The Whole Works

The Whole Works

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Presentedto the Univ. of Michigan bly Hewery Le.Granger

Classof21-

GENERAL LIBRARY

OF UNIVERSITY OF MICHIGAN

PRESENTED BY

Rev. HenryC.Granger. Class of1871. Jan.25 1000. UUUUUUU

F58

OLLI

THE WHOLE WORKS

OF THE REVEREND 40357

MR. JOHN FLAVEL,

Late MINISTER of the GospeL at Dartmouth in Devon.

IN EIGHT VOLUMES.

TO WHICH IS ADDED,

An Alphabetical TABLE of the principal Matters contained in the Whole.

THE EIGHT EDITION.

VOL. VII.

PA ISLE Y:

Printed by A. WEIR and A. M'LEAN. And fold at the Shop of A. WEIR, near the Crofs.

MDCCLXX.

CONTENTS.

A SAINTINDEED.

The Epiſtle Dedicatory, page 1 Prov. iv. 23. Keep thy heart with all diligence, for out of it are the iſſues of life, 8

The TOUCHSTONE of SINCERITY.

The Epiſtle to the Reader, 109 Rev. iii. 17, 18. Because thou ſayest I am rich, and increasedwithgoods, and have need ofnothing ; and knowest not that thou art wretched, and miferable, and poor, and blind, and naked : I counſel thee to buy of me gold tried in the fire, that thou mayeft be rich, &c.

CHAP I. Wherein the text is opened, and the doctrines are propounded, CHAP. II. Wherein the first doctrine is opened and proved briefly, as apreliminary discourse to the principalfubject hereindefigned, CHA Г. III.

Containing the use and improvement of the second doctrine, 131 CHA P. IV. Wherein the third doctrine, being the main fubject of this treatise is opened, and the method of the whole discourse Stated, 139 CHAP. V. Shewing what probation adverſity makes of the fincerity or unfoundness of our hearts, 149 CHAP . VI . Shewing indwellingfin to be to grace, whatfire is togold; andhow the foundness and unfoundness of our hearts are discovered by our carriage towards it, 158 22

IV CONTENTS.

CHAP. VII. Pag

Shewing what proof or trial is made of the foundness or unfoundness ofourgraces, by the duties ofreligionwhich we perform, 175 CHAP. VIII . Opening thetrials offincerity and hypocrify, by sufferings upon the account of religion, 184 CHAP. IX . Opening thedesigns and ends of God, in bringing oftheprofeffors of religion intofuchvarious trials of theirgraces inthisworld, 7 CHAP. X. Shewing that that grace only is to be reckonedfincere and real, which can endure thoſe trials which God appoints, or permits, for the discovery of it, CHAP. ΧΙ . Containing divers practical inſtructive inferencesfrom this doctrine ; with a ferious exhortation to self-trial and thorough examination, CHAP. XII. Containing divers helps for the clearing offincerity, and discovery of hypocrify, A TOKEN FOR MOURNERS.

The Epiſtle Dedicatory,

Luke vii. 13. Andwhen the Lordfaw her, he had compaffion on her, and said, Weep not, PREPARATIONS for SUFFERINGS.

The Epiſtle to the Reader,

Acts xxi. 13. Then Paul answered, Whatmean ye to weep, and to break my heart ? For Iam ready not to be bound only, but also to die at Jerufalem for the name of the Lord Jesus.

- CHA P. I.

Wherein the text is opened, andthe doctrine propounded, 298 CHAP. II. Shews, that although God takes no delight in affifting bis

CONTENTS.

Pag. people,yet hesometimes expofeth them togreat andgrievous sufferings ; with a brief account why, and how he calls them thereunto, CHAP. III. Shews, that it is usual with God to premoniſh his people of approaching trials andfufferings ; withfame account of the manner how, and the reason why hefo forewarns them, CHAP. IV.

Demonstrating the excellency of a prepared heart for the worst offufferings ; and what a bleſſed thing it is to be ready to be bound, or to diefor Chrift, as Paulherewas, 312 CHAP. V. Evincingthe neceffity of afound, and real work of grace upon the heart, tofit a man for fuffering for Christ, 322 CHAP. VI. Wherein the nature of this work of grace, in which our habitual fitness for fuffering lies, is briefly opened, and an account given of the great advantage the gracious perfonhathfor any, even the hardest work thereby, CHAP. VII. In which the neceffity ofgetting clear evidences of this work of grace in us, in order to our readiness forfufferings, is held forth; the nature of that evidence opened and divers things, that cloud and obfcure it, removed out of the way, CHAP . VIII . Discovering the neceffity of an improved faith for the right management ofsufferings, and directing toſome Special means for the improvement thereof, CHA P. IX. Wherein the neceffity and usefulness of Christian fortitude in order tofufferings is evinced, with a brief account of its nature, and the means ofattaining it, CHA P. Χ. Discoveringthe neceffity ofan heart mortified to all earthly and temporal enjoyments, in order to the right managing ofafuffering condition : with several directionsfor the attaining thereof, CHAP . XI. Wherein is opened the fingular advantage that fuffering

Saintshave bytheirſkilland infight into the methods and mysteries of Satan's temptations ;some of those wiles of

vi CONTENTS .

Pag.

Satan opened, and rules for the avoiding of the danger briefly prescribed, 362 CHAP. Sheweth, that a choice part of our preparation and readi-

XII. ness for fufferings consists in the improvement of our praying abilities, and keeping cloſe with God in that heavenly andexcellent duty, in days offuffering ; wherein alfo is opened the nature and means of its improvement, 368 CHA P. XIII . Wherein is shewed the neceſſity of going out of ourselves, even when our habitual and actualpreparations are at the greatest height ; and depending as constantly andentirely upon the Spirit, who is Lord of all gracious influences, as if we had done nothing : Together with the means ofworking the heart to fuch a frame, 372 CHAP. XIV . Containing the first use of the point by way of conviction, discovering the unreadiness of multitudes of profeffors forfuffering-work, CHAP. XV. Containing another use of the point, by way of exhortation, perfuading all the people of God, whilst the Lord refpites, and graciously delays their trials, to answer the end of Godtherein, andprepare themselves for greater trials : where feveral motives arepropounded, to excite to the duty, 1 CHA P. XVI. Containing thelast use of the point, by way offupport and comfort to poor trembling fouls, who do take pains to make themselves ready for fufferings ; but yet finding fuch ſtrength in Satan's temptations, and their own corruptions, fear that all their labour is in vain, and that theyfall faint, and utterly apoftatize, when their troubles andtrials come to an height, The BALM of the COVENANT applied to the bleeding WOUNDS of afflicted SAINTS .

The Epiftle Dedicatory,

2 Sam. xxiii. 5. Although my house be not so with God ; yethe hathmade with me an everlasting covenant, ordered in all things andfure, &c.

CONTENTS. vii

Pag.

A SERMON preached for the Funeral of JOHN

UPTON of Lupton, Eſq;

2 Chron. xxxv. 24, 25. Hisfervants therefore tookhim out of that chariot, andput him in thesecondchariot that he had; andthey brought him to Jerufalem, andbe died, and was buried in one of the fepulchres of his fathers, &c. 434

An EXPOSITION of the Aſſembly's SHORTER

CATECHISM.

The Preface, An Epiſtle to the Reader,

455 456

Quest. 1. Of man's chief end, 458 Queft. 2. Of thefcriptures as our rule, 460 Queſt. 3. of faith and obedience, 462 Queſt. 4. Godis a Spirit, 463 Quest. 5. Of one God, 478 Queft. 6. Of three persons in the godhead, 480 Quest. 7. Of God's decrees, 481 Queſt. 8. Of the execution of God's decrees, 483 Queft. 9. Of the creation, ibid. Queſt. 10. Of man's creation, 484 Queft. 11. Of divine providence, 485 Queft. 12. Of the covenant ofworks, 487 Quest. 13. Of thefall of man, 489 Quest. 14. Offin, 490 Queſt. 15. Of the tree ofknowledge, 492 Queſt. 16. Of the fall of Adam, and ours in him, 493 Quest. 17. Of original fin, 494 Queſt. 18. Of the finfulness of that estate whereinto man fell, ibid. Quest. 19. Of man's misery, 496 Quest. 20. of the falvation of God's elect, and of the covenant of grace, 497 Quest. 21. of the only Redeemer. 500 Quest. 22. OfChrist's incarnation, 501

A SAINTINDEED.

OR,

The great Work of aCHRISTIAN, openedandpreſſed, From Proverbs iv. 23.

THE EPISTLE DEDICATORY. Tomydearlybelovedandlongedfor,the FlockofJeſus Chrift in Dartmouth, over whom the HolyGhoſt hath made me an Overſeer: Sound Judgment, true Zeal, and unftained Purity, areheartily wiſhed.

MydearFriends, HERE are th T threefad fights withwhich oureyes ſhould continually affect our hearts : The ( 1.) Is to behold in everyplace, ſo manyprofaneand diſſolute ones, who hear the very image of Satan; the face ofwhoſe converſation plainly diſcovers whatthey are, and whither they are going, Philip. iii. 18, 19. Theſe look like themſelves, the children ofwrath. The(2.) Is tofee ſo many curſed hypocrites artificially difguiſing themſelves, andwith marvellous dexterity acting the partsoffaints, ſothateven ajudicious eye mayſometimes mi-

thefimilar workings of the Spirit on them, for hisfaving workings on others : To hear ſuch aperſon conferring, pray ing,bewailinghis corruptions, and talking ofhisexperiences ; wouldeasilyperfuade amanto believethat he hath theheart, aswell astheface, ofa fincere Chriſtian : For, Sic oculos,fic ille manus, fit ora ferebat. So the people of Goddo ſpeak, ſo they pray, and even fo they open their conditions : Theſe look like faints, but are none. The (3.) Is to ſee ſo many real ſaints, in whom the Spiritoftruth is,whoyet,throughthe impetuous workings of theircorruptions, andneglecting of the watchover theirhearts, VOL. VII.

2 The Epistle Dedicatory.

( dooftenfall intofuch ſcandalous practices, that they look like hypocrites, though they are not fo.

are three fad fights indeed,andO thatmy head were waters, andmine eyes fountains of tears, that I might weep abundantly over them all !

For thefirst, I would mourn heartily, confideringthat they (ſocontinuing) must be damned eternally, 2 Theff. i. 8, 9.

1 Cor. vi . 9. For thefecond, Iwould both weep and tremble, confidering that they (fo abiding) must be damned doubly, Matth . xxiv. 51 . And for the third, no leſs than any of the reſt, becauſe, though they themselves may, and ſhall be faved, yet their examples make fast the bonds of death upon both the former, Matth . xviii. 7. 2 Sam. xii. 13, 14.

Alas! that ever they ſhould ſhed the blood ofothers fouls, for whom Chriſt ſhed his own blood ! That ever they ſhould be cruel to others, who have found Chriſt ſo kind to them ! I know they dare not do it directly and intentionally, but ſo it proves occafionally and eventually. Sufferme here to digreſs a little, and expoftulate with theſe prejudiced and hardened fouls, I will preſently return toyou again. O why do you miſchieve your own fouls by other mens examples ? Becauſe they ſtumble and break their ſhins, willyou fall and break your necks ? I defire all ſuch as harden themſelves by theſe things,and take up a good opinion oftheirowndeplorable condition, would foberly confider, andanſwertheſethree queries.

Query 1. Doth religion any way countenance or patronize the finful practices of its profeſiors ? Or doth it not rather impartially and ſeverelycondemn them ? It is the glory of the Chriftian religion, that it is pure and undefiled, Jam. i. 27. No doctrine ſo holy, Pſalm xix. 8. Nor doth any make moreproviſion for anholy life, Tit. ii. 11, 12. Indeed there isa caſe wherein we may charge the evil practices of men upon theirprinciples, but that is when their practices naturally flowfrom, and neceſſarily follow their principles : As for example, if I fee a Papiſt ſin boldly, Imay charge itupon his principles, for they ſet pardons to ſale, and ſo make way for looſeneſs. If I fee an Arminian flight the grace of God, and proudly advance himself, Imaycry ſhame upon his principles, which directly lead to it : But can Ido ſo where ſuch practices Lare condemned, and provided against by their own avowed principles who commit them ?

Query 2. Is it nota moſt irrationalthing to let fly at religion

The Epistle Dedicatory... becauſe of the ſcandalous ways of fome, whilft, in themean, time, you wholly flight andover-look the holy andheavenly converſation of manyothers ? Are all that profeſs godliness looſe and careleſs in their lives ? No, ſome are anornament to their profeffion, and the glory of Chrift: And why muſt the innocentbecondemnedwiththe guilty ? Why the eleven, for one Judas ?

Query 3. If you condemn religion becauſe of the ſcandalous lives ofſome that profeſs it, muſtyou not then caft off all religioninthe world, and turndown-right atheists ? Surely this is the conſequent of it : For what religion is there,but

that profeſs it walk contrary to their profeffion ? And then, as Conftantine told the Novation,you must fet up a ladder, and go toheaven byyourſelf.

But, alas ! it is not our printed apologies for religion, but the viſible reformations of its profeffors, that mustboth falve its honour, and remove thoſe fatal ſtumbling-blocks at which the, blindworld ſtrikes, and falls into eternal perdition .

Now there are two ways by which this may be effected : First,By convincing the conſciences of profeſſorsof their mifcarriages, and the evil aggravations of them. Secondly, By medicating the heart, and cleanfingthe fountain whence they proceed. In thefirst of theſe, a worthy and emi-

SeeGospelglass. nent ſervant of Chriſt hath lately laboured,holding acleargoſpel-glaſs before the faces ofprofeffors, which truly repreſents their ſpots and blemishes : ifhethat reads it will confider, apply, and practiſe, it ſhall doubtleſs turn tohis ſalvation ; but, ifitturn tonogood account, tohim thatreads it, Iknow it ſhall turn to a teftimony for him thatwrote it. Thesecond is a principal deſign of this ſmall treatiſe, the ſubject whereof is exceeding weighty, andofdaily ufe to thepeople of God,thoughthe manner ofhandling it be attendedwith many defects and weakneſſes : every onecannot be excellent,who yet may be useful.

Iwill exerciſeyourpatience nolongerthan whilstI tell you,

1. Why I publiſh it tothe viewofthe world. 2. Why I direct it particularly to you. First, For the publication of it, take this fincere andbrief account, That as Iwas led to this ſubject by a ſpecial providence, ſo to the publication of itbya kind of neceffity: the providence at firſt leading me to it, was this, A dear and choice friendofmy intimate acquaintance being undermuch inwardtrouble, upon the accountofſomeſpecial heart-diforder,

4 The Epistle Dedicatory. openedthe cafe tome, and earnestlyrequeſtedſome rules and helps inthat particular ; whilft Iwas bending mythoughts to that ſpecial cafe, divers other caſes oflike importance(ſomeof whichweredependant uponthatconfideration) occurred tomy thoughts, and this ſcripture, which Ihave inſiſtedupon,preſented itſelf, as a fit foundationforthe wholediſcourſe; which being lengthenedout towhatyouſee,divers friends requested me to tranſcribe for their uſe, divers of the caſes here handled, and fomeothers begged me to publiſh thewhole, towhichI was inamannerneceffitated, toſave the pains oftranſcribing, which tome is averytedious,andtireſome work: andjust as I had almoſt finiſhed the copy, anopportunity preſented (and that fomewhat ſtrangely) to make it public. Sothat from firſt to laſt, Ihavebeen carriedbeyondmy firſtintentions inthis thing.

Objection. Ifany ſay, The world is even cloyedwith books, and therefore though the diſcourſe be neceſſary, yet the publication is needleſs .

Solution 1. I anſwer, There are multitudes of books indeed, and of them many concern not themſelves about roottruths, and practical godlineſs, but ſpendtheir ſtrengthupon impractical notions, and frivolous controverfies ; many alſo ſtrike at root-truths, and endeavour toundermine the power of godliness ; and ſome there are that nouriſh the root, and tend to clear andconfirm, toprepare andapplythe great truths of thegoſpel, thattheymaybebreadforfouls to liveandfeed on : Now, though I could wiſh that thoſe who have handledthepen of the fcribe, had better employed theirtime and pains, than toobtrude ſuch uſeleſs diſcourſesuponthe world ; yet forbooks ofthelatter rank, I ſay, that whenhusbandmencomplain of toomuch corn, let Chriſtianscomplainoftoo manyſuchbooks.

2.And ifyou be ſohighlyconceitedofyour own furniture and ability, that ſuch books are needleſs to you ; if you let them alone, theywilldo you no hurt, and otherpoor hungry fouls willbegladofthem,andbleſs God for what youdeſpiſe and leave.

Objection. Ifitbeſaidthat ſeveralof the caſes here handled touchnotyour condition, I anſwer, Solution 1. That which is not your conditionmaybe ano ther's condition. If you be placed inan eaſy, full and pro-

and ſo have noneed of thehelps here offered to ſupport yourhearts underpinching wants, others are forcedto live by faith for every day's proviſion : Ifyou bedandleduponthe knee ofprovidence, fome of your brethren are under.

The Epistle Dedicatory.

its feet: Ifyou have inward peace and tranquillityof fpirit, andfoneednotthe counſelshere given, to ward offthoſede

that poor afflicted ſouls are ready todraw upon themſelves at ſuch atime ; yet it may be aword in ſea-

them, and they mayſay as David to Abigail, " Bleffed " be thou of the Lord, andbleſſed bethy advice."

2. Thatmay be your condition ſhortly, which is notyour conditionatpreſent ſaynot,thymountain ſtands ſtrong, thou ſhaltnever be moved: there are changes in the right-hand of the Most High ; and thenthoſe truths whichare littlemore eſteemedthan hedge-fruits, will be as apples ofgold in picturesoffilver. InJer. xxxiii. 10, 11. the prophetthereteaches the Jews(whothendwelt in theirown houſes) howto defend their religion in Babylon, and what they ſhould ſay to the Chaldeans there, and therefore that verſe is writtenin Chaldee. Somuch forthe reaſonsofits publication. Next, for thededicationofit to you, Iwas induced thereto by the confideration,

1. OftherelationI have to you above all the people in the world: I lookupon my gifts as yours, my time as yours, and allthetalents I am intrusted with, as yours : it is not with you as with awomanwhoſe husband isdead, and ſo is freed fromthe lawof her husband, the relation ſtillcontinues, and fodo allthe mutual duties of it.

2.By the confideration of my neceffitated abſence fromyou, Iwouldnot thatperſonal abſence ſhould by infenfible degrees untwift (asusually itdoth) thecord of friendship; and therefore Ihave endeavoured (as abſent friends uſeto do) to pre-

and ſtrengthen itbythis ſmall remembrance, It was Vefpafian's anſwer to Apollonius,whenhedefired acceſs for two philoſophers, My doors (faid Vefpafian) are always opento philoſophers, butmy verybreast is opento thee.' I cannot faywithhim, mydoors are open for the free acceſs of friends, beingbyafadprovidence ſhut against myself; but thisI can fay, myverybreast is ſtillopento you ; you are asdear to me asever.

3. Another inducement (and indeedthemain) wasthe perpetualusefulness and neceffityoftheſetruths for you, which you willhavecontinual need of: AndI knowfew ofyouhave fuchhappymemories to retain, and I cannot be always with you toinculcatetheſe things, but literafcripta manet. Iwas willing to leave this withyou as a legacy, as a teftimonyof fincere love for, and care over you : this may counſel anddijectyouwhen I cannot: Imay be rendered uſeleſs to you by

6 The Epistle Dedicatory.

acivil ornatural death; but this will out-live me, and oh that itmayferveyourfoulswhen Iam filent inthe dust.

