, nay the tenderest piece of the ten­derest part, The Christal humor, as the Philosophers call it.

2. From Christ we have promises

• 1. Of the person of Christ.
• 2. Of the benefits that flow from Christ.

1. Of the person of Christ, in Genesis 3.15. where was the first promise, and the foundation of all other promises, because God intended to make good every promise in Christ.

2. Of the benefits that flow from Christ, whether

• Redemption.
• Vocation.
• Justification.
• Reconciliation.
• Adoption.

1. Concerning Redemption, we have these promises, Tit. 2.14. Ephe. 1.7. Gal. 3.13. Heb. 9.12.

2. Concerning Vocation, we have these promises, Acts 2.39. Rom. 8.30.

3. Concerning Justification, we have these promises, Isaiah 53.11. Acts 13.39. Rom. 8.33.

Now this Justification consists of two parts, in

• 1. Not impu­ting sin.
• 2. Imputing righteousness.

1. For not imputing (or forgiving) sin, we have these pro­mises, Psal. 32.2. Jer. 31.34. Isaiah 55.7. Jer. 33.8. hither tend all those Metaphors, Isa. 43.25. and 44.22. and 38.17. Micah 7.19.

2. For imputing Righteousness, we have these promises, Rom. 5.19. 1 Cor. 1.30. Rom. 10.4. Isaiah 61.10. Gal. 3.6. this phrase is used ten times in one Chapter, Rom. 4.3, 5, 6, 8, 9, 10, 11, 12, 23, 24.

4. Concerning Reconciliation, we have these promises, 2 Cor. 5.18, 19. Ephe. 2.14, 16. Col. 1.21, 22.

5. Concerning Adoption, we have these promises, Gal. 3.26. John 1.12. Rom. 9.26. Gal. 4.4, 5, 7.

[Page 183]3. From the Spirit of Christ, we have promises,—

• 1. Of the Spirit himself.
• 2. Of the operation of the Spirit.

1. Of the Spirit himself, in Joel 2.28, 29. Acts 2.17, 18. John 14.16, 17. Ephe. 1.13. Gal. 3.14.

2. Of the operation of the Spirit, and that

• 1. In general, as Sanctification.
• 2. In special, as
  • Spiritual Graces.
  • Spiritual duties.

1. Concerning Sanctification, we have these promises, Micah 7.19. Jer. 31.33, 34. Heb. 8.10. and 10.16. 1 Thess. 5.23. 1 John 1.7. Revel. 1.5.—

Concerning Graces and Duties, we shall handle them anon.

2. For the exercise of faith concerning the promises, that we may live by them, go we to

• Meditation.
• Prayer.

1. For Meditation, and the matter of it, consider these things:

1. That faith (considering the priviledges of Gods children) admires and adores, Psal. 31.19. O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, before the sons of men? Psal. 36.7.— How excellent is thy loving kindeness, O Lord; therefore the children of men put their trust under the shadow of thy wings.

2. That faith (in consideration hereof) rests upon God, and Christ, and the Spirit of Christ, to receive whatsoever may be good and profitable to the Soul: The Lord is my shepherd, Psal. 23 1. Isa. 40.11. I shall not want:—He shall lead his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gent­ly lead those that are with yong. What can they want, who have God for their Father, Christ for their Savior, the Spirit for their Sanctifier? Thou Israel art my servant, Isa. 41.8. Jacob whom I have cho­sen, the seed of Abraham my friend: Thou whom I have taken from the ends of the earth, and called thee from the chief men therof, 9. and said unto thee, Thou art my servant, I have chosen thee, and not cast thee away: Fear thou not, for I am with thee; 10. be not dis­maid, for I am thy God, I will strenghthen thee, yea I will help thee, yea I will uphold thee with the right hand of my Righte­ousness.

[Page 184]3. That faith hereupon sets an high price upon Christ, upon God in Christ, upon the Spirit of Christ: These promises are more worth then Kingdoms, Empires, the whole world, which made holy David say, Psal. 94 19. In the multitudes of my thoughts within me, thy comforts delight my soul; q. d. I have multitudes of thoughts, some running this way, some running that way, some on this pleasure, some on that profit, but my soul is onely com­forted in the thoughts of thee: Pleasures, profits, honors, all are vain and empty, and nothing is to be rested on, to be de­lighted in, but Jesus Christ; yea, there's a full content in Jesus Christ; let the world be filled with trouble and sorrow, even now faith carries a merry heart.