Tohaftennow to a concluſion, I have only theſe three requeſts toyou, which I earnestly beſeech you notto denyme; yea, I chargeyou, as ever you hope to appearwith comfort before the great Shepherd,do notdare to flight theſe requests.

1. Above all other ſtudies inthe world, ſtudy your own hearts : waſte not a minute more of your precious time about frivolous andfaplefs controverfies. ItItisis reportedeven of Bellarmine (how truly I examine not) * Quod aftudiisscholasticae theologiae avertereturfere nauseabundus, quoniamfucco carebant liquidae pietatis, (i. e.) he turned with loathing from theſtudy of ſchool-divinity, becauſe itwanted the ſweetjuice ofpiety; I hadrather it ſhouldbefaid ofyou, as one faid of‡ Swinkfeldius, (" He wanted a regularhead, but not an honest " heart") thanthat youshouldhave regularheads, and irregularhearts. Mydearflock,Ihave according to the gracegiven me, laboured inthe courseofmy miniſtry amongyou, to feed you with theheart-ſtrengthening bread of practical doctrine ; and Ido affure you, itis far better you should havethe ſweet and ſaving impreſſions of goſpel-truths feelingly and powerfullyconveyedto yourhearts, than only to understand them byabare ratiocination, or dry fyllogiftical inference. Leave trifling ſtudies tofuch as have time lyingon their hands, and know not how to employ it : remember you are at the door of eternity, and have other work to do; thoſe hours you ſpend upon heart-work in your cloſets, are the golden ſpots ofallyour time, andwillhave the ſweetest influence up to your last hour. Never forget theſe ſermons Ipreached to you upon that ſubject, from 2 Kings xx. 2, 3. Heart-work is weighty, and difficult work ; an error there, may coſt you your fouls : I may say of it, as Auguſtine ſpeaks of the doctrine of the Trinity, Nihilo facilius aut periculofius erratur ; Aman can err innothing moreeaſilyor moredangerouſly. Othen ſtudyyourhearts.

2. Mynext requeſt is, Thatyou will carefully look toyour converfations, and be accurate in all your ways, hold forth the word of life : be ſure by the ſtrictneſs and holineſs of your lives, to ſettle yourſelves in the very confciences of your ene. mies. Remember that your lives must be produced in the greatday, tojudgethe world, 1 Cor. vi. 2. O then,whatmannerofperfons oughtyou to be! youhavemanyeyes overyou ; 1* Fuligattus in vita Bellarm. † Caput regulatum illi defuit, cor bonum non defuit.

The Epistle Dedicatory. 7 the omniſcient eye of God, that fearches heart and reins, Rev. ii. 23. the vigilant eye of Satan, Job i. 7, 8. the envious eyes of enemies, that curiously obſerve you, Pfal. v. 8. the quick and obſervant eye of confcience, which none of your actions eſcape, Rom. ix. 1. : Othen be preciſe, andaccurate, inallmanner ofconverfation; keep up the power ofgodlineſs in your cloſets and families, and then you will not let it fall in your more public employments and converſes in the world : I have often told you, that it is the honour of the goſpel, that it makes the beſt parents and children, the beſt maſters and ſervants, the beſt husbands and wives in the world. : 1 My third and laſt requeſt is, that you pray for me : Ihope Icanfay, and I am fure fome ofyou have acknowledged, that Icameat firſt amongyou, as the return and anſwer of your prayers: andindeedſo itſhouldbe, fee Luke x. 2. I am perfuadedalſo, I have been carried on inmywork by yourprayers; it is ſweetwhen it is ſo ; ſee Eph. vi. 18, 19. And Ihope by your prayers to receive yet a farther benefit, even that which ismentioned, Heb. xiii. 18, 19. Philem. ver. 22. And trulyit isbut equalyou shouldprayfor me, Ihave oftenprayedfor you: letthepulpit, family, andcloſet witneſs for me; and God forbid I ſhould fin againstthe Lord inceaſingtopray foryou.

Yea, friends, your own intereſt may perfuade to it : what mercies you obtain for me, redound to your own advantage; if God preferve me, it is for your uſe and. ſervice : the more gifts and graces a miniſter hath, thebetter for them that ſhall waitonhis miniftry ; the more Godgives in tome, the more

I shall be able to give out toyou. Iwilldetainyouno longer, but to entreat you to accept this ſmall teftification of my great love, andhave recourſe to it, according as the exigencies of your condition ſhall require : read it confideringly, and obediently; judge it not by the dress and ſtyle, but by the weight andfavourof whatyou read. Itis a good rule of Bernard, In legendis libris, nonquaeramus fcientiamfedfaporem, (i. e.) In reading books, regard not fo much the ſcience, as the favour. That itmay prove the favour of life unto life to you, andall thoſeinto whoſe hands it ſhallcome, is the heartydefireof

Yourloving, andfaithful pastor

Frommy ſtudyat Ley in

Slapton, 08. 7. 1667.

JOHNFLAVEL.

7 SAINT INDEED, &c.

PROV. iv. 23. Keep thy heart with all diligence, for out of it are the iſſues of life. THE heart of man is his worst part before itbe be regenerate, and the beſt afterwards: it is the feat of principles, and fountain ofactions. The eye of God is, andthe eyeofthe Chriftian ought tobe, principally fixedupon it.

The greateft difficulty inconverſion, is, towintheheart to God; and thegreatest difficulty after converfion, is to keep the heart with God. Here lies the very pinch and ſtreſs of religion; here isthatwhich makes the way to life a narrow way, andthegate to heaven a ſtrait gate. Direction and help inthisgreatwork, arethe ſcope andſum of this text : where inwehave,

1. Anexhortation, " Keep thy heart with alldiligence." 2. The reason, or motive enforcing it, " For out of itare " the iſſues of life."

In the exhortation I ſhall conſider,

1. The matter of the duty. 2. Themanner of performing it. 1. The matter of the duty,keep thy heart. Heart is not here taken properly for that noble part ofthebodywhich philofophers call the primum vivens, et ultimum moriens ; the firſt that lives, and the last thatdies; butbyheart, in a metaphor, the ſcripture ſometimes understands fome particular noble facultyofthe ſoul: in Rom. i. 21. it is put for the under- ſtanding part, their foolishheart, (i. e.) " their foolish under- " ſtandingwas darkened." And Pfalm cxix. 11. it isput for thememory, " Thy wordhave Ihidinmyheart;" and 1 John iii. 10. it is put forthe confcience, which hath in itboth the light of the underſtanding and the recognitions of the memory: ifour heart condemn us, (i. c.) if our confcience, whoſeproper office it istocondemn. Buthere we are to take itmore generally for the whole foul, or inner man ; for look whatthe heart is to thebody, thatthe foul is to the man ; and whathealth is tothe heart,'that holiness is to the foul: Quod

What it is to keep the Heart. fanitas in corporeidfanctitas in corde. The ſtate of thewhole bodydepends upon the foundneſs andvigour of the heart, and the everlaſting ſtate of the whole manupon the good or ill. condition of the foul.

Andby keeping the heart, underſtand the diligent and con Aantuſe and improvement ofallholy means andduties, to preſerve the foul from fin, and maintain its ſweet andfree communionwith God. * Lavater, on the place, will have the word taken fromabefieged garrifon, begirt bymanyenemies without, andin danger ofbeing betrayedby treacherous citi zens within, in whichdanger the foldiers,uponpainofdeath, are commanded towatch; and whereas the expreffion(keep thyheart ſeems toput itupon us as ourwork,yet itdoth not implya ſufficiency or ability in us to do it ; we are as able to ſtop the fun in its courſe, or make the rivers run backward, as byourown ſkill and power to rule and order our hearts : we may as well be our own faviours, as our own keepers; and yet Solomon ſpeaks properly enough,when he faith, keep thy heart; becauſe the duty is ours, though the power be God's. A natural man hath no power, a gracious manhath ſome, though not ſufficient ; and that power he hath,depends upon the exciting and aſſiſting ſtrength of Christ; Gratia gratiam poftulat, grace within us is beholden to grace without us, John xv. 5. "Without me yecando nothing." Somuch of thematterofthe duty.

2. The manner of performing it is, with all diligence; the Hebrew is very emphatical, † Cum omni cuftodia, keep with allkeeping, q. d. keep, keep; ſetdouble guards, your hearts willbe gone elſe. And this vehemency of expreffi on,withwhichthe duty is urged, plainly implies howdifficult it is tokeep ourhearts, andhowdangerous toletthem go.

3. The reason, or motivé quickeningto this duty, is very forcible and weighty: " For out ofitare the iſſues of life.' That is, it is the fourceand fountain of all vital actions ando perations ; Hincfons boni etpeccandi origo, faith Jerom ; it is the ſpring and originalboth ofgoodand evil, as the ſpring in * I ſay conſtant, for the reaſon addedin the text extendsthe duty toall the ſtates and conditionsofa Chriſtian's life, andmakes itbindadfemper : Ifthe heart must bekept becauſe out of itare the iſſuesoflife; then as longas theſe iſſues oflifedo flow out of it, we are obliged tokeep it.

* רמשכ לבכ

VOL VII.

10 What it is to keep the Heart. awatch that ſets all the wheels in motion. Theheart is the treasury,the handand tongue but the ſhops,what is intheſe, comes fromthence ; the hand and tongue always beginwhere the heart ends. The heart contrives, and the members execute; Luke vi. 45. "A good man out of thegood treaſure "of his heartbringeth forth good things,andan evil man out " of the evil treasure of his heart bringeth forth evil things ; " for out of the abundance of his hearthis mouth ſpeaketh." So then, if theheart err in its work, theſe must needs miſcarry in theirs ; forheart-errors are like the errors of the firſt concoction, whichcannot be rectified afterwards : Or like the miſplacing, and inverting of the ſtamps and letters inthe preſs,whichmust needs cauſe ſo many errata in all thecopies that are printedoff. Othen,how important aduty is that which is contained inthe following propofition ? Doct. That the keeping, and right managing of theheart in every condition, is the great business ofa Chriſtian's life. What the philoſopher faithofwaters, is as properly applicable to hearts ; Suis terminis difficile continentur, it is hard tokeep them withinany bounds: Godhath ſet bounds and limits to them, yet how frequentlydo they tranſgreſs, not only the bounds ofgrace andreligion, but even ofreaſon andcommon honeſty ? Hic labor hocopus est ; this is that which affords the Chriftian matter oflabour, fear and trembling tohisdyingday. It is not the cleansing of the hand thatmakes the Chriftian, formany ahypocrite can ſhew as fair a hand ashe ; but the purifying, watching, and right ordering of the heart ; this is the thing that provokes ſo many fad complaints,and coſts fo manydeep groans and briniſh tears. It was the pride of Hezekiah's heart that made him lie in the dust mourning before the Lord, 2 Chron. xxxii. 26. It was the fear ofhypocrify invading the heart, that made David cry, " Let myheart be "found in thy ſtatutes, that I be not ashamed," Pfalm cxix. 80. It was the fad experience he had of the diviſions and diſtractions of his own heart, in the ſervice of God, that made himpourout thatprayer, Pfalm lxxxvi. 11. "Unite my heart " to fear thy name." The method inwhich I ſhall improvethe point, ſhall be this, First, I shall enquire what thekeeping of the heart ſuppoſes and imports.

Secondly, Affigndivers reaſons, why Chriſtians muſt make this thegreat workand buſineſs of their lives.

What it is to keep the Heart. Thirdly, Point at thoſe ſpecial ſeaſons which eſpecially call for this diligence inkeeping the heart.

Fourthly, and lastly,Apply the whole in ſeveral uſes.

1. What the keeping of the heart ſuppoſes and imports. To keep the heart, neceffarily ſuppoſes a previous work of fanctification, whichhath ſetthe heart right,bygivingit a new ſpiritual bent and inclination ; for as long as the heart is not fet rightby grace, as to its habitual frame, no duties or means can keep it right with God. Self is the poiſe of the unfanctified heart, which biaſſes and moves it inall its deſigns and actions ; and as long as it is ſo, it is impoſſible that anyexternal means ſhouldkeep itwith God.

Man, by creation, was of one conſtant, uniform frame and tenour of ſpirit, held one straight and even courſe; not one thoughtor faculty revelledordiſordered;his mindhad aperfect illumination to understand and know the will of God, his will a perfect compliance therewith ; his ſenſitive appetite, and other inferior powers,ſtood in a moſt obedient fubordination.

Man, by degeneration,isbecome amoſt diſorderedand rebellious creature,conteſting with, and oppofing his Maker, as the first cause, by felf-dependence ; as the chiefeft good, by ſelf-love; as the highest Lord, by ſelf-will, and as the last end, by ſelf-feeking ; and ſo is quite difordered,and all his acts irregular: His illuminated underſtanding is clouded with ignorance, his complying will fullofrebellion and ſtubborneſs ; his ſubordinate powers,cafting offthe dominion and government of the fuperior faculties.

But by regeneration this diſordered foul is ſetright again ; fanctificationbeing the rectifying anddue framing, or, as the ſcripture phraſes it,the renovation of the foul afterthe image of God, Eph . iv. 24. in which,self-dependence is removed by faith ; self-love, by the love of God ; self-will, by fubjection and obedience tothe will of God; andself-feekingby ſelf-denial. The darkened underſtanding isagainilluminated,Eph. i. 18. the refractory will ſweetly ſubdued, Pfalm cx. 3. the rebellious appetite,orconcupifcence gradually conquered, Rom. vi. 7. per tot. Andthus the foul which fin had univerſally depraved is againby grace reſtored and rectified.

Thisbeing pre-fuppoſed, it will notbedifficult toapprehend, what it is tokeep the heart, which is nothing elſebut the conſtant careanddiligence offuch a renewed man, to preservehis foul in that holyframe to whichgracehath reduced it, and daily strives tohold it.

12 What it is to keep the Heart. For,thoughgrace hath, in a greatmeaſure, rectified the foul, andgivenitanhabitual and heavenlytemper ; yet fin often ac tuallydifcompoſes it again: ſo that even agracious heart is like a muſical inſtrument, which, though itbe never itbe neverſoexactly tuned, a ſmall matter brings it out of tune again; yea, hang it aſide but a little, and it will need ſetting again, before you can play another leffon on it; even even ſo ſtands the case with gracioushearts ; ifthey are in frameinone duty, yethowdull, dead, anddiſorderedwhen theycome to another ? Andthere fore everyduty needs aparticular preparation of the heart, Job xi. 13. " If thou prepare thine heart, and ſtretch out thine "hands towards him." Well then, to keep the heart, is care fullytopreſerve itfrom fin, whichdiſorders it; and maintain that ſpiritual and gracious frame, which fits itfor a life ofcommunionwith God. And this includes theſe ſix acts in it :

1. Frequent obſervation of the frame of the hearts turning inand examining how the caſe ſtands with it, this is one partofthe work. Carnal and formal perſons take no heed tothis, theycannot be brought to confer withtheir ownhearts; thereare ſome men and women that have lived forty or fifty years in theworld, and have ſcarce had one hour'sdiſcourſe with theirownhearts all that while : It is a hard thing tobring aman andhimſelftogether upon ſuch an account; but ſaints know thoſe ſoliloquies and ſelf-conferences tobe of excellent ufe and advantage. The heathen could ſay, animafedendo et quiefcendofit ſapiens, the foul is made wife by fitting ſtill in quietness ; though bankrupts care not to look into their books ofaccompt, yetupright hearts willknowwhethertheygobackwardor forward, Pfalm lxxvii. 6. " Icommunewith mine own " heart." The heart can neverbekept, until its caſe be examinedandunderstood.

2. It includes deephumiliationfor heart-evils anddiſorders . thus Hezekiah humbled himself for the pride of hisheart, 2 Chron. xxxii. 26. Thus the people were ordered to ſpread forth their hands to God in prayer, in a ſenſe of the plague of their own hearts, 1 Kings viii. 38. Upon this account many anupright heart hath been laid low before God : O what an heart have I ? They have in their confeffions pointed atthe heart, the painedplace ; Lord,here is the wound, here is the plague-fore. It is with the heart well kept, as it is with the eye,which is a fit emblem of a ſmall duſt get into the eye, itwill never leave twinklingandwateringtillithavewept it out: So the uprightheart cannot be at reſt till it have wept out its troubles, and poured out its complaints before the Lord.

What it is to keep the Heart. 3. It includes earneſt ſupplications and inſtant prayer for heart-purifyingand rectifyinggrace,whenfinhathdefiledand difordered it; fo Pfalm xix. 12. " Cleanſe thoume from fecret " faults;" and Pfalm lxxxvi. 11. " Unite myheart to fearthy " name." Saints have always many ſuch petitionsdepending before the throne of God's grace; this is the thing which is moſt pleaded bythem with God: When they are praying for outward mercies, haply their ſpirits maybe more remifs, but when it comes to the heart-cafe, then theyextend their fpirits totheutmost, fill their mouths with arguments,weep andmake fupplication : Oh, for a better heart ! Oh for a heart to love Godmore Tohate finmore, to walkmore evenlywith God: Lord, deny not to me fuch a heart, whatever thou deny me; give me anheart to fear thee, love and delight in thee, ifI begmybreadin deſolate places. It is obſerved ofholy Mr. Bradford, thatwhen he was confeffing fin, he would never give over confeffing untilhe had felt ſome prokenneſs ofheart for that fin; andwhenpraying forany ſpiritual mercy, would nevergive over that fuit, until hehad got fome relith of that mercy; that isthe third thing included inkeeping the heart.

4. Itincludes theimpofing of ſtrong engagementsandbonds upon ourſelves to walk more accurately with God, and avoid theoccaſions whereby the heart maybe inducedto fin: Wellcompoſed, adviſed, anddeliberate vows, are, in ſome cafes, of excellent uſe toguard theheart againſt ſome ſpecial fin; ſo Job xxxi. 1. " I made a covenant with mine eyes ;" by this means, holyones have over-awed their fouls, andpreferved themſelves fromdefilementby fome ſpecial heart-corruptions.

5. It includes aconſtantholyjealousy over ourown hearts; quick-fighted ſelf-jealousy is an excellent prefervative from fin ; hethatwillkeep his heart, must have theeyes of his foulawake andopenupon all the diſorderly andtumultuous ſtirrings of his affections ; ifthe affections break looſe, and the paffions be ſtirred, the foul muſt diſcover and fuppress them before they gettoan height: O, my foul, doſtthou well in this ? My tumultuous thoughts andpaſſions, where isyour commiſſion ?

State viri, quae caufa viae? quive eftis in armis. Virg. Happyis theman that thus feareth always, Prov. xxviii. 14. By this fearof the Lord it is that men depart from evil, fbakeof ſecurity,andpreſerve themselves from iniquity; he thatwillkeep his heart must feed with fear, rejoice with fear, andpaſs thewhole time of his ſojourning here in fear, andall littleenough tokeep the heart from fin.

6. And, lastly,To addno more, it includes the realiſingof

14 Heart-work, difficult and important. God's preſencewith us, and fettingthe Lord always before us : This the people of God have found a fingular means tokeep their hearts upright, and awe them from ſin ; whenthe eye of our faith is fixed upon the eye of God's omniſcience, we dare not letout ourthoughts and affections to vanity : Holy Job durſt not fufferhis heart toyield toan impure, vain thought ; andwhat was itthat moved him toſo great acircumſpection ? Why, he tells you, Job xxxi . 4. "Dothhe not see my ways, " and count all my ſteps ? Walk before me (faith God to " Abraham) and bethou perfect," Gen. xvii. 1. Evenas parentsuſe to fettheirchildreninthe congregation before them, knowingthatelſe they will be toying and playing ; ſo would theheart ofthebeſt inantoo, were itnot forthe eye of God. Intheſe, and ſuch likeparticulars, do gracious fouls expreſs the care theyhaveof theirhearts ; they are as careful toprevent the breaking looſe of their corruptions in times oftemptation, as ſeamen are to bind fast the guns, that theybreak not looſe ina ſtorm ; as careful topreſerve the ſweetneſs and comforttheyhavegotfrom Godin anyduty, as onethatcomes outofanhot bath, or great ſweat, is oftaking cold, by going forth into thechill air. This is the work, and of all works in religion it is the moſt difficult, conftant, and important work.

1. It is the hardest work; heart-work is hard work indeed. To shuffle over religiousduties with a looſe and heedleſs ſpirit, will coſt nogreat pains; butto ſet thyselfbefore the Lord,and tyeup thy looſe and vain thoughts to a conſtant and ſerious attendanceuponhim ; this will cost theeſomething : To attain afacility and dexterity of language in prayer, and put thy meaning into apt and decent expreſſions, is eaſy; but toget thyheart broken for fin, whilst thou art confeffing it; melted withfreegrace, whilstthou art bleſſing Godfor it; tobe really aſhamed and humbled through the apprehenfions of God's infiniteholineſs, andto keep thyheartin this frame,notonlyin, but after duty, willsurely cost thee ſomegroans and travailing pains offoul: To repreſs the outward acts of fin, and compoſethe external part of thy life in a laudable and comely manner, is nogreat matter ; even carnal perſons by the force ofcommonprinciples cando this ; butto kill the root ofcorruption within, to ſet and keep up an holy government over thy thoughts, to have allthings lie ſtraight and orderly inthe heart, this isnot eaſy. 2. Itisaconſtant work. Thekeeping of the heart is ſuch a work, as is neverdone tilllife bedone; this labour and our

Heart-work, difficult and important. 15 life, end together : It is with a Chriftian in this buſineſs, as it iswith feamen thathave ſprung a leak at ſea, ifthey tug not conſtantly at the pump, the water increaſes uponthem, and will quickly finkthem. Itis in vainfor themto ſay thework ishard, andwe are weary ; there is notime or conditioninthe life of a Chriftian, which will fuffer an intermiſſion of this work. It is inthe keepingwatch over our hearts, as it was in thekeeping up of Moſes his hands, whilft Ifrael and Amalek were fightingbelow, Exod. xvii. 12. No sooner do Mofes his hands grow heavy andſinkdown, but Amalekprevails. You know it coſtDavid and Petermany a fad day and night for intermittingthe watch over theirown hearts but afewminutes.

3. It is the moſt important buſineſs of a Chriſtian's life. Without thiswe are but formalifts in religion ; all our profef-

gifts and duties ſignify nothing : " My ſon, give me " thineheart," Prov. xxiii. 36. God is pleaſed tocall that a gift,which is indeed a debt ; he will put this honour uponthe creature to receive itfromhim intheway ofagift; but ifthis be not givenhim, he regards not whatever elſe you bringto him: There is ſomuch only ofworth and valueinwhatwedo, as there is ofheart in it. Concerning theheart,God ſeems to ſay, as Joſeph of Benjamin, " Ifyoubring not Benjaminwith

66 you, you shall not ſee my face." Among the heathens, whenthe beast was cutup for facrifice, thefirstthing thepriest lookeduponwas the heart, and ifthatwas unfound and naught, the facrifice was rejected. God rejects all duties (how glorious foever in otherreſpects) offeredhim without aheart. He thatperformsduty without a heart, viz. heedleſly, isnomore accepted with God, than he that performs it with adouble heart, viz. hypocritically, Ifa. lxvi. 3. Andthus I have briefly openedthenature of the duty, what is importedinthis phrafe, " Keep thy heart."

2. Next, I ſhall give you ſome rational accountwhy Chriftians ſhouldmake this the great buſineſs of their lives, tokeep their hearts.

The importance and neceſſity of making this our great and mainbuſineſs, will manifeſtlyappear in that, 1. The honour of God; 2. The fincerity ofourprofeffion ; 3. Thebeauty of ourconversation; 4. The comfort of our fouls; 5. Theimprovement of our graces ; and, 6. Our ſtability inthe hour of temptation; are all wraptup in, and dependent onour fincerityandcare in the management of this work.

1. The gloryof God is muchconcernedtherein; heart-evils areveryprovoking evils to the Lord. The ſchools dowellob

16 Heart-work, difficult and important. ferve, that outward ſins are majoris infamia, fins ofgreat infamy; but heart-fins are majorisreatus, ſins ofdeeper guilt. How feverely hath the great Goddeclaredhiswrath from heaven against heart-wickedness; the great crime for which the oldworldſtands indicted,Gen. vi. 5,6,7. isheart-wickedneſs.

Godfaw that every imagination, (or fiction) of theirheart "was onlyevil, and that continually;" for which hefentthe dreadfulleſtjudgment that was ever executed ſince theworld began: "And the Lord faid, I willdeſtroymanwhom Ihave " created from the face of the earth, both man and beaft, and " the creeping things, and the fowls ofheaven, for it repent- " eth me that I have made man," verſe 7. Wefind not their murders, adulteries,blafphemies, (thơ' they weredefiled with theſe) particularly alledged against them;but theevils of their hearts: Yea, that which Godwasſo provoked by,as to give up his peculiar inheritance intothe enemy's hand,wasthe evilof their hearts, Jer. iv. 14. " O Jerufalem,waſhthine heart from "wickedneſs, that thou mayeſt be ſaved; how long ſhall vain " thoughts lodge within thee ?" The wickedness andvanity of their thoughts Godtook ſpecialnoticeof;andbecauſe of this the Chaldean must come uponthem as a lionfrom his thicket, verſe 7. andtear them to pieces. For the very fin of thoughts itwas that Godthrewdown the fallenangels fromheaven,and keeps them ſtill in everlasting chains to the judgment of the greatday; bywhich expreſſion is notobſcurely intimatedſome extraordinaryjudgment towhich they are referved, as prifoners that have moſt irons laid upon them,may be ſuppoſed to bethe greatest malefactors : And what was their fin ? Why only ſpiritual wickedneſs ? For theyhaving no bodily organs, couldact nothing externally against God. Yea, mere heartevils are ſo provoking,that for them he rejects with indignationalltheduties that ſome men perform unto him, Ifa. Ixvi. 3. "Hethat killeth anox, is as ifhe flew a man; hethat facri- " ficeth a lamb, as ifhe cut offadog's neck; he thatoffereth " an oblation, as ifhe offered ſwines blood; he thatburneth " incenfe, as ifhe bleſſed an idol." In whatwords couldthe abhorrence of a creature's actions be more fully expreſſedby the holy God ? Murder and idolatryare not more vile in his account, thantheir facrifices, thoughmaterially ſuch ashimſelf appointed : And what made them ſo ? The following words inform us, " theirfoul delighteth in their abominations."

To conclude, ſuch is the vileneſs of mere heart-fins, that the ſcriptures ſometimes intimate the difficulty ofpardon for

Sincerity and Joy depends upon keepingour Hearts. 17 them. So in the cafe of Simon Magus, Acts viii. 21. his heartwas not right, hehad vile thoughts of God, and the things of God; the apostle bids him " repent and pray, if " perhaps thethoughts of his heart mightbe forgiven him." Othen, never flight heart-evils! for by theſe Godis highly wronged andprovoked; and forthisreaſonletevery Chriſtian make ithis worktokeep his heart with alldiligence.

2. The fincerity ofourprofeſſionmuchdepends upon the care andconfcience we have inkeeping our hearts ; for it is molt certain, thata manisbut anhypocrite inhis profeffion, howcurious foever he be inthe externals ofreligion, that is heedleſs andcareleſs oftheframe of his heart:You havea preg nant inſtanceofthis in the case of Jehu, 2Kings x. 31. "But "Jehu took no heed towalkintheways of the LordGod of " Ifraelwithhisheart." Thatcontext gives usanaccountofthe greatſerviceperformedby Jehu againft thehouſe of Ahab and Baal,as alſo ofa great temporal rewardgivenhim by God før that ſervice, even that his children, to the fourth generation, ſhould fit upon the throne of Ifrael. Andyet, intheſewords, Jehu is cenſured for anhypocrite; though Godapproved, and rewardedthe work, yet he abhorred and rejected theperfonthat did it as hypocritical :Andwhereinlayhishypocriſy ? butin this, thathetook no heedtowalkinthewaysofthe Lordwith hisheart, (i.e.) he didall infincerely,andfor felf-ends ; and though the work hedidwas materially good,yethe not purginghis heartfrom thoſe unworthy ſelf-deſigns in doing it, was anhypocrite : AndSimon, ofwhomwe ſpakebefore,though heappearedfuch aperſon, that the apostle could notregularly refuſehim; yet his hypocrify was quickly difcovered: And whatdiſcovereditbutthis,that though heprofeſſedandaffoci ated himselfwiththefaints,yethewas a stranger tothe mortification ofheart-fins ? " Thyheart is notright with God," Acts viii. 21. Itistrue, there isagreatdifferenceamong Chri

intheir diligenceand dexterity aboutheartwork; fomeare more converfant and ſucceſsful in itthan others are ; buthe that takes noheedto his heart, that is not careful to order it aright before God, is butahypocrite, Ezek. xxxiii. 31, 32. " And theycomeunto thee as thepeople com- "eth, and fit before thee (as my people) and theyhear thy "words, but theywill notdothem; for with their mouths "they ſhewmuchlove, but theirheartgoeth after their cover- " ouſneſs." Herewere acompanyofformalhypocrites,as is evidentbythatexpreſſion (as my people) like them,but not of VOL. VII.

18 Sincerity and Joy depends uponkeepingour Heart. them. Andwhatmade them ſo ? Their outſide was fair; here were reverend poſtures,high profeſſions,muchſeemingjoyand delight in ordinances, " Thou art tothem as a lovely fong;" yea, but for allthat theykept not their hearts with God in thoſe duties, their hearts were commandedby their lufts, they went after their covetouſneſs ; hadtheykept their hearts with God, allhadbeen well ; but not regardingwhich waytheir hearts went induty, there laythe core of their hypocrify.

Objection. If any upright foul ſhouldhence infer, thenI am anhypocrite too, for many times my heart departs from God induty ; do whatI can, yet I cannot hold it clofe with God.

Solution. To this I anſwer, The very objection carries in it its ownſolution. Thou ſayeſt, dowhat Ican, yet I cannot keep my heartwith God. Soul, ifthoudoſt what thou canſt,thou haft the bleſſingofan upright,though God fees good to exercifethee under the affliction ofadifcompofedheart. Their remains ſtill fome wildness inthe thoughts and fancies of the beſttohumble them; but ifyou find a carebefore toprevent them, andoppoſition againstthemwhenthey come, grief and forrow afterwards ; you will find enough toclear you from reigning hypocrify.

(1.) This fore-care isſeen partlyin laying up the word in thineheart to prevent them, Pfal. exix. 11. " Thy wordhave " I hid inmine heart, that I might not finagainst thee:" partly inour endeavours to engage our hearts to God, Jer. xxx. 21. andpartly in begging preventing gracefrom God in our onfets uponduty, Pfal. cxix. 36, 37. it is a good fign where this care goes before aduty.

And,(2.) It is a ſweet fign ofuprightneſs tooppoſethem in their firſt rife, Pfal. cxix. 113. " I hatevain thoughts," Gal. v.. 17. "The ſpirit luſteth against the flesh."

And, (3.) Thy after-griefdiſcovers thy upright heart. If, with Hezekiah, thou art humbled forthe evilsof thy heart, thou hast no reason, from thoſe diforders, to queſtion the integrity ofit; but to ſuffer fin to lodge quietly in the heart, to let thy heart habitually and uncontrolledlywander from God, is a fad, and dangerous ſymptom indeed.

3. The beauty of our converſation arifes fromtheheavenly frame, and holy order of our ſpirits ; there is a ſpiritualluftre and beauty in the converſation of faints; "The righteous is "more excellent than his neighbour," they ſhine as the lights oftheworld; but whatever luſtre and beauty is in their lives, comes fromthe excellency of their ſpirits ; as the candlewithin puts a luftre uponthe lanthorn inwhich it ſhines. It is im-

Sincerity and Joy depends upon keeping our Heart. 19 poſſiblethatadifordered andneglected heart ſhould everproducewell-ordered converſation;andfince(as the textobſerves) the iſſues or ſtreams of life flow outoftheheart astheir fountain, itmust needs follow, that ſuch as the heart is, the life willbe: hence Pet. ii. 11 , 12. " Abſtain from fleſhly lufts,---having yourconverſationhoneſt," * or beautiful, as the Greekword imports. So Ifa. lv. 7." Letthewicked forſake hisway, andthe "unrighteous man his thoughts." Hiswaynotes the courseof his life, his thoughts the frame of his heart ; and therefore fincetheway andcourſe of his life flows from his thoughts, or •the frameof his heart, both or neither will be forſaken: the heart is thewomb ofallactions, theſe actions are virtually and ſeminallycontained in our thoughts, theſe thoughts beingonce madeup into affections, are quickly made out into ſuitable actions andpractices. Iftheheartbewicked,then, as Chriſt faith, Matth. xv. 19. "Out of the heart proceed evil thoughts, mur- " ders, adulteries," &c. Mark the order; firſtwanton, or revengeful thoughts, then unclean, or murderous practices.

Andiftheheart beholyand ſpiritual,then, as Davidſpeaks, from ſweet experience, Pfal. xlv. 1. "Myheart is (inditing) " agood matter, I ſpeak ofthings which (I have made), my " tongue is as the pen of a ready writer." Here is a life richly beautifiedwith good works, ſome ready made ; " I will speak " of the things which I have made:" others upon the wheel making, my heart is inditing, but both proceedingfromthe heavenly frame of his heart.

Putbut theheart in frame, and the life will quickly diſcoverthatit isſo. I think it is not verydifficulttodifcern, by the dutiesand converſes of Chriſtians, what frames their ſpirits are under ; take a Chriſtian in agood frame, and how ſerious, heavenly, andprofitable, will his converſes and duties be ! what a lovelycompanion is he duringthe continuance ofit ! It would do anyone's heart good tobe with him at ſuch atime, Pfal. xxxvii. 30, 31. " The mouth of the righteous ſpeaketh wif- " dom, andhis tongue talketh of judgment, the law of his " Godis in his heart."

When the heart is up with God,and fullof God, how dexterouſly and ingeniouflywill he wind in ſpiritual diſcourſe, improving every occafion and advantage tofomeheavenlypurpoſe? Few words runthenat the waſte ſpout. Andwhatelsecanbe the reason whythe difcourses anddu.

* Κάλην.

20 Sincerity and Joy depends upon keepingour Heart. ties ofmany Chriſtians arebecome ſo frothy,andunprofitable, theircommunion both with God, and one another, become as a dry ſtalk, but becauſe their hearts are neglected ? Surely this must be thereaſon of it, andverilyitis an evil greatlyto bebewailed ; forwant of this Chriftian-fellowship, itis become a ſapleſs thing ; ſo the attractingbeauty thatwaswontto ſhine from the converſations of the ſaints uponthe faces and confciences of the world, (which ifitdidnot allure, andbring them in lovewith theways of God; yet at the leaſt lefta teftimony intheir confciences of the excellency of thoſe menand their ways) this is in a great meaſure loft, to the unspeakable detriment ofreligion, Timewas,when Chriſtians did carry it at ſuch a rate, that theworld ſtoodatagaze at them, astheword ξενίζονται, 1 Pet. iv. 4. imports. Their life and language were of adifferent ſtrainfrom others, their tongues diſcovered them to be GaliJeans, where-ever they came ; butnow, fince vainſpeculations, and fruitless controverfies have ſo much obtained, and heart-work, practical godlineſs, ſo much neglected among profeffors, the cafe is fadly altered ; theirdiſcourſe isbecome like other men's : if theycome among you now, theymay (toallude to that, Acts ii. 6.) " hear heareveryman ſpeak in his own <<language." Andtruly I have littlehopetoſee this evil redreſſed, and the credit ofreligion again repaired, till Chriftians fall to their old work ; till they ply heart-work clofer: when the falt of heavenly-mindedneſs is caſt into the ſpring, the ſtreams will run clearer, and ſweeter. 4. The comfort of our foulsdoth much depend upon the keeping of our hearts;forhethat isnegligentin attending his ownheart, is (ordinarily) a great ſtranger to aſſurance, and the ſweetcomforts flowingfrom it.

Indeed, ifthe Antinomian doctrine were true, which teachesyou to reject all marks and ſigns for the trial of your conditions, tellingyou it is only the Spirit that immediately affuresyou, bywitneſſing your adoption directly withoutthem, then you might be careless ofyourhearts, yea, ſtrangers to them,andyetno ſtrangers to comfort : but sinceboth ſcripture andexperience do confute this dotage, Ihope you will never lookfor comfortin that unfcriptural way. Ideny notbut itis the workand office of the Spirit, to affure you, and yet do confidently affirm, that if ever you attain affurance, in the ordinarywaywherein God diſpenſes it, you must take pains with your own hearts ; you may expect your comforts upon @afier terms, butI ammiſtaken ifeveryou enjoy themupon

Affurance depends upon keeping the Heart. 201 anyother: " Give alldiligence,proveyourſelves ;" this isthe

way. I rememberMr Roberts, in his Treatise of the covenant, tells us, thathe knew a Chriſtian, who, in the infancyofhis Chriſtianity, ſo vehementlypanted afterthe infallible affſuranceof God's love, that foralong timetogetherhe earnestlydefiredſomevoice fromheaven,yea, ſometimeswalking in the folitary fields, earnestly defired ſome miraculous voice fromthe trees and stones there: this, aftermanydefires andlongings, was denied him , but in time a better was afforded in the ordinary way ofſearching theword,andhisown heart. An instance of the like naturethe learned Gerſongives usofone thatwas drivenby temptationupon the very borders ofdefperation ; at laſt being sweetly ſettled, and affured, one aſked him how he attained it ? He anſwered, Nonexnovaaliqua revelatione, &c. Notby any extraordinary revelation,but byſubjecting his underſtanding to the ſcriptures,and comparing his own heart with them. The Spirit, indeed, affuresby witnellingour adoption ; and he witneſſeth twoways.

(1.) Objectively, (i. e.) by working thoſe graces in our fouls whicharethe conditions of the promise, and ſo the Spirit and hisgraces in us, are all one : the Spirit of Goddwelling in us, is amark of ouradoption. Now the Spirit cannot bedifcerned in his eſſence, but in his operations ; and to difcern theſe, is to difcern the Spirit ; and how theſe ſhouldbedifcerned, without ſerious ſearching, anddiligent watching of theheart, I cannot imagine.