4. Faith in these promises doth greatly inlarge the heart to­wards God, and stirreth up to earnest study of holiness; if a Christian be much in the Meditation of Gods singular goodness in Christ, it will even constrain him to yield up himself wholly to God, Psal 26.2, 3. in all manner of godly conversation: Examine, O Lord, and prove me, try my reins and my heart, for thy loving kindeness is before mine eyes, and I have walked in thy truth.

5. Faith ever runs to these promises in all straits, and here it findes comforts: Nature teacheth man and beast in troubles and storms to make to a shelter; the childe runs to the arms of the mother, Prov. 30.26. the birds to their nests, the conies to the rock, so must the soul have a sanctuary, an hiding place, when danger and trouble comes; now where can it take up a surer and safer re­fuge, then with God and Christ, and the Spirit of Christ? indeed God it dares not look at, but in Christ; and the Spirit proceeds not but from Christ, to Christ therefore it runs immediately; it is Christ, who of God is made unto us wisdom, and righteousness, and sanctification, 1 Cor. 1.30. and redemption: Come (saith faith) let us out to Christ, and if he receive us not presently, let us stay a little; he is full of bowels and tenderness towards poor sinners, h [...] keeps open house for all comers, he invites all, entertains all, old sinners, yong sinners, Iohn 7.37. great sinners, less sinners, his promise is sure to: him that cometh unto me, I will in no wise cast out: Thus faith takes the Believer off from self, civil life, estate, friends, and hangs the soul alone upon that true friend, the Lord Jesus Christ, who hath manifested the greatness of his love to poor sinners, Iohn 15.13. by dying for them, and sending his Spirit to sanctifie and comfort them.

[Page 185]2. For Prayer, and the maner of it, observe this method:

1. Confess and acknowledge Gods mercies both in his pro­mises and performances: Say, Lord, thou hast said, Hosea 14.4. I will love thee freely:—And I will be with thee, Mat. 28.20. even to the end of the world:—He that toucheth you, toucheth the apple of mine eye: 1 Cor. 3.22, 23. Iohn 14.16.— And all is yours, and ye are Christs, and Christ is Gods:—And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, &c. Surely Lord thou art true in thy sayings; I believe by vertue of this and that promise, I have the love, and promise, and providence of God, I am redeemed, called, justified, reconciled, adopted by Christ; I have the Spirit of Christ, I am sanctified in some measure by that Spirit, I have all this of free grace, and by vertue of a promise.

2. Pray for this increase of faith, and for a further and further sight of this belief: Give me, gracious Father, to believe as thou hast promised; create in me the hand of faith, and make it stronger and stronger, that I may effectually receive, what in mercy thou reach­est forth; and then give me the Spirit of Revelation, that I may discern truly what thou hast given me, that my lips may sing of thy praise all the day long.

3. Praise God for his mercies, and quietly rest in the promises: O Lord, thou hast freely loved, and redeemed, and sanctified my soul; O how should I praise thee, how should I advance and set thee up on high? Salvation, and Glory, and Honor, and Praise be given to thy name, &c. I praise thee for my Election, Vocation, Justification, Sanctification, &c. but above all, for the fountain of all, the Lord Jesus Christ; It is my Christ justifies, and my Christ sanctifies: Lord, thou hast given Christ for my Wisdom and Sanctification, as well as for Righteousness and Redemption: Lord, thou hast appointed Christ to be the beginner and finisher of my holiness, and surely he will not leave that work imperfect, whereunto he is ordained of the Father; were the progress of this building committed to my care and oversight, there might be cause of fear, but since thou hast laid all upon Christ, my one­ly and all-sufficient Redeemer; Lord increase my faith, that I may hold him fast and be safe, and so at last I may sing Hallelu­jahs to thee in Heaven for ever and ever.

SECT. 7. Of the maner of this Life of Faith in Spiritual Graces.

THe operation of the Spirit in general, we told you was Sanctification; now the operation of the Spirit in special, appears. in

• Spiritual Graces.
• Spiritual Duties.

1. Spiritual Graces we shall consider in their

• Kindes.
• Degrees.

And of them both give

• 1. The Promises.
• 2. The exercise of Faith in respect of those Promises.

1. The kindes of Graces are these, Knowledge, and Faith, and Hope, and Joy, and Love, and Fear, and Obedience, and Repentance, and Humility, and Meekness, and Patience, and Righteousness, and Uprightness, and Peace of Conscience, and Zeal, and Perseverance; sixteen Graces in number: concerning which the Lord hath made gracious Promises.