(2.) The other way of the Spirit's witneſſing is effectively, (ie.) by irradiating the ſoul with a grace-discovering light, shining upon his own work ; and this in order of nature follows the former work; he firſt infuſes thegrace, and thenopenstheeyeofthe foul tofee it. Now ſince the heart is the ſubjectofthatinfuſed grace, even this wayofthe Spirit'switneffing alfo includes the neceffityofkeeping carefullyour own hearts: For, (1.) Aneglected heart is ſo confused and dark, that the little gracewhich is in it, is not ordinarily difcernable: the moſt accurate and laborious Chriftians, that take moſtpains, andſpendmoſttime about theirhearts,do yet find itverydifficult todiscover the pure andgenuine workings of the Spirit there: how then ſhall the Chriſtian who is (comparatively) negligent andremiſs about heart-work, be ever able to difcover it ? Sincerity, which is the quaefitum, the thing fought for, lies in theheart like aſmall piece of gold inthe bottom ofa river, he that will find it, muſt ſtaytillthe water is clear,and

22 Aſſurance depends upon keeping the Heart. iettled, and thenhe ſhall ſee it ſparkling atthe bottom. And thatthe heartmay be clear, andſettled, how much pains and watching, care anddiligence, will it cost ?

(2.) Goddothnot usually indulge lazy and negligent fouls withthecomforts ofaffurance; he will not ſo much as feem topatronize ſlothand carleſineſs ;hewillgive it, but itſhall be inhisownway: his command hath unitedourcare and comfort together ; they are mistaken that think the beautiful child of affurance may be born without pangs: ah, how many folitaryhours havethe people of God ſpent in heart-examination ! how many times have they looked into the word, and then intotheir hearts ? Sometimes they thought they diſcovered fincerity, and were even ready todraw forththe triumphant conclufionofafſurance; then comesadoubt they cannotre-

and daſhes all again: manyhopes andfears, doubtings andreaſonings, they have had in their own breasts, before they arrived at a comfortable fettlement.

To conclude, ſuppoſe it poſſible for a careleſs Chriſtian to attain aſſurance, yet it is impoſſible he ſhould long retain it; for as for those whoſe hearts are filled withthe joys ofaffurance ; ifextraordinary care be not used, it is athouſand toone ifever theylong enjoy it: for a littlepride,vanity, careleſſnefs, willdaſh to pieces all that for whichtheyhavebeen labouring alongtime, in many a wearyduty. Since, then, the joy of ourlife, the comfort of our fouls, riſes and falls with our dili gence inthiswork, keepyour hearts with all diligence.

5. The improvementofourgraces depends upon the keeping our hearts; Inever knew grace thrive inanegligentand careleſs ſoul : the habits and roots ofgrace are planted inthe heart; and thedeeper theyare radicated there, the morethrivingand flourishing grace is. InEph. iii. 17. we readof " be- "ingrooted ingrace;" grace in theheart is the root ofevery gracious word in the mouth, and of every holy work in the hand,Pfal. cxvi. 10. 2Cor. iv. 13. It is true, Chrift is the root ofa Chriftian ; but Chriſt is origo originans, theoriginating root ; andgrace, origo originata, a root originated, planted, and influencedby Chriſt ; according as this thrives underdivine influences, ſo the acts ofgrace are more or leſs fruitful, or vigorous. Now in aheart notkept with care and diligence, theſe fructifying influences are ſtopt and cutoff, multitudes ofvanities break in upon it, and devour its strength ; the heart is, as itwere,the paſture, in which multitudes ofthoughts are fed every day ; a gracious heart diligentlykept, feedsmanyprecious thoughts of Godin aday, Pfal. cxxxix. 17. " How precious are

depends upon keeping the Heart. 23 "thythoughts tome,OGod! howgreat is thefumofthem ? If " I ſhould count them, they are more in number than the " fand; and when I awake, Iam still with thee." And as thegraciousheart feeds andnourishes them, ſotheyrefreshand feaft theheart, Pfal. lxiii. 5, 6. " My soul is filled as withmar- " row and fatneſs whilſt Ithink uponthee," &c. But in the diſregardedheart, ſwarms ofvain and fooliſhthoughts are perpetually working, and juſtle out thoſe ſpiritual ideas, and thoughts of God,bywhich the foul ſhould be refreſhed.

Befides, the careleſs heart makes nothing out ofanyduty of ordinance it performs or attends on,and yet theſe are the conduits ofheaven,fromwhencegrace iswatered,andmadefruitful: amanmaygo with an heedleſs ſpirit from ordinancetoordinance, abide all hisdays underthe choiceft teaching, andyet never be improvedby them ; for heart-neglect is a leak in the bottom, no heavenly influences, how rich foever, abide in that foul, Mat. xiii. 3, 4. The heart that lies open and common, likethehigh-way, free for all paſſengers ;whenthe feed fell on it, the fowls came anddevoured it. Alas! it is notenoughto hear,unleſs we take heed how wehear ; amanmaypray,and never be the better, unleſs he watch untoprayer. In a word, allordinances,means, andduties, are bleſſed untothe improvement of grace, according to the care and ſtrictneſs weuſe in keeping our hearts in them.

6. Lastly, The ſtabilityofourfouls inthe houroftemptation, will be much, according to the care and confcience we have ofkeeping ourhearts ; the careleſs heart is an eaſyprey to Satan inthehour of temptation, his main batteries ate raiſed against that fort-royal, the heart; ifhe wins that,he wins all ; for itcommandsthe whole man: and, alas ! how eaſy a conqueſt is anglected heart ? It is nomoredifficultto ſurprizeit, thanfor anenemy to enterthat citywhoſe gates are open, and unguarded: itisthe watchfulheartthat diſcovers and ſuppreſſes thetemptationbefore it comes to its ſtrength. Divines obſerve this to be the method in which temptations are ripened, and brought to their full ſtrength. There is, (1.) The irritation of the object, or that power ithath to work upon, and provoke our corrupt Ορεξις. nature;which iseitherdonebythe real prefence oftheobject, or elſeby ſpeculation,whenthe object (though abſent) isheld out by the phantaſy before the foul.

(2.) Then follows the motion of the fenfitive appetite,which is ſtirred and provokedby Ogun.

24 Affurance depends upon keeping the Heart. the phantafy, repreſenting it as a fenfualgood; as having profit orpleaſure in it.

Βέλησις.

(3.) 'Then there is a confultation in the mind about it, deliberating about the likelieſt means of accomplishingit.

Αίρησις.

(4.) Next follows the election, or choice of the will. (5.) And, laſtly, The defire, or full engagement of the will to it; all this may be done in a few moments, far thedebates of the foul are quick, and foon ended : when it comes thus far,thenthe heart iswon,Satan hath entered victorioufly, anddiſplayedhis colours upon thewalls of that royal

Βελημικο fort; but hadtheheartbeen well guarded at first, it had never come to this height; the temptation had been ſtopped in the firſt or ſecond act. And indeedthere it is ſtopped eafily : for it is inthe motionsofatemptedfoul to fin,as inthemotionof ſtone fallingfrom thebrow ofa hill; it is eaſily ſtopped at firſt, butwheneonce it is ſet a-going, Vires acquirit eundo : And therefore it is the greatest wisdom inthe world to obſerve the firſt motions of the heart, to check and ſtop ſin there. The motions offin are weakest at first,a little care and watchfulneſs maypreventmuch mischiefnow, which the careleſs heart not heeding, is brought within the power oftemptation , as the Syrians were brought blindfold into the midst of Samaria, before theyknew where theywere.

By this time, reader, I hope thou art fully fatisfied how confequential and neceſſarya work the keeping of the heart is, itbeingadutythat wraps up fo many dear intereſts of the foul init.

3. Next, according to the method propounded, Iproceed to point outthoſe fpecialſeaſons inthe life ofa Chriſtian, which require andcall for ourutmoſt diligence inkeeping the heart: for though(as was obſervedbefore) thedutybinds adfemper, andthereis no time or condition of life in whichwemay be excuſedfrom this work; yetthere are ſome ſignal ſeaſons, critical hours, requiring morethan a common vigilanceover theheart.

Andthe first, 1. Seafon. Is thetimeofprofperity,whenprovidenceſmiles •uponus, anddandles us upon itsknee.Now, Chriſtian, keep thyheartwith all diligence ; fornow it will be exceedingapt ⚫to grow ſecure,proud,and earthly, Rara virtus eft humilitas honorata, (faith Bernard)toſee amanhumbleunderprofpe-

How to keep the Heart humble in Prosperity 25 . rity, is one of the greatest rarities in the world. Even a good Hezekiah could nothide avain-glorious temper under his temptation, and hence that caution to Ifrael, Deut. vi. 10, * T1, 12. " And itshall be whenthe Lord thy God ſhall have •brought thee into the land which he ſware to thy fathers, to Abraham, Ifaac and Jacob, togivethee great and goodly cities which thou buildedſt not, and houſes full of all good things which thou filledſt not, &c. Then beware left thou • forget the Lord:" and indeed ſo it fell out, " for Jefurun *waxed fat, and kicked," Deut. xxxii. 15. Now, then, the first cafe will be this, viz. Cafe 1. How à Christian may keep his heartfrom pride, and carnalfecurity, under thefmiles ofprovidence, and confluence of creature-comforts.

There are feven choice helps to fecure the heart from the dangerous ſnares of profperity ; the firſt is this,

1. To confider the dangerous ensnaring temptations attending a pleasant and prosperous condition ; few , yea, veryfew of those that live in the pleasures andprosperity of this world, escape everlasting perdition, Matth. xix. 24. " It is eafier (faith " Chrift) for a camel to paſs thro' the eye ofa needle, than for " a rich man to enter into the kingdom of heaven ;" and i Cor. i. 26. " Not many mighty, not many noble are called." It might juſtly make us tremble whenthe fcripture tells us in general, that few ſhallbe faved; much morewhen it tells us, thatofthat rankand fort ofwhich weare ſpeaking, butfew fhall befaved. WhenJofhua called all the tribes of Ifrael to lot upon them for the difcovery of Achan, doubtleſs Achan feared ; when the tribe of Judah was taken, his fear increaſed ; but when the family of the Zarhites was taken, it was time then totremble. So whenthe feripture comes ſo near as to tell üs that offuch a fort of men very few ſhall eſcape, it is time to look about ; Mirorfipoteftfervari aliquis rectorum, faith Chryfoftom ; I ſhould wonder if any of the rulers be faved. O how manyhavebeen coached to hell in the chariots of earthly pleafures,while others have been whipped to heaven by the rod of affliction ! how few, like the daughterof Tyre, come to Chrift with a gift ! how few among the rich intreat his favour !

2. Itmay keep usyet more humble and watchful in profperity, ifwe consider, that among Christians many have beenmuch the worse for it. How good had itbeen for fome of them, iftheyhad neverknown profperity ! Whenthey were in a low condition,howhumble,ſpiritual,andheavenly,were they ! but VOL. VII. D

26 How to keep the Heart humble in Prosperity. when advanced, what an apparent alteration hath been upor their ſpirits? It was fo with Ifrael, when they were in a low condition in the wilderness ; then Iſrael was holiness tothe Lord, Jer. ii. 23. but whenthey came into Canaan, and were fed in a fat paſture, then, "we are lords, we will come " no more unto thee," ver. 31. Outward gains are ordinarily attended with inward loſſes ; as in a low condition their civil employmentswere wont to have a tang and favour of their duties, ſo in an exalted conditiontheirduties commonly have a tang of the world. He, indeed, isrich in grace, whoſe graces are nothinderedby his riches ; there are butfew Jehofaphats in the world, ofwhom itis said, 2 Chron. xvii. 5, 6. " Hehad " filver andgold in abundance, and his heart was lifted up in " the way of God's commands:" Willnot this keep thy heart humble in profperity, to think how dear many godlymen have paid for their riches, that through them they have lost that which all theworld cannot purchaſe ? Then,inthe next place, 1 3. Keep down thy vain heart bythis confideration, that God values no manajot the morefor these things. God values noman by outward excellencies, but by inward graces : they are the internal ornaments of the Spirit, which are ofgreat price in God's eyes, 1 Pet. iii. 4. Hedeſpiſes allworldly glory, and accepts no man's perfon ; " but in every nation, he that " feareth God,and worketh righteouſneſs,is accepted of him ," Acts x. 35. Indeed, ifthe judgment of God wentbythe fame rulethat man's doth, we might value ourſelvesbythefe things, and ſtand upon them: But as one ſaid (when dying) I ſhall not appear before God as a doctor, but as a man ; tantusquifque est, quantus eft apud Deum. So much everyman is, and no more, as he is inthejudgment of God. Doth thy heart yet fwell ? And will neither of the former confiderations keep it humble?

4. Then, fourthly, Confider, how bitterly many persons have bewailed their folly when they came to die, that ever theyfet their hearts upon these things, and heartily wished that theyhadnever known them. What a ſad ſtorywas that of Pius Quintus,who dying, cried out deſparingly, when I was in a low condition, I had some hopes of falvation ; but when Iwas advanced tobe a Cardinal, I greatlydoubted it; but fince I came to the Popedom, I have no hope at all. Mr. Spencer alſo tells us a real,but fad ſtory, of a rich oppreffor, who had ſcraped up a great eſtate for his only fon ; when he came to die, he called his fon to him, and ſaid, fon,doyou indeed love me ? The ſon anfwered, that nature beſides his paternal in

How to keep the Heart humble in Prosperity. 27 dulgence, obligedhim tothat. Then, ſaidthe father, expreſs itby this; holdthy finger in the candle as long as I am ſaying apater nofter : The fon attempted, but could notendure it. Upon that, the father broke out into theſe expreffions, thou canft not fufferthe burning ofthyfinger for me,but toget this wealth, I have hazarded myfoul for thee, and mustburn body and foul in hell for thy fake : Thy pain would have been but for amoment, but mine willbe unquenchable fire.

5. Theheartmay be kepthumble, by confidering ofwhat aclogging nature earthly things are to a foul heartily engaged intheway toheaven ; they ſhut out much ofheaven from us at preſent, though they may notſhutus outof heaven at last. Ifthou confider thyſelf under the notion of a ſtranger in this world, travelling for heaven, and ſeeking a better country, thou haft then as much reaſon to be taken, and delighted with theſe things, as a weary horſe hath with a heavy clog-bag : There was a ferious truth in that atheistical ſcoff of Julian, when hetook away the Chriſtians eftates, and told them, it was to make them fitter for the kingdom ofheaven.

6. Is thy ſpirit, for all this, flatulent and lofty ? Then urge upon it the confideration of that awfulday of reckoning, wherein, according to our receipts of mercies, shallbe our accompts forthem : Andmethinksthisſhouldawe, and humble thevaineft heart that ever was inthe breast ofa faint. Know for certain, thatthe Lord records all the mercies that everhe gave thee, from the beginning to the end ofthy life. Mic. vi. 5.

" Remember,O my people, from Shittim unto Gilgal," &c. yea, they are exactly numbered, and recorded in order to an account ; and thy account willbe ſuitable. Luke xii. 48. "To "whomsoever much is given, of him much ſhallbe required."

You are but ſtewards, and your Lord will come to take an account ofyou ; andwhat a greataccount have you to make, who have much of this worldin your hand ? What ſwift witneſſes willyourmerciesbe againſtyou, ifthisbethe bestfruits of them?

7. It is a very humbling confideration, that the mercies of GodShouldwork otherwise upon my spirit, than they use to do upon the spirits ofothers, to whom they come as fanctifiedmerciesfrom the love of God. Ah Lord ! what a fad confideration isthis ! enough to lay me inthe dust; when Iconfider, (1.) That their mercies have greatly humbled them ; the higher Godhas raiſed them, the lowertheyhave laid themſelves before God. Thus did Jacob,when God hadgivenhimmuch ſubſtance. Gen.xxxii. 10. " And Jacob faid,I'am not worthy D2

28 How to keep the Hearthumble in Prosperity.

" of the least ofallthy mercies, and of all the truth which " thouhast ſhewed unto thyfervant; forwith my staff I paſſed " over this Jordan, and now I am become two bands." And thus itwas with holy David, 2 Sam. vii. 18. When God had confirmed the promise to him, to build him a houſe, and not reject him as he did Saul, he goes,inbefore the Lord, and faith, " Who am I ? and what is my father'shouſe, that thou " haft broughtme hitherto ?" And ſo indeed God required, Deut. xxvi. 5. when Ifrael was to bring to God the firſt-fruits of Canaan, they were to say, "A Syrian ready to periſh was " my father," &c. Do others raiſeGod the higher for the raiſing them ? Andthe more God raiſes me, the more ſhall I abuſe him, and exalt myſelf ? O what afad thing is this !

(2.) Others have freely aſcribed theglory ofalltheir enjoyments to God, andmagnifiednotthemſelves, but him, for their mercies : So David, 2Sam. vii. 26. " Let thy name be mag- " nifi d, and the houſe ofthy fervant be eſtabliſhed." He doth not fly upon themercy,and fuck out the ſweetneſs ofit, looking no fartherthanhis own comfort; no,he cares for no mercy except God be magnified in it. So Pfalm xviii. 2 . when God haddelivered him from all his enemies, " The " Lord (faith he) is my ſtrength, and my rock, he is become " my ſalvation." Theydid not putthe crownupontheir own heads, as Ido.

(3.) The mercies of God have been melting mercies untoothers,melting their fouls in love to the God of their mercies.

SoHannah, I Sam. ii. 1. when the received themercy ofa fon, " Myſoul (faith ſhe) rejoiceth inthe Lord ;" not in themercy, butin the God of the mercy. AndfoMary, Luke i. 46. "My " foul doth magnifythe Lord, my ſpirit rejoiceth in Godmy " Saviour." Theword fignifies to make more room for God; their hearts were notcontracted,butthe moreenlargedto God.

(4.) Themercies of Godhave been mightyrestraints to keep others from fin. SoEzraix. 13. " Seeing thou, our God, haft givenus ſuch a deliverance as this, ſhouldwe again break " thy commandments ?" Ingenuous fouls have felt the force of the obligations of love and mercyupon them. (5.) 'To conclude, Themercies of God to others have been as oil to the wheels of their obedience, and make them fitter for fervices, 2Chron. xvii. 5. Nowif mercies work contrarilyuponmyheart,whatcauſe have I tobe afraid that they come not to me in love? I tellyou,this is enough todamp the ſpiritof any faint, tofee what ſweet effects theyhave had onothers, andwhat fad effects onhim.

How to keep the Heart from defponding, &c. 29

2. Seafon. Theſecondſpecialſeaſon in thelife ofa chriftian requiringmore than a common diligence to keephis heart, is the time ofadversity : When providence frowns upon you, and blaſts your outward comforts, then look toyour hearts, keep them with all diligence from repining against God, or fainting underhis hand; for troubles, though ſanctified, are troubles ſtill ; even ſweet-briar, and boly thistle, have their prickles. Jonah was a good man, and yethow pettiſh was his heart under affliction ? Job was the mirror ofpatience, • yethowwas his heartdiſcomposedby trouble ?Youwill find it ashard to get a compoſed ſpirit under great afflictions, as it is to fix quick-filver. O the hurries and tumults which they occaſion evenin the best hearts ! Well, then, the fecond cafewill be this :' : Cafe 2. How a Christian under great afflictions may keep hisbeartfrom repining, or desponding under the hand of God ? Now there are nine ſpecial helps, I ſhall here offer, to keep thyheart in this condition ; and the firſt ſhallbe this, to work upon your hearts this great truth,

1. That by these cross providences, God is faithfully pursuing thegreat design of electing love upon thefouls of his people, and orders all these afflictions as means fanclified to that end. : Afflictions fall not out by caſualty, butby counſel, Jobv. 6. Eph. i. 11 by this counſel of God they are ordained as means of much ſpiritual good to faints, Ifa. xxvii. 9. " By " this ſhall the iniquity of Jacob be purged," &c. Heb. xii .