• 1. Of them, to give them.
• 2. To them, to reward them.

The first Grace is Knowledge, and we finde some promises, 1. Of it, Psal. 25.14. Jer. 31.34. Isa. 2.2, 3. Micah 4.1, 2. Ephes. 3.5. Rev. 21.23. 2. To it, as Prov. 3.14. Psal. 91.14. 2 Pet. 1.2. Prov. 3.18.

The second Grace is Faith, and we finde some promises, 1. Of it, as Ephes. 2.8. Joh: 6.37. observe here these promises of assurance, the highest measure of faith, Psal. 50.23. Ezek. 34.30. Isa 60.16. Psal. 97.11. 2. To it, as 2 Chron. 10.20. Prov. 29.25. Isa. 26.3. Acts 10.43. Rom. 18.4. Acts 13.39. John 1.12. and 7.38. and 3.16, 36. and 5.24. and 6.47.

The third Grace is Hope, and we finde some promises, 1. Of it, as Psal. 65.5. Prov. 14.32. Job 13.15. 2. To it, as Psal. 40.4. Rom. 4.18, 22. Rom. 8.24.

The fourth Grace is Joy, and we finde some promises, 1. Of it, Psal. 36.8, 9. and 64.10. and 68.3. and 97.11. and 118.15. Isa. 12.2, 3. Isa. 35. throughout, Isa. 56.7. and 66.13, 14. John 16.22. Rom. 14.17. 2. To it, Psal. 89.15, 16.

The fifth Grace is Love, especially of God, and we may finde some promises, 1. Of it, as Cant. 1.4. Deut. 30.6. 2. To it, as Psal. 91.14. and 145.20. Prov. 8.21. Deut. 7.9. 1 Cor. 8.3. and 2.9, 10. James 1.12. and 2.5.

The sixth Grace is Fear, and we finde some promises, 1. Of it, as Jer. 32.39, 40. Hosea 3.5. 2. To it, as Psal. 103.11. and 31.19. and 147.11. Mal. 3.16, 17.

The seventh Grace is Obedience, and we finde some promises, 1. Of it, as Ezek. 11.19, 20. and 36.26, 27. 2. To it, as Deut. 28.1, 2. to 14.

The eighth Grace is Repentance, and we finde some promises, 1. Of it, as Acts 5.30, 31. Exek. 11.19. and 20.43. and 36.31. 2. To it, as Mal. 3.7. Isaiah 55.7. 2 Chron. 7.14. Isaiah 1.16, 17, 18. Job 3.27, 28. Jer. 4.14.

The ninth Grace is Humility, and we finde some promises, 1. Of it, as 2 Cor. 10.4, 5. Gal. 5.22. 2. To it, as Prov. 15.33. and 22.4. James 4.6. 1 Peter 5.5. Isaiah 57.15. Matthew 5.3.

The tenth Grace is Meekness, and we finde some promises, 1. Of it, as Isa. 11.6, 7, 8. Gal. 5.22, 23. 2. To it, as Psal. 37.11. and 147.6. Isa. 29.19. Psal. 25.9. Zeph. 2.3. Matth. 5.5. and 11.29. Psal. 149.4.

The eleventh Grace is Patience, and we finde some pro­mises, 1. Of it, as James 1.5. 2. To it, as Hebrews 10.36. James 5.11.

The twelfth Grace is Righteousness, and we finde some pro­mises, 1. Of it, as Rev. 19.7, 8. 2. To it, as Psal. 11.7. Isa. 32.17, 18. Prov. 14.32. Psal. 112.2, 6. Mat. 25.46.

The thirteenth Grace is Ʋprightness, or Sincerity of heart, and we finde some promises, 1. Of it, as Jer. 31.33. Jer. 50.5. 2. To it, as Psal. 84.11. Prov. 14.11. Psal. 112.2. 2 Chron. 16.9. Psal. 112.4. and 84.11. Gen. 17.1, 2. 1 Chron. 29.17. Prov. 12.22. Psal. 37.37. Prov. 28.18. Psal. 15.1, 2.

The fourteenth Grace is Peace of Conscience, and we finde some promises, 1. Of it, as John 14.27. Gal. 6.16. Isa. 57.19. Isa. 54.10. 2. To it, as Phil. 4.7.

The fifteenth Grace is Zeal, and we finde some promises, 1. Of it, as Jeremiah 20.9. 2 Cor. 7.11. 2. To it, as Numbers 25.12, 13. Revel. 3.19, 20.