10. " Buthe for our profit," &c. Rom. viii. 28. " All things " work together for good." They are God's workmen upon our hearts, to pulldownthe pride and carnal ſecurity of them; and being fo, their nature ischanged , they are turned into bleffings and benefits, Pfalm cxix. 71. " Itis good for me that " I have been afflicted." Andfure, then, thou hast no reaſon to quarrelwith,but rather to admire that God ſhould concern himſelfſomuch in thy good, to use anymeans for the accompliſhing ofit. Philip. iii. 11. " Paulcouldbleſs God, ifby any " means he might attain the refurrection ofthedead. My " brethren, (faith James) count it alljoywhen you fall into " divers temptations," Jam. i. 2, 3. My father is about a deſign of love upon my foul, and do Iwell to be angry with him? All that he doth isinpursuance of, and in referenceto fome eternal glorious ends upon my foul. O itis myignorance of God's deſign, that makes me quarrel with him! he faith to theein this caſe, as to Peter, "What I do thou krow- " eftnotnow,but hereafter thou shalt know it."

30 How to keep the Heartfromdesponding Help. 2. Though God hath refervedto himselfa liberty ofafflicting his people,yethe hath tied up his own hands by promise, never to take away his loving-kindnessfrom them. Can I look that ſcripture intheface with a repining,diſcontented ſpirit, 2 Sam. vii. 14. " I shall be his father,and he willbe myfon ; " if he commit iniquity,I will chaftenhim with the rod of " men, and with the ſtripes of the children of men : Never- " theleſs, my mercy ſhall not depart away from him." Omy heart ! my haughtyheart! doft thou well to be diſcontented, when Godhath giventhee the whole tree, with all the clufters ofcomfortgrowing on it, becauſehe ſuffers the wind to blowdownafew leaves ? Chriſtians have two forts of goods, thegoods ofthethrone, andthe goods of the footſtool ; moveables, and inmoveables : IfGod have fecuredtheſe, never let my heart be troubled at the loss ofthoſe ; indeed, ifhe had cut offhis love, or diſcovenanted my foul, I had reaſon to be caſt down ; butthis he hath not,nor can he do it. Help 3. It is ofmarvellous efficacy to keep the heart from ſinking under affliction, to callto mind, that thine ownfather hath the ordering of them: Not a creature moves hand or tongue against thee,butbyhis permiſſion. Suppoſethe cupbe abitter cup, yet it is the cup which thy father hath given thee todrink; and canſt thou ſuſpectpoifon to be in that cup which he deliversthee ? Foolish man, put home the caſe tothineown heart,conſult with thine own bowels ; canst thou find in thy heart togivethy child that which would hurt, or undo him ? No, thou wouldsſt as foon hurt thyselfas him ; " Ifthou then " being evil knoweſt how togive good gifts to thy children,'* howmuch more doth God ? Matth vii, 11. The very confideration of his nature, a God of love, pity, and tender mercies, or of his relation to thee as a Father, Husband, Friend, mightbeſecurity enough, ifhe had not ſpoken aword, to'quiet theeinthis cafe; andyetyouhavehis word too, Jer. xxv. 6. I willdoyou no hurt. You lie too near his heart to hurtyou ; nothinggrieves himmore thanyourgroundleſs and unworthyſuſe picions ofhisdeſigns do ; would it not grieve a faithfultenderheartedphyſician when he hath ſtudied the case of his patient, preparedthe moſt excellent receipts to ſave his life, to hear him cryout,O he hathundone me! he hath poifoned me ; becauſe it gripes and painshimin the operation ? O when will yoube ingenuous !

Help 4. God respects you as much in a low, as in a high condition; andthereforeit need notso much troubleyou to be made low : nay, to ſpeak home,he manifests more of his love, grace, andtenderneſs, in thetime ofaffliction, thanprofperity. As

in Times of Adversity. 31 Goddidnot at firſt chuſeyou becauſeyou were high, ſo he will not forſake you becauſe you are low : Menmaylookthy uponyou, and alter their reſpects, as your condition is alter. ed : When providence hathblaſted your estates, your ſummer friends maygrow ſtrange, as fearingyou may be troubleſome tothem ; but will God do ſo ? No, no, " I will never leave " thee, nor forſake thee," Heb. xiii. 5. Indeed if adverſity andpovertycouldbaryou from acceſs to God, it were a fad condition ; but you may go to God as freely as ever. "My "God (faiththe church) willhear me," Mic. vii. 7. Poor David, when ſtripped of all earthly comforts, couldyet encourage himſelf in the Lord his God ; andwhycannot you ? Suppoſe yourhusband or childhad lost all at ſea, and ſhould cometo you in rags ; couldyou deny the relation, or refuſe to entertainhim ? Ifyou wouldnot, much less will God : Whythen areye ſotroubled ? Though your conditionbe changed, your father's love and reſpects are not changed.

Help 5. Andwhat if by the loss of outward comforts, God willpreferveyour fouls from the ruining power of temptation ?

Sure then, you have little cause tofinkyour hearts byfuchfad thoughts about them. Are not theſe earthly enjoyments the things that make men ſhrink and warp intimes of trial ? For the love of theſe many have forſaken Chriſt inſuch anhour, Matth. xix. 22. " He went away forrowful, for he had great "poſſeſſions." And ifthis be God'sdeſign, what have I done inquarrelingwith him about it ? We ſee mariners in a ftorm can throw over-board rich bales offilk, and precious things, to preſerve the veſſel and their lives with it, and everyone faith they act prudently ; we know it is uſual for foldiers ina city beſieged, to batter down, or burn the faireſt buildings without thewalls, inwhich the enemymay ſhelter in the ſiege ; and no mandoubtsbut itis wifelydone : Such as havegangrenedlegs or arms, can willingly ſtretch them out to be cut off, andnot only thank, butpay the chirurgeon for his pains : And muſt Godonlybe repinedat, for cafting overwhatwill fink you in a ſtorm ? Forpulling downthat which would advantage your enemy in the fiege oftemptation ? For cutting offwhat would endanger your everlasting life ? O inconfiderate, ingrateful man! are nottheſe things, for which thou grieveſt, the very things thathave ruined thousands offouls ? Well, what Chrift doth inthis, thouknoweſt not now, but hereafter thou mayeſt, Help 6. It would much ſtay the heart under adverſity, to confider, That God, by fuch humbling providences, may be accomplishingthat for which you havelong prayed and waited :

32 How to keep the Heartfrom desponding

Andthouldyoube troubled at that ? Say, Chriftian, haft thou notmany prayers depending before God upon ſuch accounts as thefe; thathe would keepthee from fin, diſcover to thee the emptineſs and infufficiency of the creature; that he wouldkill andmortify thy lufts, that thy heart may never find reſt in any enjoymentbut Chrift ? Why now, byfuch humbling and impoverishing ſtrokes,God may be fulfilling thy defire : Woudlft thou be keptfrom fin ? Lo, he hath hedgedup thy waywith thorns. Wouldst thou ſee the creatures vanity ? Thy affliction is a fair glafs to discover it ; for the vanity of the creature is never fo effectually and fenfiblydiſcovered, as in our own experience of it. Wouldſt thou have thy corruptions mortified ? This is the way ; now God takes away the food and fewel thatmaintainedthem; for as proſperity begatand fed them, fo adverſity, when ſanctified, is ameans to killthem. Wouldft thouhavethyheart to reftno where but in theboſom of God? What better way canftthou imagine providence ſhould take to accomplish thy defire, than by pulling from under thyhead, that foft pillow of creature-delights on which thou reſtedſtbefore? And yetyou fretat this, peeviſh child,how doſt thou exerciſe thy Father's patience ? If he delay to answer thyprayers, thou art ready to ſayhe regards thee not; if he do that which really anſwers the ſcopeand main endofthem, but not in the way thou expectedſt, thou quarrelleſt with him forthat ; as if instead ofanſwering, hewere croſſing all thy hopes and aims ; is this ingenuous ? Is it not enough that God is ſo gracious todowhatthou defireft, but thou must be ſo impudent to expect he ſhoulddo it in theway which thou preſcribeſt.

Help 7. Again, Itmay ſtay thy heart, ifthou confider, That in these troubles, God is about that work, which ifthou didst See the design of, thyfoul would rejoice. We, poor creatures, are bemiſted with much ignorance, and are not able to difcern how particular providences work towards God's end; and therefore, like Ifrael in the wilderneſs, are often murmuring, Becauſe Providence leads us about inahowlingdefart, where we are expoſed to ſtraits ; though yet, then he led them, and is now leading us, by the right way, to a city of habitations. Ifyou couldbut feehow God,in his fecret counſel,hath exactly laid the whole plot and deſign ofthyfalvation, even tothe fmallestmeans and circumstances; thisway, andby theſe means fuch a one ſhall be faved, and byno other; fuch a numberof afflictions I appoint for this man, at this time, and in this order; they ſhall befal him thus, and thus they ſhall work for hiu : Could you, I ſay, butdifcern the admirable harmony of

The Heartkept from desponding in Times of Adversity. 33 divinediſpenſations, their mutual relations to eachother, togetherwiththegeneralrefpect and influence they all have untothe laſt end; of all the conditions in the world, you would chuſe thatyou are now in, had you liberty to make your own choice. Providence is like acurious piece of arras, madeup of athoufand threds, which fingle we know not what to make of, but put together, and ftitched up orderly, they reprefent abeautifulhiſtory to the eye. As God works all things according to thecounſel of his own will, ſo that the counſel of God hath ordained this as the beſtway tobring about thy falvation : Such aonehath a proud heart, ſo manyhumbling providences I appoint for him ; ſuch a one an earthly heart, ſo many impoveriching providences for him : Didyou but ſee this, I needfay nomore to ſupport the moſt dejected heart. : Help 8. Farther, It would much conduce to the fettlement of your hearts, to conſider, That by fretting and difcontent, you do yourselves more injury than all the afflictions you lie under could do; your own diſcontent is that which arms your troubles with a ſting ; it is you that make your burden heavy, by struggling under it. Could you but lie quiet under thehandof God, your condition would be much easier and fweeter than it is ; Impatiens aegrotus crudelem facit medicum. This makes God lay on more ſtrokes , as a father will upona

ſtubborn child that receives not correction .

it unfits the foul to pray over its troubles, or take inthe ſenſe of that good which God intends by them : Afflic tion is a pill, which being wraptup in patience and quiet ſubmiſſion, may be easily ſwallowed; but diſcontent chews the pill, andſo imbitters the foul: God throws away fome comfort which he saw would hurt you, andyou will throw away your peace after it; he ſhoots an arrow which ſticks in your cloaths, and was never intended to hurt, but only to fright you from fin; andyou will thruſt it onward tothe piercing of your very hearts, bydeſpondencyanddiſcontent.

Help 9. Lastly, If all this will notdo, but thy heart, like Rachel, ſtill refuſes tobe comforted, or quieted, then confiderone thingmore, which, if ſeriously pondered, will doubtlessdo the work ; and that is this, Compare the condition thou art now in, and art so much diffatisfied with, with that condition others are, and thyself deferveft to be in: Others are roaring in flames, howlingunder theſcourgeof vengeance,and amongſt them I deſerveto be. O my foul! is this hell ? Is my coudition as bad as the damned ? Owhat would thousands now in

VOL . VII. E

34 TheHeart kept fromdeſponding in Times of Adverfity. hellgive, tochange conditions with me ! It is a famous in ſtance which * Dr Taylor gives us of the duke of Conde; I • have read (faith he) that when the duke of Conde had enter- ⚫ed voluntarily into the incommodities of areligious poverty, •hewas oneday eſpied and pitiedby alord of Italy, who out ✔of tenderness, wiſhed him tobe morecareful and nutritive of

his perſon. The good duke anſwered, Sir, be not troubled, • andthink not that I am ill provided of conveniencies, for I • ſendan harbinger before me, who makes ready my lodgings, •and takes care that I be royally entertained. The lord asked •him, who was his harbinger ? he answered, The knowledge of •myſelf, and the confideration of what I deſerve for my fins, • which is eternal torments ; and when with this knowledge I • arrive at my lodging, how unprovided foever I find it, me- ⚫thinks it is ever better than Ideserve. Whydoththe living man complain ? And thus the heart may bekeptfromdeſponding, or repining under adverſity.

Season 3. • The third ſeaſon calling formore than ordinary •diligence to keep the heart, is the time of Zion's troubles : • When the church, like the ſhip in which Chriſt and his difciples were, is oppreſſed, andready to perish, inthewaves of •perfecution ; then good fouls are ready to fink, and be ſhip- •wrecked too, upon thebillows of their own fears. I confefs •moſt inenrather needthe ſpur, thanthe reins in this cafe, and yet ſome fit down as over-weighed with the ſenſe of the • church's troubles. The loſs of the Ark coſt old Eli his life ; • the ſad poſture Jerufalem lay in, made good Nehemiah's •countenance change in the midst of all the pleaſures and ac- ⚫commodations of the court, Neh. ii. 2. Ah ! this goes cloſe • to honeft hearts .' • But though God allow, yea, command the moſt awakened • apprehenfionsof theſecalamities, and in" ſuch aday calls to mourning, weeping, andgirding with fackcloth," Ifa. xxii. 12. and ſeverely threatens the inſenſible, Amos vi. 1. yet it will not pleaſe him to fee you ſit like penſive Elijah under the <juniper-tree. 1 Kings xix. 4. " Ah Lord God! it isenough, " take away my life alfo." No, mourners in Zion you may, ⚫and ought to be ; but ſelf-tormentors you must not be ; •complain to God you may, but tocomplain of God, though •but by an unſuitable carriage, and the language of your ac- • tions, you must not.' Cafe 3. The third cafethat comes next tobe ſpoken to, is this; How publicand tenderbearts may be relieved, andfup

* Great Exemp. p. 310.

How to Jupportthe HeartunderZion's Troubles. 35 ported, when they are even over-weighed with the burdensome , fenfe of Zion's troubles? ' I grant, it is hard for him that pre- • ferreth Zion tohis chief joy, to keep hisheartthat it fink not •below thedue ſenſe of its troubles ; andyet this ought, and •maybedone by the use of ſuch heart-eſtabliſhing directions • as theſe.' Direction 1. Settle this great truth in your hearts, that no trouble befals Zion, but by the permiffion of Zion'sGod; andhe permits nothing out of whichhe willnot bring muchgoodat last tohispeople.

There is truly aprinciple of quietneſs inthe permitting, as inthecommanding will of God. See it in David, 2 Sam. xvi.

10. " Lethim alone, it maybe Godhathbiddenhim :" And in Chriſt, Joha xix. 11. " Thou couldeſt have no power againft " me, except it weregiventhee from above;" it ſhould much calm our ſpirits that it is the will of God to suffer it; and had he not fuffered it, itcouldnever have been as it is.

This very confideration quieted Job, Eli, David, and Hezekiah; that the Lord did it, was enough tothem, andwhy ſhould it not be ſo to us ? If the Lordwillhave Zion plowed as a field, and her goodly ſtones lie in the dust; if it be his pleaſure that Antichriſt ſhall rage yet longer, andwear out the faintsof the Most High ; if it be his willthat adayoftrouble, and of treading down, and of perplexity by the Lord God of hofts ſhall beupon the valley of viſion, that the wicked ſhall devour the manthat is more righteous than he, what are we that we ſhould conteſt with God ? Fit it is that we should be refignedupto thatwillwhencewe proceeded, and that he that made us ſhould diſpoſe of us as he pleaſeth : he may do what feemeth him good without our conſent: doth poor man ſtand upon equal ground, that he ſhould capitulate with his Creator, orthat God ſhould renderhiman accountofanyof his matters ?

It iseveryway as reasonablewebecontent,however Goddiſpoſe of us, as that we be obedient to whatever he commands us.

Butthen, if we pursue this argument further byconfidering that God's permiſſions do all meetat laſt in the real good of his people, thiswill much morequiet our ſpirits. Do the enemies carryawaythegood figs, eventhe beſt among the people, into captivity ? This looks like a ſad providence, but yet God ſends them thither for their good, Jer. xxiv. 5. DothGod take the Aſſyrian as a ſtaff in hishand, to beat his people with ? Thofe blows are ſmart, and make them cry ; but the end of his fo doing is, "That he may accomplish his whole work upon E2

36 HowtofupporttheHeartunder Zion's Troubles. " mount Zion," Ifa. x. 12. IfGodcan bring much good ou of the worſt, and greatest evil of fin, much moreout of temporal afflictions ; and it is as evident that he will, as thathe can do fo. For it is inconſiſtent with the wisdom of a common agent topermitany thing, which he might prevent ifhe pleaſed, tocroſs his great deſign and end ; and can itbe imaginedthat the moſt wife God ſhould do ſo ?

Well then, as Luther told Melandthon, Definat Philippus efferectormundi;ſo ſay I to you ; Let infinite wisdom, power, and love, alone ; forby theſe all creatures are ſwayed, and actions guided, in reference tothe church: it is none of ourwork to rule the world, but to submit to him thatdoth; Non caeco impetuvolvuntur rotar, the motions ofprovidence are alljudicious, the wheels are full of eyes; it is enough that the affairs of Zion are in a goodhand.

Direction 2. Ponder this heart-ſupporting truth, in reference to Zion's trouble: Thathow many troubles foever are uponher, yet her King is inher. What ! hath the Lord forſaken his churches ? Hath he fold theminto the enemy's hand ? doth he not regard what evil befals them? that our hearts fink at this rate ? Is it not too ſnameful an undervaluing of thegreat God, and toomuch magnifying of poor, impotent men, to fear and tremble at creatures, whilft God is in the midst of us ? The church's enemies are many and mighty; let that be granted, yet that argument with which Caleb and Joſhua ſtrove to raiſe their own hearts, is of as much force now, as it was then : " The Lord is with us, " fearthem not," Num.xiv. 9. The hiſtorian tells us that when Antigonus over heard his foldiers reckoning how many their enemies were, and ſo diſcouraging one another ; he ſuddenly ſteps in among them with this queſtion, 'And howmany • (laid he) do you reckon me for ?" Diſcouraged fouls, how manydoyou reckon the Lord for ? Is he not an over-match for all his enemies ? Is not one Almighty more than many mighties? Doth his prefence ſtand for nothing with us ? " If God " be for us, who can be againſt us ?" Rom.viii. 31. Wha think you, was the reaſon of that great exploration Gideon made in Judges vi.? He queſtions, ver. 12, 13. he defires a fign, ver 17. and after that another, ver. 36. andwhat was theendof all this, but that he might be ſure the Lord was withhim, and that he mightbut write this mottoupon his enfign ? " The ſword of the Lord, and of Gideon." So then, if youcan be well aſſured the Lord iswith his people, youwill get thereby above all your difcouragements andthathe is fo,

How tofupport the HeartunderZion's Troubles. 37 you need not, with him, defire a ſign from heaven; lo, you havea ſignbefore you, even their marvellous preſervation a midſt alltheir enemies. IfGodbenotwith his people, how is it theyare not swallowed up quick? Do their enemies want malice, power, or opportunity ? No, but there is an inviſible handuponthem. Well then, as it is, Exod. xxxiii. 14. lethis prefencegive usreſt; and though themountains be hurled into the ſea, though heaven and earth mingle together, fearnot, Godis inthe midst of her, ſhe ſhall not be moved.