The sixteenth Grace is Perseverance; and we finde some pro­mises, 1. Of it, as Psal. 89.28. Prov. 12.3. Isaiah 46.4. 2. To it, as Mat. 10.22. Revel. 2.26.

2. The degrees of Graces follow; and we finde some promises 1. Thereof, as Isaiah 44.3, 4. Mal. 4.2. Psal. 84.7. Prov. 4.18. 2. Thereto, as Rom. 13.11. 2 Pet. 1.8.

2. For the exercise of faith concerning these promises, that we may live by them, go we to

• Meditation
• Prayer.

1. For Meditation, and the matter of it, consider these things:

1. That of our selves we have no ability to attain any of these Graces: Every one can say, I purpose well, but the question is, whether they build not on their own strength: Many a man (especially in time of his sickness, danger, disgrace) will make fair promises of amendment, but when the rod is removed, all is forgotten: What may be the reason? he stands on his own feet, he presumes to go alone of himself, and by his own strength, and then no marvel if he falls and catcheth many a knock: If we will have any of these Graces, Psal. 119 8. then deny we our selves: I will keep thy statutes (said David) but immediately upon his resolution he cries, O forsake me not utterly: Purposes thus grounded, bring forth holy performances, but of our selves we can expect no­thing.

2. That Gods Spirit will infuse these Graces, and the increase of these Graces into them that believe: Many would fain have Knowledge, and Faith, and Hope, and Joy, &c. but they exercise not their Faith to believe God and his promises: 2 Cor. 12.2. I knew a man in Christ (could Paul say) concerning his Revelation; so, I know a man in Christ off and on, unstayed, dismayed at his manifold slips, strong corruptions, little prevailings against them, and (when all came to all) he could finde no help till he went to a promise, and by faith believed that God would ayd and assist, and do the whole work for him; it is good to believe that (ac­cording to his promise) God will sanctifie our natures, inable us to holiness, and bestow all his graces on us.

3. That for the degrees of these Graces, it is necessary to im­prove them; graces improved, are the ready way to have them in­creased: [Page 189] God ever bestows the greatest measure, where he findes a care to put them forth to advantage: Whosoever hath, Mat. 13.12. to him shall be given, and he shall have more abundance; as men increase their substance by labor, and learning by diligence, so he that im­proves graces, shall more and more abound in them.

2. For Prayer, and the parts of it, observe this method:

1. Confess and acknowledge our inabilities: O Lord, I have no grace by nature, I have no power to cleanse my own heart: O Lord, I have defaced thine image, but I cannot repair it; Rom. 7.21. I may say with the Apostle, When I would do well, evil is present with me, but I finde no means to perfect what I desire: I am not able to crawl about the doing of that which is good: O when shall I be set at liberty, that I might do the work of God, and run the race of his Commandments: O that I had Knowledge, and Faith, and Hope, and Joy, and Love!

2. Look we up to the Power, and Grace, and Truth of God, and press him therewith: Lord, I have heard of thy power, thou art God Almighty, who callest the things that are not, as if they were; thou canst if thou wilt, work in me these Graces, and create them in me, as thou didst gloriously create them in Adam, the first man: Lord, I have heard also of thy grace and truth, thou art as faithful to keep, as free to make these sweet precious promises; Thy grace is unsearchable, thy word purer then silver seven times refined: O then make good thy promises, I press thee with thy Power, Grace and Truth: O replenish me with thy Graces, give me Knowledge, and Faith, and Hope, &c.

3. Look we on the promises, and pray by them, or turn them into prayers: Faith hearkeneth what the Lord speaketh, and speaketh back again in fervent groans and desires to whatsoever it hearkeneth: Hence we can make no prayer in boldness, faith or comfort, but for things promised, and in that maner as they are promised. Thus Jacob (Gen. 32.9. Gen. 32.9.) and David (2 Sam. 7.27, 28, 29. 2 Sam 7.27, 28, 29.) prayed by a promise; and thus should we pray by a pro­mise, and then we may be sure we pray according to his will. In want of other Rhetorick and Oratory, let us urge God with this repetition: Lord, thou hast promised, Lord, thou hast promised, thou hast made many sweet precious promises of Graces, and of de­grees of Graces: Thou hast said, Psal. 25.14. Iohn 6.37. The secret of the Lord is with them that fear him; and, All that the Father giveth me, shall [Page 190] come unto me; Prov. 14.32. Psal. 84.7. and, The Righteous hath hope in his death; and, The Righteous shall be glad in the Lord, and shall trust in him; and, They shall go from strength every one of them in Zion, ap­pearing before God: O make these promises effectual to me, blow on my garden, that the spices (these graces) may flow out.