Direction 3. Ponder the great advantages attending the people of God in an afflicted condition. If a low and an afflicted ſtate in the world be really best for the church, then yourdejections are not only irrational, but ungrateful ; indeed, ifyou eſtimate the happiness of the churchby its worldlyeaſe, ſplendor, and profperity, then ſuchtimes will feembad for it; but if you reckon its glory to conſiſt in itshumility, faith, patience, and heavenly-mindedness, nocondition inthe world abounds with advantages for theſe, as an afflictedconditiondoth.

Itwas notperſecutions andprifons, bue worldlinefs and wan tonneſs, thatwas the poifonof the church: neitherwas it the earthly glory of its profeffors, but the blood of its martyrs, thatwas the feed of the church. The power of godliness did never thrive better than in affliction, and never ran lower than intimes of greateſt profperity : when " we are leftapoorand " an afflicted people, then we learn to truſt inthe name of the " Lord," Zeph. iii. 12. What fayye, firs ? Is it indeed for the faints advantage tobeweaned from the love of, anddelight in, enſnaringworldly vanities ? To be quickened, and prick ed forwardwith more haſte toheaven, tohave clearer diícove ries of their ownhearts, to be taught to pray more fervently, frequently, ſpiritually; to look and long forthe reſt tocome, more ardently ? If theſe be for their advantage, experience teaches us, that no condition is ordinarily bleſſed with fuch fruits as theſe, like an afflictedcondition.

And isitwelldone, then, to repine and droop,becauſe your fatherconfults more the advantage of your fouls, than theplea fing of your humours ? Because he will bring you a nearerway toheaven thanyou are willing togo? Is this adue requital of his love, whois pleaſed ſo muchtoconcernhimself in yourwelfare which is morethanhe willdo forthousands in theworld, uponwhom he will not laya rod, orſpend an afflictionfor their good, Hof. iv. 17. Matth. xv. 14. But alas ! wejudge by ſenſe, andreckon things good or evil, according towhatwe, for the preſent, cantasteand feel inthem,

38 Howtofupport the HeartunderZion'sTroubles. Direction 4. Take heed that you overlosk not themanyprecious mercies which the people of God enjoy amidst all their troubles.

Itis a pity that our tears, upon the account of our troubles, ſhould toblear and blind our eyes, that we should not fee our mercies andgrounds of comfort. I will not inſiſt upon the mercy of having your lives givenyou for aprey, nor yet upon the manyoutward comforts, temporal conveniencies and accommodations, which you enjoy even above what Chriſt and his precious fervants, of whom the world was not worthy, ever had.

Butwhat ſay you topardon of fin? intereſt in Chriſt ? the covenant of promiſe ? and an eternity of happiness, in the prefenceof God after a fewdays are over ? O that ever a people entitled to ſuch mercies as theſe, ſhoulddroop under any temporal affliction, or be ſo much concerned for the frowns of men, and loſs of trifles ! you have not the ſmiles of great men, but you have the favour of the great God; you are, it maybe, caft back in your eſtates, but thereby furthered in ſpirituals. You cannotlive ſobravely, plentifully, and easily, asbefore; but ſtill you may live as holy and heavenly as ever : will you then grieve ſo much for theſe circumſtantials, as to forget your ſubſtantials ? Shall light troubles make you forgetweighty mercies ? Remember the church's trueriches are laid out of the reach of all its enemies: theymaymake you poor, butnot miferable. What though Goddonot diftinguith, inhis outwarddiſpenſations,betwixt his own and others ? Yea, what though his judgments ſingleout the beſt, and ſpare the worſt ? What though an Abel be killed in love, and aCain furvive in hatred ; a bloody Dionyfius die in hisbed, and a good Jofiah fail in battle ? What though the belly of the wickedbe filled with hiddentreaſures, and the teeth of the faints broken with gravel-ſtones; yet ſtill here is much matter of praife; for electing love has diſtinguiſhed, though common providence did not; and whilst prosperityand impunitylay thewicked, even ſlaying and adverſity ſhall benefit and ſave the righteous.

Direction 5. Believe, that how low foever the church be plunged under the waters of adverſity, it shall affuredly rife again. Fear not, for as fure as Chriſt aroſe the third day, notwithstanding the ſeal andwatch thatwas upon him ; ſo ſure thechurch ſhall arife out of all her troubles, and lift up its victorious head over allits enemies : thereisno fearof ruining that peoplewho thrive by their loſſes, and multiplyby being,

HowtofupporttheHeartunder Zion'sTroubles. 39 diminiſhed. Obe not too quick tobury the church before the isdead! ſtay till Chriſt hath tried his skill, before you give it up for loft . The bush may be all in a flame, but ſhall never beconſuned, and that becauſe of the good willof him that dwelleth init.

Direction 6. Record the famous instances of God's careand tenderness over bis people in former ftraits. Chriſt hath not fuffered it tobedevoured yet; for above theſe 1700 years the Chriſtianchurch hath lived in affliction, and yet it is not confumed: manyawave of perſecution hathgoneover it, and yet itisnotdrowned: manydeſigns toruin it, and hithertonone hath proſpered; this is not the firſt time that Hamans and Achithophelshave plotted its ruin ; that an Herodhath ſtretched out his hand to vex it: ſtill ithathbeen preferved from, ſupported under, or delivered out of all its troubles; and is it notasdear to God as ever ? Is he not as able to ſave it now, as formerly? Thoughwe know notwhencedeliverance ſhouldarife, " Yet the Lord knoweth how to deliver the godly out of temptations," 2 Pet. ii . 9. Direction 7. If you can fetch nocomfort from any of the former arguments, then, in the laſt place, Try whether you cannot draw fome comfort out of your very troubles. Surely this trouble of yours is a good argument of your integrity ; union is the ground of ſympathy ; if you had not fome rich adventure in that ſhip, you would not trembleas you do, when itisindanger : beſides, this frame of ſpirit mayafford you this argument, that if you are ſenſibleof thechurch'stroubles, JefusChrift is much moreſenſible of, andſollicitous about it, than youcanbe; andhe willhave an eye of favour uponthemthat mourn for it, Iſa. lvii. 18. 3 Season4. Thefourth ſpecial ſeaſonofexpreſſing ourutmoſt 'diligence in keeping our hearts, is thetime of danger, and publicdistraction ; inſuch times the beſt hearts arebuttoo apt tobe furprized by ſlaviſh fear; it is not eafytoſecure the * heart againſt diſtractions in times of commondiſtraction. If • Syriabe confederate with Ephraim, howdo the hearts of the *houſe of Davidſhake, even asthe trees of the wood, which are thaken with the wind ? Ifa. vii. 2. When there are ominous ſigns in the heaven; on the earth diſtreſs of nations, 'with perplexity; the sea and waves roaring, then thehearts ' of menfail for fear, and for looking after thoſe thingswhich are coming on the earth, Luke xxi . 25, 26. Even aPaul *himselfmay "ſometimescomplain offightings within, when *" there are fears without," 2 Cor. vii. 5.

48 How tokeep the Heart from Fears.

But, my brethren, theſe things ought not tobe ſo, faints ſhould be of a more raiſed ſpirit : So was David, when his heart was kept in agood frame, Pfal. xxvii. 1. " The Lord is " mylight, and my ſalvation; whom ſhall I fear ? The Lord " is the ſtrength of my life, of whom shall I be afraid ?" Let nonebut the ſervants of finbe the ſlaves of fear, let them that havedelighted in evil, fear evil; impius tantum metuit, quantum nocuit. O let not that which God hath threatened as a Judgmentuponthe wicked, ever ſeize upon the breasts of the righteous. I will fend (faith God) faintneſs into their hearts " inthe landof their enemies, and thefound of a ſhaking leaf " ſhallchacethem," Lev. xxvi. 36.Owhat poor-fpirited men are theſe, to fly at a ſhaking leaf! which makes a pleaſant, and nota terrible noiſe; and is in itſelf akind of natural muſic : But to a guilty confcience the whistling leaves aredrums and trumpets. " ButGod hath notgivenusthe ſpirit of fear, bot " of love, andof afound mind," 2 Tim. i. 7. A found mind as it ſtands there inoppofition to the ſpirit of fear, is anunwounded confcience, pot infirmed by guilt: And this ſhould make a man as bold as a lion. Iknow it cannot be faid of a faint, what God ſpake of Leviathan, thathe is made without fear: There is a natural fear in everyman, and itas impoſſible to bewhollyput off, as the body itself is: It is a perturbation of the mind, arising from the apprehension of approaching danger; and as long asdangers can approach us, we ſhall find ſome perturbations within us. It is not my purpoſe to commend toyou a ſtoical apathy, nor yet to take you off from fuch a degree of cautional preventive fear as may fit you for trouble, andbe ſerviceable to your fouls; there isa provident fear that opens our eyes to foreſee danger, and quickens toa prudentandlawfuluſe ofmeans topreventit: Suchwas Jacob's fear, Gen. xxxii. 7, 9, 10. &c. Butit is the fearof diffidence Iperfuade you tokeep your hearts from, that tyrannical paſſion which invades the heart in times of danger, diſtracts, weakens, and unfits the heart forduty ; drivesmenuponunlawful means, and brings a fnare with it. Well, then, the fourth cafewill bè this : Cafe 4. How a Chriftian may keep his heart from distracting and tormentingfears, in times ofgreat and threatening dangers. Now there are fourteen excellent rules, orhelps, for the keepingtheheart from finful fear, whenimminentdangers threaten us: Andthe firſt is this,

How tokeep the Heartfrom Fears. 41 Rule 1. Look upon allthe creatures as in thehandof God,who manages themin alltheir motions, limiting, restraining, and determining them allat his pleasure.

Get this truth well fettled by faith in your hearts, it will marvelloufly guard them againſt ſlaviſh fears. The first chapter of Ezekiel contains an admirable ſcheme, or draught of providence; there you may fee the living creatures who movethe wheels, viz. the great affairs and turnings of things herebelow, coming unto Chriſt, who fitsupon the throne, to receive new orders and inſtructions from him, ver. 24, 25, 26. And in Rev. vi . you read ofwhite, black, and red horfes, which are nothing elsebut the inſtruments which God employs in executinghis judgments inthe world, as wars, peſtilence, and death: Butwhen theſe horſes are prancing, and trampling up anddown the world, here is that may quietour hearts, that Godhath the reins in his hand. Wicked men are ſometimes Jike mad horles, they would ſtamp the people of God under their feet, but that the bridle of providence is in their lips, Jobi. 11, 12. A lion at libertyis terrible to meet, but who is afraid of the lion in the keeper's hand ? Rule 2. Remember that this God, in whofe hand all the creaturesare, is your Father, and is much more tender over you, than you are, or can be, over yourselves : " He that " toucheth you, toucheth the apple of mine eye," Zech. ii. 8. Let me ask the moſt timorous woman, whether there be not a vaſt differencebetween the fight of adrawn fword in the hand of abloody ruffian, and theſameſword in the hand of her own tender husband ? As great adifference there isin looking upon creaturesby aneye of fenfe, and looking on themas inthehand of your Godby an eye of faith ; that is a ſweet ſcripture to this purpoſe, Ifa. liv. 5. " Thy Maker is thy Husband, the " Lord of Hosts ishis name:" he is Lord of all the hosts of creatures inthe world : Who would be afraidto paſs through an army, though allthe foldiers ſhould turn their ſwords and gunstowards him, if the general of that armywerehis friend, or father ? I have met with an excellent ſtory of a religious youngman, whobeing at ſea, with many other paſſengers, in agreat ſtorm, andtheybeinghalf dead with fear, heonly was obſerved tobe very cheerful, as if he had been but little concernedinthatdanger: One of themdemanding the reason of his chearfulness, O, (faid he) it is becauſe the pilot of the • ſhip is my father.' Confider Chriſt, firſt as the King, and fupreme Lordover the providential kingdom, and then as your VOL. VII. F

42 How tokeepthe Heart from Fears. Head, Husband, and Friend, and thou wilt quickly ſay, " Returnunto thy reſt, O my foul." This truth will make you ceaſe trembling, and cauſe you to fing inthemidst of dangers. Pfalm xlvii. 7. The Lord is King of all the earth, fing ye 66 praiſewith underſtanding ;" (or, as the Hebrew word is,) " Everyone that hath underſtanding," viz. of this heart-reviving and eſtabliſhing doctrine of thedominion of our Father over all the creatures.

Rule 3. Urge uponyourhearts the express prohibitions of Chrift in this cafe : and let your heartsſtand in awe of the violations of them. Hehath charged you not to fear, Luke xxi. 9. "Whenye " ſhall hear of wars and commotions, ſee that ye be not terri- " fied." And Phil. i. 28. " In nothingbeterrified byyour ad- " verſaries," Yea, in Matth. x. 26, 28, 31. and within the compaſs of fix verſes, our Saviour commandsus thrice, not to fearman. Doth every big word of prouddust and aſhes make thee afraid ? Doth the voice of aman make thee tremble ? and ſhall not the voice of God ? If thou art of fuch a fearful and timorous ſpirit, how is it that thou feareſt not to difobey the flat commands of Jesus Chriſt ? Methinks the command of Chriſt ſhould have as much power to calm, as the voice of a poor worm toterrify thy heart. Ifa. li. 12, 13. " I, even I, am he " that comforteth you : Who art thou, that thou ſhouldeſtbe " afraidof a man that ſhall die, andof the fon of man that " ſhallbe made asthegrass,andforgetteſt the Lord thy Maker ? " Wecannot fear creatures ſinfully, till we have forgotten God ; didwe remember whathe is, andwhathe hath ſaid, we ſhould notbe of fuch feeble ſpirits : Bring thy heart, then, to this dilemma intimes of danger ; if I let into myheart the flaviſh fear of man, I muſt let out the reverentialawe and fear of God; and dare I caft off the fear of the Almighty for the frowns of a man ? Shall I lift up proudduſt above the great God ? Shall Irun upon a certain fin, to ſhunaprobable danger ? Okeep thy heart by this conſideration !

Rule 4. Remember how much needless trouble your vain fears havebrought upon you formerly, and how you have disquieted yourselves to no purpose.

Ifa. li. 13. "And haft feared continually becauſe of the op- " preffor, as if he were ready to devour ; and where is the fu- " ry of the oppreffor ?" He ſeemedreadytodevour, but yet you are notdevoured : I havenot brought upon you the thing that ye feared ; you have waſtedyour ſpirits, difordered your fouls, andweakened your hands, and allthis to no purpoſe :

Howtokeep the Heart from Fears. 43

Youmighthaveallthis while enjoyedyourpeace, and poſſeſſed your fouls inpatience. And here I cannot but obſerve a very deep policy of Satan, managing adeſign against the foul by theſe vain fears : I call them vain, in regardof the fruſtration of them by Providence ; but certainly they are not in vain, as to the end Satan aims at in raiſing them ; for herein he acts as foldiers uſe to do inthe ſiege of agarrifon, who on purpoſe to wear outthe befieged by conſtant watchings, and thereby unfit them to make reſiſtance when they ſtorin it in carneſt, do every nightgive them falſe alarms, which though theycome tonothing, yetdoth notably ſerve this furtherde-

O when will you beware of Satan's devices ?

Rule 5. Confider ſolemnly, That though the things you fear Shouldreallyfall out, yet there is more evil in yourownfear, than in the thing feared.

And that not onlyas the leaſt evil of ſin is worſe thanthe greatest evil of suffering; but as this ſinful fear hath really more torment and trouble in it, than is in that condition you are ſo much afraid of; fear is both amultiplying, and a tormenting paſſion; it repreſents troubles much greater than they are, and ſo tortures and wrecks the foul much worse thanwhen the ſuffering itſelf comes. So itwas with Iſrael at the Red-

they cried out, and were fore afraid, till they put foot into thewater, and then a paſſage was opened through thoſe waters, which they thought wouldhavedrowned them. Thus it is with us; we looking through the glaſs of carnal fear, upon thewaters of trouble, the ſwellings of Jordan, cry out, O theyare unfordable ! we must needs periſh inthem : Butwhen we come into the midst of thoſe floods, indeed, we find the promiſemadegood; "God will make awaytoeſcape," 1 Cor. x. 13. Thus it was with bleſſed Biiney,when he would make atrial, by putting his finger to the candle, andnot able to endure that, he cried out, •What, cannot I bear the burning of 6 a finger ? how then ſhall I be able to bear the burning of my • whole body to-morrow ?" And yet when that morrowcame, he could go chearfully into the flames, with that ſcripture in his mouth, Ifa. xliii. 1, 2, 3. " Fear not, for I have redeem- " ed thee : I have called thee by thy name, thou art mine; " when thou paſſeſt through the waters, I will be with " thee ; when thou walkeſt through the fire, thou ſhalt not " be burnt."

Rule 6. Consult themany precious promises whichare written for yoursupport and comfort in alldangers. F2

44 How tokeep the Heart from Fears. Theſe are your refuges, to whichyou may Ayandbe ſafe; " When the arrows of danger flyby night, and deſtruction " waſteth at noon-day." There are particularpromiſes ſuited to particular caſes and exigencies; and there are general promiſes, reachingall cafes and conditions: Such are theſe, Rom. viii. 28. " All things ſhall worktogether for good," &c. And Ecclef. viii. 12. "Though a finnerdo evil an hundred times, and his " days be prolonged, yet it ſhall be well with themthat fear " the Lord," &c. " Could you but believe the promiſes, " your hearts ſhould be eſtabliſhed," 2 Chron. xx. 29. Could you but pleadthem with God, as Jacobdid. Gen. xxxii. 12. " Thou faidſt, I will surelydo thee good," &c. they would relieve you in everydiſtreſs.

Objection. But that promisewas madeperfonally, and by name tohim, fo are not theſe tome.

Answer. If Jacob'sGodbe your God, you have as good an intereſt in them as he had. The church, a thousand years after that tranſaction betwixt God and Jacob, applied that which God ſpake tohim, as if it had been ſpoken to them-

Hof. xii. 4. " He found him in Bethel, and therehe " ſpake with us."

Rule 7. Quiet yourtrembling heartsby recordingand confulting yourpast experiences of thecare andfaithfulness of God in formerdiſtreſſes.

experiencesare food for your faith inawilderneſscondition, Pfal. lxxiv. 14. By this David kept his heart in time of danger, 1 Sam. xvii. 37. and Paul his, 2 Cor. i. 10. was ſweetly anſweredby Silentiarius, whenone told him that his enemies way-laid him to take away his life, Si Deusmei curam non habet, quid vivo ? IfGodtake no care of me, how have I eſcaped hitherto ? You mayplead with God old expe. riences toprocure new ones; for it is in pleading with God for new deliverances, as itis inpleading for new pardons. Now mark how Moſes pleads on that account with God, Num. xiv.

19. " Pardon, I beſeech thee, the iniquityof this people, as " thou hast forgiven them from Egypt until now." He doth not ſay asmen do, Lord, this is the first fault, thou hast not been troubledbefore to ſign their pardon : But, Lord, becauſe thouhaſt pardoned them ſooften, I beſeech thee pardon them once again. So in new ſtraits, Lord, thou hast often heard, helped, and ſaved in formerfears ; therefore now help again, for with thee there is plenteous redemption, and thine arm is not ſhortened.

How tokeep the Heartfrom Fears. 45 Rule 8. Bewellfatisfiedthat you are in theway of your duty , andthat willbeget holy courage in times of danger.