SECT. 8. Of the maner of this Life of Faith in Spi­ritual Duties.

AS Spiritual Graces, so Spiritual Duties, are of the opera­tion of Gods Spirit: Now the duties are Twenty, con­cerning which we shall give

• 1. The Promises.
• 2. The exercises of faith in re­spect of the Promises.

The first duty is Prayer, to which are affixed these promises, Psal. 5.3. and 10.17. and 65.2. Prov. 15.29. Psal. 50.15. and 12.17, 18, 19, 20. Zech. 13.8, 9. Rom. 18.13. James. 5.15.

The second duty is Praises, to which are affixed these pro­mises, 1 Sam. 2.30. Psal. 50.23. and 67.5, 6.

The third duty is Preaching, to which Matth. 28.20. John 5.25.

The fourth duty is Reading the Word, to which Psal. 19.8. Prov. 1.4.

The fifth duty is Loving the Word, to which Psal. 119.165. and 112.1.

The sixth duty is Waiting on the Word, to which Proverbs 8.34, 35.

The seventh duty, Hearkening to the Word, to which Isaiah 55.2, 3. Acts 5.20.—20.32.—13.26.

The eighth duty is Sacraments of

• Baptism, to which Acts 2.38. and 22.16. 1 Peter 3.21.
• Lords Supper, to which Isa. 25.6. Proverbs 9.5, 6. Mat. 26.26..

The ninth duty is, A lawful Oath, to which Jer. 12.16. Psal. 15.4.

The tenth duty is Fasting, to which James 4.9, 10. Matth. 6.18.

The eleventh duty is Meditation, to which Psal. 1.2. Prov. 14.22. Phil. 4.8, 9.

The twelveth duty is Self-examination, to which 1 Cor. 11.31. Gal. 6.4.

The thirteenth duty is Sanctification of the Lords Day, to which Isaiah 58.13, 14. and 56. 2. Jer. 17.26.

The fourteenth duty is Watchfulness, to which Mat. 24.46, 47. Luke 12.37, 38, 43. Rev. 16.15.

The fifteenth duty is Conference, to which Prov. 12.14. and 16.13. Mal. 3.16. Luke 24.32.

The sixteenth duty is Reproof, to which Proverbs 24.25. and 28.23.

The seventeenth duty is Almsgiving, to which Psal. 41.1, 2, 3. Luke 14.13, 14.

The eigthteenth duty is Seeking of God, to which Psal. 34.10. Ezra 8.22.

The nineteenth duty is Waiting on God, to which Isa. 40.31. and 64.4. and 49.23.

The twentieth duty is Delighting in God, to which Psalm 37.4.

2. For the exercise of faith concerning these promises, that we may live by them, go we to

• Meditation.
• Prayer.

1. For Meditation, and the matter of it, consider these things:

1. That God deals graciously with his people, he might out of his absolute soveraignty over us, command onely, and we were bound then to obey in every of these Duties; but he is pleased (the better to quicken us to obedience) to annex these gracious promises.

2. That as he is gracious to us, so we should be chearful in our Duties to him: This chearfulness of service, is the very fruit of faith; By faith Abel brought of the firstlings of his flock, Gen. 4.4. Psal. 4 [...].4. and of the fat thereof, an offering to the Lord; By faith David went with the multitude unto the house of God, with the voyce of joy and of [Page 192] praise: It is the voyce of faith, I will sing and give praise with the best member I have.

3. That to make us chearful, we should rowze our selves to awaken to the work of our God: Arise, O my soul, why sleep­est thou! stir up thy self with readiness to obey the charge of God in the duties prescribed; look on the Saints who have gone before thee, they indured imprisonment, loss of liberty, spoiling of their goods, hazard of life: Thou art not yet called to suffer, but to obey, why dost thou delay, or goest forth unwilllngly? wouldest thou raign with them, and not labor with them? receive the prize, and not run the race? divide the spoil, and not fight the battel? look on the promise annexed to the duty: Isa. 45.19. I said not unto the seed of Jacob, Seek me in vain, saith God: O my soul, arise, contend for­ward towards the mark, Heaven is worth all thy labor.