66 " Who will harm you, it you be followers of that which is "good ?" 1 Pet. iii . 13. Or, if any dare attempt it, you " mayboldly commit yourſelves to God in well-doing," I Pet. iv. 19. Itwas this confideration that raiſed Luther's ſpirit aboveall fear : • In the cause of God (ſaidhe) I ever am, and ever ſhall be ſtout;' herein I aſſume this title, Gedo nulli, a good cauſe will bear up a man's ſpirit bravely. Hear the faying of a heathen, to the ſhame of cowardly Chriſtians : When the emperor Veſpaſianhadcommanded Fluidius Priſcas 'notto come tothe fenate; or ifhe did, toſpeak nothingbut ' what he would have him ; the ſenatorreturnedthis noble an- ' ſwer, That as he was a fenator, it was fit he ſhould be at ' the fenate ; andif being there he were required to give his 'advice, he would ſpeak freely that which his confcience com- ' mandedhim ; the emperor threatening, that then he ſhould ' die; he answered, Did I ever tell you that I was immortal ? 'Do you what you will, and I willdo what I ought ; it is in ' your power to put me to death unjustly, and inme todie ' conſtantly.'

is a breaſt plate, thecauſe of God will pay all your expences ; let them tremblewhomdanger findsoutofthe wayofduty.

Rule 9. Getyour confciences ſprinkledwith the blood of Chrift fromallguilt, and that willfet your hearts aboveallfear.

It is guilt upon the confcience that ſoftens and cowardizes our ſpirits : "The righteous are bold as a lion," Prov. xxviii.

I. Itwas guilt in Cain's confcience that made him cry, "Everyone that meets me ſhall layme," Gen. iv. 14. A guilty confcience is more terrified with conceiteddangers, than a pure confcience is with real ones. A guilty ſinner carries a witneſs against himself inhis ownbofom. It was guilty Herod criedout, " John Baptiſt isriſenfrom the dead." Such a conſcience is the devil's anvil, on which he fabricates all thoſe

and ſpears, with which the guilty ſinner pierces and woundshimself; guilt is todanger, what fire is togun-powder ; amanneed not fear to walk among many barrelsof powder, ifhehave no fire about him .

Rule 10. Exerciſe holytruft in times of great distress. Make it your buſineſs totrust God with your lives and comforts, and then your hearts will be atreſt about them. So did * Char. of Wisdom, p. 358.

46 Howtokeep the Heart from Fears. David, Pfal.lvii. 3. " At what time I am afraid, I will truſt in " thee;" q d. Lord, if at any timea ſtorm riſe, I will make bold toſhelter me from itunder the covert of thy wings . Go to Godby acts of faith and truſt, and neverdoubt but hewill

you. Ifa. lxii. 3. " Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee, becauſe he truſteth in " thee." God takes it well when thou comeſt to him thus ; Father, my life, my liberty, or eſtate, are hunted after, and I cannotſecure them ; O let me leave them in thy hand : "The poorleavethhimself withthee;" and doth his God fail him ? No, " thou art the helper of the fatherless," Plal. x. 14. that is, thou art the helper of thedeſtitute one, that hath none to gotobut God. Andthat is a ſweet ſcripture, Pfal. cxii. 7. "He shall not be afraid of evil tidings, his heart is fixed, " truſting in the Lord;" he doth not ſay, hisear ſhall be privilegedfromthe report of evil tidings he may hear as fad tidings as other men, but his heart ſhall be privileged from the terror of thoſe tidings, " his heart is fixed."

Rule 11. Confult thehonour of religion more, and your perfonalfafetyless.

Is it for the honour of religion, think you, that Chriſtians ſhouldbe as timorous as hares, to ſtart at every found ? Will not this tempt the world tothink, that whatever you talk, yet your principles are no betterthan other mens ? Owhat miſchief maythe diſcoveries of your fears before them do! It was a noble ſaying of Nehemiah, chap. vi. 11. "Should fuch aman " as I flee? Andwho, being as I am, would fee ?" Were it not better you ſhoulddie, than that the world ſhould be prejudiced against Chriſt by your example ? For, alas! how apt is the world, who judge more by what they fee in your practices, than bywhat theyunderſtand of your principles, to conclude from your timorouſneſs, thathow much foever you commend faith, and talk of afſurance, yet you dare truſt to theſe things no more than they, when it comes to the trial. O let not your fears lay ſuch a ſtumbling-block before the blind world.

Rule 12. He that will fecure his heart fromfear, must first fecurethe eternal interest of hisfoul in the hands of Jesus Chrift.

When this isdone, then you may say, Now world, do thy qworst. You will not be very follicitous about a vile body, when you are once aſſured it ſhall be well toall eternity with your precious fouls. " Fearnot them (faith Chriſt) that can " kill the body, andafter that, have no more that theycando."

The affured Chriſtian may ſmile with contempt upon all his

How tokeep the Heartfrom Fears. 47 enemies, and ſay, Is this the worſt thatyou cando? What ſay you, Chriſtians ? Are you aſſured that your fouls are ſafe, that within a few moments of your diſſolution they ſhallbe receivedby Chriſt into an everlasting habitation ? Well, if you be ſure of that, never trouble yourſelves about the inſtrumeats andmeans of yourdiffolution.

Objection . O, but a violent death is terrible to nature! Answer. Butwhat matter is it, when thy foul is inheaven, whether it were let out at thy mouth, orat thy throat ? Whetherthy familiar friends, or barbarous enemies, ſtandaboutthy deadbody, and cloſe thine eyes ? Alas ! it is not worth the making ſo much ado about ; Nihil corpus fentit in nervo cum animafit in coelo, thy foul ſhall not be ſenſible in heaven how thybody is uſed on earth; no, it ſhall be ſwallowed up in life.

Rule 13. Learn to quench allflavish creature-fears, in the reverentialfear of God.

This is a cure bydiverſion : It is a rare piece of Chriſtian wisdom to turn thoſe paſſions of the foul which moſt predominate into ſpiritual channels ; toturn natural anger into ſpiritual zeal, natural mirth into holy cheerfulness, and natural fear into anholy dread and awe of God. This methodof cure Chrift preſcribes in that forementioned place, Matth. x. like towhich is that in Iſa. viii. 12, 13. fearnot theirfear ; but how shall wehelp it ? Why, " ſanctify the Lord of Hosts himself, and let " him be your fear, and yourdread." Natural fear maybeallayed for the preſent by natural reaſon, or the removal of the occaſion, but then it is but like a candle blown out with a puff of breath, which is easilyblown in again ; but if the fear of God extinguiſh it, then it is like a candle quenched inwater, which cannot easily be rekindled.

Rule 14. Lastly, Pour out those fears to God in prayer, whichthedevil and yourown unbelief pour in upon you in times ofdanger.

Prayer is the beſt out-let to fear; where is the Chriſtian that cannotfet hisprobatum eft to this direction ? Iwillgiveyou the greateſt example in the world toencourageyou in the uſeof it, even the example of Jeſus Chriſt, Markxiv. 32. When the hourofhisdanger anddeathdrewnigh, hegets into thegarden, ſeparates from the diſciples, and there wrestles mightily with God in prayer, even unto an agony: in reference to which the apottle faith, Heb. v. 7. Whoin in thedays of his fleſh, when "he had offered up prayers and ſupplications, with ſtrong cries "and tears, tohim that was able to ſave him from death, and **was heard in that he feared." He was heard as to ſtrength

48 HowtokeeptheHeartfromFears. andfupport to carry him through it, though not as to deliver ance, or exemption from it.

Now, O that theſe things might abide with you, and be reduced to practice in theſe evildays, that many trembling fouls may be eſtabliſhed by them.

Seafon 5. The fifth ſeaſon to excite this diligence inkeepingtheheart, is a time of ſtraits and outward pinching wants; although at fuch times we should complain to God, and not ' of God, (the throne ofgracebeing erected for atimeofneed, Heb. iv. 16.) yet when the waters of relief run low, andwant •begins to pinch hard,howprone are the best hearts to diſtruſt the fountain! when the meal in the barrel, and the oilin the * cruiſe are almoſt ſpent, our faith and patience arealmoſt ſpent * too. Now it is difficult tokeepdown the proud and unbeliev ingheart in anholy quietude and ſweet fubmiffion at the foot • of God. It is an eaty thing to talk of truſting God for daily bread, while we have a full barn or purſe; but to ſay, asthe prophet, Hab. iii. 17. " Though the fig tree ſhould not blof- " fom, neither fruitbe in the vine, &c. yet will I rejoice in *" the Lord:" ſurely this is not eaſy.' The fifth cafe there fore ſhallbe this : Cafe 5. How a Christian may keep his heart from distrusting God, or repining against him, when outward wants are either feltorfeared.

This caſedeſerves tobe ſeriouslypondered, andeſpecially to be ſtudiednow, fince itfeems tobe thedeſign of providenceto empty thepeople of Godoftheir creature-fulneſs, andacquaint themwiththoſe ſtraitswhich hithertothey have been altogether trangers to. Now, to ſecure the heart from the afore-mentioned dangers attending this condition, theſe following confiderations, through thebleſſings of the Spirit, may prove effectual. And the firſt isthis : Confideration 1. That if God reduce youto traits andneceffities, yethedeals no otherwise therein with you, thanhebathdone withsome of the choicest and holiest men that ever lived.

Your condition is not fingular; though you have hitherto been ſtrangers towants, other faints havedaily converſed, and been familiarly acquaintedwith them. Hear what bleffed Paul ſpeaks, notof himself only, but in the name of other faints reduced to like exigencies, 1Cor. iv. 11. " Even to this prefent " hourwe both hunger andthirſt, and are naked and buffeted, " and haveno certain dwelling-place." To ſee ſuch a man as Paulgoingup and down the world with anaked back, and

How to keep the Heart from repining, &c. 49 emptybelly, andnot a houſe to put his head in, one thatwas fo far above thee ingraceand holiness, one thatdid more fervice for God inaday, than perhaps thou haft done in all thy days, and yet you repine as if hardly dealt with ! Have you forgot what neceffities and ſtraits even aDavid hath fuffered? How great were his ftraits and neceffities ? I Sam. xxv. 8. "Give, I pray thee (faith he to Nabal) whatsoever cometh to " thyhand, to thy ſervants, and to thy fon David." RenownedMuſculus wasforced todig in the town-ditch for amaintenance. FamousAintworth (as I have been credibly informed) was forcedto fell the bedhe lay on to buy bread. But what ſpeak I of, theſe ? Behold a greater thananyof them, eventhe SonofGod, "who is theheir of all things, andbywhom the "worlds were made;" yet ſometimes wouldhave been glad of any thing, having nothing to eat, Mark xi. 12, 13."Andonthe morrow, when they were come from Bethany, he was hungry; and ſeeing a fig tree afar off, having leaves, he came, "ifhaply he might find [any thing) thereon."

Well then, hereby God hath ſet no mark of hatred upon you, neither can you infer the want of love from the wantof bread. When thy repiningheart puts thequeſtion, Was there everanyforrow like unto mine? Ask theſe worthies, and they will tell thee, though they did not complainand fret as thou doſt, yet theywere driven to asgreat ftraits as thou art.

Confid. 2. IfGod leave you not in this neceſſitous condition without a promise, youhave no reason to repineordefpondunder it.

Thatisafadcondition indeed, towhichno promiſebelongs. I remember Mr Calvin, upon theſe words, Ifa. ix. 1. " Neverthe- " leſs thedimneſs thall not be ſuch aswasin her vexation," . folvesthedoubt, inwhat ſenſethe darkness of the captivitywas not ſogreat, as the leſſer incurfions made by Tiglath Pelefer. In the captivity the city was deſtroyed, and the templeburnt with fire, therewas no comparison in the affliction; butyet the darkness ſhould not be ſuch, andthe reaſon (faith he) is this, Huic certam promiffionem eſſe additam, cum in prioribus nulle effet; (i. e.) therewasacertain promiſe madeto this, but none totheother.

It is better be as low ashell withapromife, than inparadife without one. Even the darkness of hell itſelfwould be comparatively no darkneſs at all, were there but a promise to enlighten it. Now God hath left many fſweet promiſes for the faith of his poor people to feed on in this condition : ſuch are these 1 G

VOL. VII.

50 How tokeep the Heart from repining, &c.

Pfal.xxxiv. y, ro. " O fear the Lord, ye his faints, for there " is no want to them that fear him ; the lions do lack and fof- " fer hunger, but they that fear the Lord ſhallwant nothing " that isgood." Pfal. xxxiii. 18, 19. " The eye of the Lord " isupon the righteous, tokeep them alive in famine." Pfal. Ixxxiv. 11. "No good thing willhewith-hold from them that " walkuprightly." Rom. viii. 32. "He that ſparednot his own 166

Son, but delivered him up for us all, how shall he not with " him alſo freely give us allthings ?" Ha. xli . 17. "When the poor and the needy ſeek water, andthere is none, and their tongue faileth for thirst, I the Lord will hear them, I the "Godof Ifrael will not forſake them." Here you fee, firſt, their extreme wants, water being puteven for the neceſſaries of life. ( 2. ) Their certain relief, I the Lord willhear them ; in which it is ſuppoſed that theycry untohim intheir ſtraits; and he hears their cry, Having therefore theſe promiſes, why ſhould not your diftruſtful hearts conclude like David's, Pfal. xxiii. 1. "The Lord " is my Shepherd, I ſhall not want."

Objection. But thesepromises imply conditions ; if theywere abfolute, they wouldafford more fatisfaction.

Solution. What are thoſe tacit conditions you ſpeak of, but theſe: ( 1.) That either he will fupply or fanctify your wants : (2.) That you ſhall have ſo much as God fees fitfor you. And doth this trouble you ? Would you have the mercy whether ſanctified or no ? Whether God fees it fit for you or no ? Methinks the appetites of ſaints after earthly things mould not be ſoravenous, to ſeize greedilyuponanyenjoyment, not caring how they have it.

But oh, whenwantspinch, andwe fee notwhence ſupplies fhouldcome, then our faith inthe promiſe ſhakes, and we, like murmuring Ifrael, cry, " He gave bread, can he give water al- " fo?" O unbelieving hearts ! When did his promiſe fail ? Who ever trusted them, andwas aſhamed ? May not God upbraid thee with thine unreasonable infidelity ; as Jer. ii. 31 . "Have I been awilderneſs unto you ?" &c. Or as Chriſt faid tothediſciples, " Since Iwas with you, lacked ye any thing ?" Yea, mayyou not upbraid yourſelves, may you not ſay with good old Polycarp, Theſe many years I have ſerved Chrift, and toundhim a good master. Indeed he may deny what your wantonneſs, but not whatyour real wants callfor. Hewillnot regard the cry ofyourlufts, nor yet deſpiſe the cryofyour faith; though he will not indulge andhumour your wanton appetites, yethewillnot violatehis own faithful promifes. Theſe promifes

How tokeep the Heart from repining, &c. 51 are your beſt ſecurity for eternal life ; and it is ſtrange if they ſhould not fatisfyyoufor dailybread : remember ye the words of the Lord, and folace your hearts with them amidſt allyour wants. It is faid of Epicurus, that in thedreadful fits of the cholic, he often refreſhed himself, Ob memoriam inventorum, bycallingtomind his inventions in philoſophy : and of Poffidonius the philoſopher, that in agreat fit of the ſione he ſolacedhimself with difcourſes of moral virtue : and when the pain twinged him, he would ſay, Nihil agis, dolor; quamvisfismoleftus, nunquamconfitebor te effemalum : O pain, thoudoſtnothing ; though thou art a little troubleſome, I will never confeſs theetobeevil. If uponſuch grounds as theſe they could fupport themselves under ſuch grinding and racking pains, and evendelude their diſeaſes by them, how much rather ſhould the precious promiſes of God, and the ſweet experienceswhich have gone along ſtep by step with them, make you to forget all your wants, and comfortyou in every ſtrait. Confid. 3. If it be badnow, it mighthave beenworſe ; hath Goddenied theethecomforts of this life? He might have denied thee Christ, peace, andpardonalfo, and then thy cafe had been woful indeed. You know God hath done to to millionsin the world : how many fuch wretched objects may your eyes behold every day, that have no comfort in hand, nor yet in hope, are miferable here, and will be ſo to eternity; that have a bitter cup, and nothing to ſweeten it; no, not so much as anyhope that itwill be better. But it is not ſowith you, though you be poor in this world, " yet rich in faith, and heirs of the king. " domwhich God hath promiſed," Jam. ii. 5. O learn to fet ſpiritual riches over against temporal poverty. Balance all your preſent troubleswithyour ſpiritual privileges. Indeed if God had denied your fouls the robes ofrighteouſneſs tocloath them, the hidden manna to feed them, the heavenly manfions to receive them ; if your fouls were left deſtitute as well as your bodies, you might wellbe penſive; but this confideration hath enough to bring the confidering ſoul to reſt under any outward ſtrait. It was bravely faid by Luther, when want began to pinch him, Let us be contented with our hard fare (faid he), fordonotwe feaft with angels upon Chriſt, the bread of life?"

God(faith Paul) who hath abounded to us in " all ſpiritualbleſſings," Eph. i. 3 .

Confid. 4. This affliction, thoughgreat, is not fuch an efflic-. tion, but God hath fargreater, withwhichhe chastises thedearly belovedof hisfoul in this world; and ſhould he remove this, G2

52 How tokeepthe Heartfrom repining, &e, and inflict thoſe, you would account your preſent ſtate avery comfortable ſtate, andbleſsGod to be as now you are.

Whatthink ye, firs ? ShouldGod remove yourpreſent troubles, fupply all your outward wants, give you the defire of yourhearts in creature-comforts, but hide his face from you, ſhoot his arrows intoyour souls, and cauſethe venom of them todrink upyour ſpirits ? Should he leave you but afewdays to the buffeting of Satan, and his blafphemous injection; ſhouldhehold youreyesbut a few nightswalking with horrors ofconfcience, toſſing toand fro till the dawning of theday: ſhouldhe lead you through the chambers of death, thew you the viſions of darkness ; and make his terrors ſet themselves in array against you: Then tell me if youwould not count ita choice mercytobeback again inyour former neceſſitous condi tion, with peace of confcience; and count bread and water, with God's favour, a happy ſtate ? O then, take heed of repining. SaynotGoddeals hardly with you, leſt you provoke him to convince you, by your own ſenſe and feeling, thathe hathworſe rods than theſe for unſubmiſſiveand froward children.

Conſid. 5. If itbe badnow, it willbe bettershortly.

Okeep thy heart by that confideration : the meal inthebar rel is almoſt ſpent; well, be it ſo, why ſhould that troubleme, if I am almoſt beyond the need and use of all theſe things. The traveller hath ſpent almoſt all his money, butathilling of two left : well, faith he, though my money be almoſt ſpent, yetmy journey is almoſt finiſhed too ; I am near home, and then I shallbe fully ſupplied. Ifthere beno candles in the houſe, yet it is a comfort tothink that it is almoſt day, andthen therewill be no need of candles. I am afraid, Chriſtian, thou miſreckoneſt thyself, when thou thinkeſt thy proviſion is almoſt ſpent, and you have agreatway to travel ; many years tolive, and nothing to live upon ; itmaybe not half ſo manyas thou ſuppoteft; inthis be confident, ifthy proviſion be ſpent, either freſh ſupplies are coming, though thon ſeeſt not fromwhence, or thou artnearer thy journey's end than thou reckoneſt thyſelf tobe. Deſponding ſoul, doth itbecome aman or woman travelling uponthe road to that heavenly city, and almoſt arrived there, within afewdays journeyof his Father's houſe, where all his wants ſhallbe ſupplied, to take on thus about a little meat, drink, or cloaths, which he fears he hall want by the way? It was a noble ſaying of the forty Manters, famous in the Ecclefiaftical tory,whenturned out naked in, a froſty night tobe ſtarvedtodeath, with theſe words they comforted one another, δριμμυς ο χειμων, &c. The winter indeed is ſharp and

How tokeep the Heartfromrepining, &c. 53 cold, butheavenis warm and comfortable ; here we ſhiver for cold, but Abraham's boſom will make amends for all.