4. That to remove all remora's, the Lord hath promised to assist us in these duties by his own Spirit: Besides the promises to Duties, we have promises of duties, God deals with us (as we do by way of commerce one with another) propounding mercy by covenant and condition; yet his Covenant of Grace is always a gracious Covenant, for he not onely gives the good things, but helps us in performing the condition by his own Spirit; he works our hearts to believe and repent, &c. he gives what he requires: For instance, in one place he commands, Cast away from you all your transgressions, Ez [...]k. 18.31. and make you a new heart, and a new spirit; and in another place he promiseth, I will sprinkle clean water upon you, Ezek. 36.25, 26. Deut. 10.16. and you shall be clean from all your filthiness: A new heart also will I give you, and a new spirit will I put within you: in one place he commands them, Circum­cise the foreskin of your hearts; and in another place he promiseth, That he will circumcise their hearts: Deut. 30.6. Eccles 12.13. Ezek. 36.27. in one place he commands us, To keep his Commandments; in another place he promiseth to cause us, To walk in his statutes: in one place he commands us, Eccles. 12.13. Ier. 32.40. Mat. 7.7. To fear him, and in another place he promiseth, To put his fear into our hearts: in one place he commands us, To pray, to ask, seek, and knock; and in another place he promiseth, To pour upon us the Spirit of Grace and Supplication: Zech. 12 10. These pro­mises of duties are the foundation of all our performances, and those promises to duties are the rewards of his Free-Grace and good pleasure; we do not by working cause him to fulfil his pro­mises, [Page 193] but he by promising doth enable us to perform our works, and so he rewards us accordingly.

2. For prayer, and the parts of it, observe this method:

1. Acknowledge the goodness and Free-grace of God in these promises: O Lord, why shouldst thou allure me to that which I am every way bound to? If I had none of these promises, I have already in hand a world of mercies, which do infinitely binde me to duty; and wilt thou yet adde this and that promise, to this and that duty? O miracle of mercies! O the goodness of God!

2. Bewail our own dulness and sloath to the duty: And yet (O Lord) how dull, and remiss, and slightly am I in the practice of this or that duty? thou hast said, Ier. 48.10. Mal. 1.14. Cursed is the man that doth the work of the Lord negligently; and, Cursed be the deceiver, that hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing: O then what is my portion, who have sacrificed that which is torn and sick unto the great King and Lord of Hosts, whose name is dreadful among the Heathen? no marvel if I feel no power, no sweet in the Ordinances of Grace, whilest I deal par­tially, hear perfunctorily, pray coldly, labor not to feed on the pro­mise, and to suck vigor out of it: O Lord, thou lovest a chearful giver, but my services are maimed, and corrupt, and dead, and superficial, and very unchearful.

3. Importune the Lord to revive and quicken our dead hearts to the duty; so prays David, Teach me to do thy will, Psal. 143.10: thy Spirit is good, lead me in the Land of uprightness; so prays the Church, Draw me, and we will run after thee; and so let us pray, Cant. 1.4. Give me a chearful heart in thy service, animate and enliven my heart by thy blessed Spirit, give me to do what thou requirest, incline my heart to thy statutes, and not to covetousness. Psal. 119.36.

4. Implore the assistance of Gods Spirit to every good duty, beg acceptance of our persons and performances in the Lord Je­sus Christ, press him with his promises to set on duties, and to re­ward duties; and what ever duty we do, press him with that especially promise belonging unto it: Thus if we meditate and pray, and pray and meditate, we may live by faith, in reference to Spiritual duties.

SECT. 9. Of the maner of this Life of Faith in things Eternal.

THings Eternal are either

• Evil, as Damnation.
• Good, as Salvation.

Concerning both we shall first give you the promises, and secondly the exercise of faith in respect of these promises.

1. Concerning Damnation, or eternal confusion, we have these promises against it, Isaiah 45.17. Rom. 8.1.

2. Concerning Salvation, we have these promises for it, Rom. 6.23. 1 Thess. 4.17. God hath promised us a Kingdom, Mat. 25.34. An heavenly Kingdom, Matth. 7.21. And eternal Kingdom, 2 Pet. 1.11. A Crown of life, James 1.12. A Crown of Righte­ousness, 2 Tim. 4.8. An unaccessible Crown of glory, 1 Peter 5.4.

2. For the exercise of faith concerning these promises, that we may live by them, go we to

• Meditation.
• Prayer.

1. For Meditation, and the matter of it, consider these things:

1. That faith in the precious promises of eternal life, quiets and chears the heart in the midst of discouragements: This we see in the lives and deaths of Gods faithful servants, who took joyfully the spoiling of their goods, Heb. 10.34. knowing in themselves, that they had in Heaven a better and an induring substance.

2. That faith strives to enter into the possession of this Kingdom by degrees: Men that purchase an inheritance to come in here­after, they are glad if any part fall into their hands for the pre­sent: Fulness of glory is reserved for the life to come, but the beginnings of glory (as peace of Conscience, joy in the Holy Ghost, Sanctification of the Spirit) are vouchsafed here; grace if the beginning of glory, and glory is the perfection of grace; now as grace grows, so we enter upon the possession of our in­heritance: Hence lively grace covets grace more and more, that we may get Heaven by degrees, and by parcels.

[Page 195]3. Faith earnestly desires and longs after the full accomplish­ment of glory: Rom. 8.23. Our selves also which have the first-fruits of the spirit, even we our selves groan within our selves, waiting for the adoption, to wit, the Redemption of the body: Phil. 1.23. I am in a full strait (said Paul) betwixt two, having a desire to depart, and to be with Christ, which is far better: Salvation is the end of faith, Heaven is the home of Believers: Now all would be at home, all things desire perfection in their kinde, this makes the Believer to long after glory.

2. For prayer, and the parts of it, observe this method:

1. Confess we our former carelesness to enter upon this in­heritance: O Lord, I have slighted thy promises, I have neglected the motions of thy Holy Spirit, I have not carefully improved the gifts received, I have not labored more and more to be sealed with the promised Spirit: Ah Lord, what a dwarf am I in Holiness and Sanctification? by reason of my sloath, the powers of grace are so enfeebled, that I can scarce breath or sigh, or crawl in the way to Heaven: O that I have not so earnestly sought (as I might) to make Heaven sure to my self, that I have not entered possession thereof, so far as in this life I have given me of Grace.

2. Pray that the Lord would encrease our Faith, seal us by his Spirit, lead us in the way of peace, cause us to grow up in ho­liness, make us wise to prize and value, to taste and relish the ve­ry joys of heaven; and above all, that he would assure our con­sciences of our right and title thereto: O it is God that seal­eth, and makes us to read the sealing; it is God that pro­miseth Heaven, and affects the heart with the goodness and worth of the thing promised; it is God that (by the pledges of his favor, and earnests of his Spirit) doth testifie our adopti­on, and causeth us certainly to apprehend what he doth testifie: pray then, Who am I Lord, that thou shouldest make such ample, 2 Sam. 7.25. and free promises to thy poor servant? it is of thy free mercy, and according to thine own heart: And now, O God, establish I be­seech thee, the word that thou hast spoken concerning thy servant: O seal unto me the promised inheritance, and make me assuredly know what those hopes are, which thou hast reserved for me in Heaven: Of thy Free grace thou calledst me to this hope, there­fore is thy servant bold to intreat the sense of thy love, the know­ledge of this hope, the increase of Grace, the assurance of thy mercy.

[Page 196]3. Praise God for his Promises of eternal life: O Lord, thou hast looked on my base estate, and visited me with mercy from on high; of a stranger and forreigner, thou hast made me a free de­nizen of the New Jerusalem: Now I see, I read it in thy pre­cious Promises, that my name is registred in heaven; an eternal weight of glory is reserved for me; Heaven is my home, my hope, my inheritance: O where should my heart be, but where my trea­sure is? where should my thoughts be, but where my hope is? now all glory, and honor, and praise be given to my God! O the incom­prehensible love and favor of my dear Lord! What a mercy is this? What promises are these? my soul rejoyceth in thee my God, my spirit shall bless thy name for ever and ever.

SECT. 10. Of the maner of this Life of Faith in regard of others.

VVE have done with the Promises that concern our selves: Now follows such special Promises as we finde in Holy Writ concerning others, and they have reference To

• Our own Family.
• Godly Society further inlarged.
• The Church of Christ
  • Particular.
  • General.

1. The members of our Family are either

• Husband and Wife.
• Parent and Childe.
• Master and Servant.

1. For the Husband and Wife, if godly, they have a promise from the Lord, Psal. 128. Prov. 31.28. & 11.16. Job 5.25.

2. For Parent and Childe, God hath made a gracious Cove­nant with them, Gen. 17.7, 9. Acts 2.39. Jer. 32.39. Prov. 20.7. Good Parents (though poor) leave their Children a good patri­mony, for they have laid up many prayers for them in heaven, and they leave Gods favor for their possession, and his promises for a sure inheritance, Psal. 37.25, 26. Prov. 11.21. Psal. 112.2. & 25.13. & 37.29. Prov. 13.22. Isa. 44.3, 4. & 54.13. and Chil­dren obeying their Parents, have these promises, Exod. 20.12. Eph. 6.2. Jer. 35.18, 19. Prov. 1.8, 9. & 6.20.

[Page 197]3. For Master and Servant, they have sweet promises, Pro. 3.33. Job 8.16. Prov. 14.11. especially the servant that is truly obe­dient, Col. 3.23, 24. 1 Pet. 2.19. here consider

• Magistrates, Deut. 17.19, 20. Psal. 132.18.
• Ministers, Psal. 105.15. Rev. 2.1. Isa. 49.4.

2. Godly Society (out of our own Families) hath precious pro­mises, as Prov. 13.20. Mal. 3.16, 17. Mat. 18.20.

3. The Church of Christ, whether particular (as publike As­semblies) hath blessed promises, Isa. 33.20, 21. & 59.21. Mat. 18.20. 1 Cor. 5.4. Rev. 2.1. Psal. 26.8. & 133.3. Micah 4.4, 11, 12. or whether general and universal, it hath glorious promises, as Mat. 16.8. Isa. 27.3. Psal. 125.2. Zech. 9.16. here come in all the promises, First, of calling the Jews, as Isa. 59.20. Rom. 11.23, 26. Hos. 13.14. & 14.2, 3, 4, 5, 6, 7, 8. Secondly, of bringing in the Gentiles, as Isa. 49.22, 23. Rev. 21.24. John 10.16. Isa. 60.3, 5, 8. Acts 10.14. Eph. 2.12, 19. Thirdly, of the destruction of Antichrist, as 2 Thess. 2.8. Rev. 17.16. & 18.21. where each word hath almost a gradation, in that an Angel, a mighty An­gel taketh a stone, and a great stone, even a milstone, which he letteth not barely fall, but casteth into the sea, whence nothing ordinarily is recovered, must less a milstone, thrust from such a hand, and with such force.

Now for the exercising of faith concerning these promises, that we may live by them, go we to

• Meditation.
• Prayer.

1. For Meditation, and the matter of it, consider these things:

1. That we have had the performance of many of these pro­mises in hand; and this may perswade us, that the residue (espe­cially of the Churches flourishing, and of Antichrists downfal) is as sure as that part already accomplished, which we see with our eyes; experience should strengthen faith, and breed an as­sured hope in Gods people, of the Lords most glorious appear­ing, and this hope shall not make us ashamed.

2. That the time is now for the Churches restoring, and for bringing in more Kingdoms from Antichrist to Christ; what else mean all the shakings in all the Kingdoms of the world at this time? therefore study we this time of God, and in our places [Page 198] and callings, work with providence, now we have a season to help up the Church, Gods holy Mountain.

2. For Prayer, and the parts of it, observe this method:

1. Confess our former neglect in our several relations: O Lord, I have not done my duty in my own family, among Christi­ans in the Churches of Christ, I have not performed my vows, served my generation, helped onward the building of Zion: And now Lord what shall I say, but confess to thy glory, and my own shame, my disrespect of others good, or of the communion of Saints.

2. Pray for a blessing on others, as on our own selves, forget not our relations to others in our best prayers; be importunate with God more especially for Zion, Isa. 33 20. O look upon Zion, the city of our solemnities, let thine eyes see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; let not one of the stakes thereof be removed, nor any of the cords be broken.

3. Press we the Lord with all his precious Promises, either to our Families, or Christian Societies, or to the Churches of Christ: We have a promise, Isa. 4.5. that The Lord will create upon every dwelling place of mount Zion, and upon the assemblies, a cloud and smoke by day, and the shining of a flaming fire by night, for upon all the glory shall be a defence: Now Lord make good thy word, &c.

Conclude with, I believe, that whatsoever God hath said in any of these respects, he will fulfil it in his own time: Heaven and earth shall pass away, Mat. 5.18. but not one jot, one tittle of Gods word shall fail. It may be for the present things seem contrary, yet God hath said it (should a soul say) and that's enough for me: If I can but really acknowledge, and believe, that God is able to do it, he will then speak from heaven, Mat. 9.28, 29. as he did once on earth, According to your faith be it unto you. Thus much of The Life of Faith.