Objection 1. But Imay die forwant. Solution. ( 1.) Whoeverdid ſo ? When were the righteous forſaken? (2.) If ſo, yourjourneyisended,andyou fullyſupplied.

Object . 2. But Iamnot sure of that; were Ifure ofheaven, it were another matter.

Sal. Are you not fure of that? Then you haveother matters to trouble yourſelves about than theſe: methinks theſe ſhouldbe the least of all your cares : Idonot find that ſouls perplexed and troubled about the want of Chriſt, pardon of fin, &c. are usually very anxious, or follicitous about theſe things. He that ſeriously puts ſuch queſtions as theſe, What ſhall I do to be ſaved ? How ſhall Iknow my fin is pardoned ? doth notusuallytrouble himselfwith, " What ſhall I eat, what " ſhall I drink, or wherewith ſhall I be cloathed ?"

Confid. 6. Dothit become the children ofsuch a Father todiftruft his all-fufficiency, orrepine atany ofbis difpenfations?

Do you well to queſtion his careand loveupon every new exigence ? Say, haveyou not beenashamedof this formerly ? Hath not your Father's ſeaſonable provifions for you in former

put you to the blush, and made you refolve never ta queſtion his love and care any more? and yet will you renew your unworthy fufpicions of himagain? Diſingenuous child! reaſon thuswith thyfelf; If I periſh forwant of what is good andneedful for me, it muſt either bebecauſe my Fatherknows not mywants, or hath not wherewith to ſupplythem: or clſe regards not whatbecomes of me. Whichof theſeſhall Icharge upon him? Not the firft; for, Mark vi. 32. MyFather " knows what I have need of;" my condition is nothid from him: northe ſecond, " For the earth is the Lord's, and the " fulness of it, Pfal. xxiv. 1. His name is God all-fufficient, Gen. xvii 1. Not the laſt, for, asa father pitieth his chil- " drea, ſo the Lord pitiesthem that fear him," Pfal: ciii. 13. " The Lord is exceeding pitiful, andoftender mercy," Jam.v. II. " Hehears theyoung ravenswhenthey cry," Job xxxviii. 41. andwill he not hear me ? " Confider (faith Chrift) the " fowls of the air," Matth . vi. 26. Not the fowls at thedoor, thatare everyday fed by hand, but the fowls of the air, that havenone toprovide for them. Doth he feed and cloath his enemies, andwillhe forget his children? He heard the very cryof Whmael indiſtreſs, Gen. xxi. 17. O my unbelieving heart ! doft thou yetdoubt ? RememberHagar andthe child.

Confid. 7. Yourpovertyis notyourfin, butyour affliction on-

54 How tokeep the Heart from repining, &c. ly! if byfinful means you havenot brought it uponyourselves? and if it be but an affliction, it may be borne the easierforthat.

It is hard indeed to bear an affliction coming upon us as the fruitand punishmentof fin; when men are under trouble upon that account, they uſe to ſay, O ! if it were but a ſingle afflictioncomingfrom the hand of God by wayof trial, I could bear it, but I havebroughtit upon myſelf by fin, itcomes as the pu nishment of fin; the marks of God's diſpleaſure are upon it; itis theguilt within that troubles and galls more, than the want without.

But it is not ſo here, and thereforeyou have no reaſon tobe caſtdown under it.

Objection. But though there be no fling ofguilt, yet this conditionwants not other ſtings : As first, the difcredit of religion ; I cannot comply with mine engagements in theworld, and thereby religion is hke to suffer.

Solution. Itis well you have an heart todiſcharge every duty, yet if God diſable you by providence, it isno difcredit to your profeſſion, becauſe youdonot that which you cannot do, ſo longas it is your defire and endeavour todo whatyou can and ought to do ; and inthis caſeGod's will is, that lenity and forbearance be exerciſed towards you, Deut. xxiv. 12, 13 .

Object. 2. But it grieves me to behold the neceffities of others whom Iwas wont to relieve and refresh, but now cannot.

Sol. If you cannot, it ceaſes to be your duty, and God accepts thedrawing out of your foul to the hungry in compaſſion anddefire to help them, though you cannot draw forth a full purſe torelieve and ſupply them .

Object. 3. But Ifindfuch a condition full of temptations, a foreclog in theway toheaven.

Sol. Every condition in the worldhath itsclogs and attending temptations ; and were you in a profperous condition, you might there meetwith more temptations and fewer,advantages than now you have: For though I confefs poverty hath its temptations as well as profperity, yetI am confident profperity hathnot thoſe excellent advantages that povertyhath: Forhere you have an opportunity to difcover the fincerity of your love to God, when you can live upon him, and find enough in him, and conſtantly follow hin, even when all external inducements andmotives fail. And thus I have ſhewed you how to keep your hearts fromthe temptations and dangers attending a poor and low condition in the world, when want pinches, and the heartbegins to fink, then improve andbleſsGod for theſe helps tokeep it.

Howto keep the Heart from wandering in Duty 55 Season 6. The fixth ſeaſon of expreffing this diligence in keeping the hourt, is the ſeaſon ofduty ; when we draw nigh : to Godin public, private, or ſecret duties, then it is time to look to the heart ; for the vanityoftheheartſeldomdiſcovers •itſelf morethan at ſuch times. How oftdoth the poor foul ary out, O Lord! how fain would I ſerve thee, but vain ⚫thoughts will not let me; Icame toopenmyheart to thee, to 'delightmy foul in communion with thee, but my corruptions

6 have ſet upon me: Lord, call off theſe vain thoughts, and • ſuffer them notto proſtitute thefoulwhich iseſpouledtothee, ' before thy face.' The fixth cafe then is this, Cafe6. How the heart maybe kept from distractions by vain thoughts, in the time of duty.

There isa twofolddiſtraction or wandering of theheart in duty : (r.) Voluntary and habitual, Pfilm lxxviii. 8. " They " ſet not their hearts aright, and their ſpirit was not ſtedfait " with God." Tais is the case of formalifts, and it proceeds from the want of an holybent and inclination of theheart to God; their hearts are under the powerof their luft, andtherefore it is nowonder they go after their luſt, even when they are aboutholy things, Ezek. xxxiii. 31. (2.) Involuntary and la mented distractions, Rom. vii. 21-24 . " I find then a law, " thatwhen I woulddogood, evil is preſent with me ;Owretch- " ed man that I am," &c. This proceeds not from the wans of aholybent and aim, butfrom the weakness and imperfection of grace. And inthis caſe the foul maymake the like com-, plaintagainst its own corruptions that Abijah did against Jeroboam, 2 Chron. xiii. 6, 7. " Yet Jeroboam the fon of Nebat " is riſenup against his lord, when Rehoboam was young and " tender-hearted, and could not withſtand him, and thereare " gathered untohim vain men, the children of Belial." Grace hath dominion, but luſts are mutinous and feditious, during the infancy thereof. But it is not my buſineſs to thew you how theſe diſtractions come into the heart, but rather how to getandkeep them out of the heart : in order whereunto take theſetenfollowinghelps.

Help 1. Sequeſter yourſelves from allearthly employments, and fet apart fome time for folemn preparation to meet God in duty: You cannot come reeking hot outofthe world into God's preſence, butyou will find a tang of it in your duties : It is withtheheartafew minutes ſince plunged in the world, now atthefeet of God, juſt as with the ſea after a ſtorm, which ſtill continues working, muddy, and diſquiet, thoughthe wind be laid, and ſtorm over : Thy heart must have some time to fettle.

56 How to keep the HeartfromwanderinginDuty. There arefew musicians that can takedowna lute or viol, and playpreſentlyupon it, without ſome time to tune it; there are few Chriftians can preſently fay, as Pfalm lvii. 7. "OGod, my " heart isfixed, it is fixed." O when thou goeſt to God in anyduty, take thy heart aſide, and ſay, O my foul, Iam now addreſſing myſelf to the greatest work that ever a creature was employedabout : I am going into the awfulprefenceof God aboutbufineſs of everlasting moment.

Oh my foul, leave trifing now, becompoſed, watchful, ferious, this is no common-work ; it is God-work, foul-work, eternity-work. I am now going forth bearing feed, which will bring forth fruit to life or death in the world to come; pauſe awhileuponthy ſins,wants, troubles; keep thy thoughts awhile on theſe before thou addreſs thyself to duty. David firft muſed, and then ſpake with his tongue, Pfal. xxxix. 3, 4. SoPfal. xlv. 1. " My heart is inditing," &c.

Help 2. Having compofed thy heartby previous meditation, preſently feta guardupon thyſenſes: Howoftenare poor Chri-

indanger of loſing the eyes of their mind by thoſe of theirbody; for this Job covenanted with his ſenſes, chap. xxxi .

1. for this David prayed, Pfal. cxix. 37. "Turn away mine "eyes frombeholdingvanity, and quickenthou mein thyway." This may ferve to expound that myſtical Arabian proverb, which advifes to ' thut the windows that the houſe maybe

: Itwere excellent ifyou could fay inyour onfets upon duty, as an holy man oncedid, when he came off fromduty: Claudimini, oculimei, claudimini, &c. ' Be ſhut, O mine eyes, * be ſhut: for it is impoſſible you ſhould ever fee ſuch beauty * andglory in any creature, as Ihave now ſeen in God. You had need avoid all occafions of diſtraction from without, for be fure youwill meet enough from within. Intention of ſpirit in thework of God, locks up the eye and ear againſt vanity. WhenMarcellus entered thegates of Syracufe, Archimedes was fo intent about his mathematical ſcheme, that he tookno notice of the foldiers when they entered his very ſtudy with drawn

; a fervent cannotbe a vagrant heart. Help 3. Beg of God a mortified fancy. A working fancy, faithone, how much ſoever itbe extolledamong men, isagreat ſnare tothe foul ; except it work infellowshipwith rightreafon, and a ſanctified heart : The phantaſy is a power of the foul placed between the ſenſes and the underſtanding, itis thatwhich firſt ſtirs itſelf in the foul, andbyits motions the otherpowers are ſtirred ; it is the common ſhop where thoughts are firſt forgedandframed, andasthis is, ſoare they; if imaginations

How tokeep the Heartfrom wanderingin Duty. 57 benot firſt caftdown, it is impoffiblethat everythought of the heart ſhouldbe brought into obedience to Chrift, 2 Cor. x. 5.

This fancy isnaturally the wildestandmoſt untameable power inthe foul. Some Chriſtians, eſpecially fuch as are of hot and dry constitutions, have much todowith it.

And truly, the more ſpiritual the heart is, the more it is troubled about the vanity and wildness of it. Owhat a fad thingit is! that thynobler foul muſt lackeyup anddown after avainand roving fancy, that ſuch abeggar ſhould rideou horfeback, and fuch a prince run after on foot; thatit ſhould call offthe foul fromattendance upon God, when it is moſt ſweetly engaged in communion with him, to proſecute ſuch vanities as itwill ſtart at ſuch times before it ! beg earnestly of God that the power of ſanctification may once come upon it. Some Cariftians have atrained ſuch adegree of ſanctification of their fancies, that theyhave hadfuch ſweetneſs leftupontheir hearts by the ſpiritual workings of it in the night-ſeaſon : When thy fancy is more mortified, thy thoughts will be more orderly and Fixed.

Help 4. If thou wouldst keep thy heart from those vain excursions, realize to thyself by faith, the holyand awful prefence of Godin duties.

If the prefence ofagraveman will compoſeus to feriouſneſs, how much more the prefence of an holy God ? Thinkeſt thou thy foul durſt be ſo gay and light, if the ſenſe of a divine eye wereupon it ? Remember the place where thou art is theplace of his feet, Ifa. Ix. 13. act faith uponthe omniſciency of God. " All the churches ſhall know that I am he that ſearcheth the " heart, trieth the reins, and I will give to every one of you " according toyour works," Rev. ii. 23. "All things are na- "kedandopen to the eyes of him withwhom wehave tode," Heb. iv. 12. Realize his infinite holiness ; into what a ſerious, compoſed framedidthe fight of God, in his holineſs, put the Spiritof the prophet ? If. vi. 5. Labour alſo to get upon thy heart due apprehenfions of the greatness of God, fuch as Abraham had, Gen. xviii. 27. " I thatambutduſt and aſhes have takenupon me to ſpeak to God." And lastly, remember the jealousy of God, howtenderhe is over his worſhip, Lev. Χ. 3. "AndMoſes ſaid to Aaron, This is that the Lord ſpake, faying, Iwillbe fanctified in themthat come nigh me, and " before all the people Iwillbe glorified."

Aman that ispraying (faith Bernard) ſhould behave him- ' felf as if hewere entering into the courtofheaven, wherehe VOL . VII .

48 How tokeep the Heartfrom wandering in Duty. • fees the Lord upon his throne, furrounded with tenthouſand * of his angels and faints miniſtring unto him.' When thou comeſt from aduty in which thy heart hath been toying and wandering, thou mayeſt ſay, Verily,God was in thisplace, and I knew it not. Suppoſe all the impertinencies and vanities which have paft through thine heart in duty were written out, and interlinedwith thypetitions, couldeft thou have the face to preſent it to God ? Should thy tongue but utter all the thoughts of thy heart in prayer, would not menabhor thee ? Why, thy thoughts are vocal to God, Pfal. cxxxix. 2. If thou wert petitioningthe king for thy life, would it not provoke him to fee thee playingwith thybandſtrings, or catching at every flythat lights upon thy cloaths, whilft thou art ſpeaking to him about ſuch ſerious matters ? O think fadly upon that fcripture, Pfal. Ixxxvii. 7. " God is greatlyto be feared in the affemblies of his " ſaints, andto be had inreverence of all themthat are round " about him." Whydid Goddeſcend in thunderings and lightnings, and dark clouds upon Sinai? Exod. xix. 16-18. Why did the mountains ſmoke under him ? The people quake and tremble round about him, yea, Moſes himself not exempted ? but to teach the people that great truth, Heb . xii. 28, 29.

" Let us have grace whereby we may ſerve him acceptably, " with reverence and godlyfear, for our God is aconfuming " fire!" Preſent God thus before thee, and thy vain heart will quicklybe reduced to a more ſerious frame.. Help 5. Maintain a prayingframe of heart in the intervals ofduty. What is the reaſon our hearts are ſo dull, careless, and wandering, whenwecome to hear or pray, but becauſe there have been fuchlong intermiſſions in our communionwith God; byreaſonwhereof the heart is out of a praying frame ? If that ſpiritual warmth, thoſe holy impreſſions we carryfrom God in one duty, were but preſerved to kindle another duty, it would be of marvellous advantage to keep the heart intentand ferious with God.

To this purpoſe thoſe intermediate ejaculations,betwixt ſtated and folemn duties, are of moſt ſweet and excellent uſe ; by theſe one duty is, as itwere, linked to another, and ſothefoul, as itwere, wraps up itſelf in a chain of duties. That Chriſtianſeldom miſſes his mark in folemn duty, that ſhoots up many of theſe darts in the intervals of duty. It is an excellent commendation Chriſt beſtows upon the ſpouſe, Cant. iv. 11. "Thy " lips, O my fpouſe, drop as the honey-comb." Upon which textone gives this ſweetnote ; The honey-comb drops actually but fometimes, but italways hangs full of fwect drops ready

How tokeep the Heart fromwandering in Duty. 59. tofall : If our ejaculations were more, our lamentations upon. this account would be fewer

Help 6. Endeavour to engage and raise thy affections to God in duty, if thou wouldst have thy distractions cured. Adrooping eye, and a melting heart, are ſeldom troubled as others are upon this account : When the soul is intentupon any work, it gathers in its ſtrength, andbends all the thoughts about it ; andwhen it isdeeply affected, itwill be intent: the affections command the thoughts to go after them ; deadneſs caufes diſtraction, and diſtraction increaſes deadneſs : Could youbut look upon dutiesas the galleriesof communioninwhich you walk with God, where your fouls maybe filled with thoſe raviſhing and matchless delights that are in his preſence, your foul would not offer to ftir from thence.

It is with the heart in duty, as it is with those that dig for golden ore ; they try here, and finding none, try there ; and ſo go from place toplace, till at laſt they hit upon the rich vein, and there they fitdown. If thy heart could butonce hit the rich vein induty, it would dwell and abide there with delight andconftancy. " O how I love thy law, it is iny meditation "day and night ! " Pfal. cxix. 97. The foul could dwellday andnightuponits knees,when once its delights, loves, anddefires are engaged. What isthe reaſonyour heartsareſo ſhuffling, eſpecially in ſecret duties ? Why are you ready to be gone, almoſt as foon as you are come into the prefence of God, butbecauſe your affections are not engaged?

Help 7. Mourn over the matter to God, and callin afſiſtance fromheaven, when vain thoughts affault thy heart in duty.

When the meſſenger of Satan buffeted Paul by wicked injections, as is ſuppoſed, he goes to God, andmourns over it before him, 2Cor. xii. 8, never, flight wandering thoughts in duty as ſmall matters : follow every vain thought with a deep. figh, turn thee to God, with ſuch words as theſe ; Lord, Icame hither to ſpeak with thee, and here abutydevil andavain heart conſpiringtogetherhave ſetupon me. OmyGad ! what an heart have I ? Shall Ineverwaitupon thee withoutdiſtraction ! whea ſhall I enjoy anhour of free communion with thee ? Help me, my God, this once; dobut diſplay thyglorybefore mine eyes, and myheart ſhall quickly be recovered : Thou knoweſt Icame hither to enjoythee, and ſhall Igo away without thee ? See, how the heart of thy poor child works towards thee ! ſtrives to getnear thee, but cannot : Myheart is a-ground, " comethou north-wind, blow fouth-wind; " O for a fresh galenowfrom

60 How tokeep the Heart fromwanderingin Duty. thy Spirit, to fet my affections a-float ! Couldſt thou but thus affectionately bewail thy diſtractions to God, thou mightest obtain help and deliverance from them : He would say to Satan, and thine imperious lufts, as Ahafuerus faid of Haman, What, wil he force the queen before my face ? Who are theſe, that ſet upon my child in mywork and prefence ?"

Help 8. Look upon the fucceſs and sweetness of thyduties, as very much depending upon the keeping of thy heart clofe with God in them

two things, the ſucceſs and sweetness of duty, are as dear to a Chriſtian as his two eyes; andboth of theſe muſt neceffarily be loft, if the heartbe loft in duty. Job xxxv. 13. Surely, God heareth not vanity, neither doth the Almighty regard it." The promise is made to an heart engaged, Jer. xxix. 13. " Then thall ye ſeck me, and find me, when yeſhall " fearch for me with all your hearts. " Well, then, when thou findest thy heart under the power of deadness and diſtraction, ſay to thy foul, O what do I loſeby a careless heart now! my praying times are the choiceſt parts, the golden ſpots of allmy time: Could I but get up this heart with God, I might now obtain fuch mercies as would be matter for a fong to all eternity.

Help 9. Look upon it as a great discovery of the fincerity or hypocrify of your hearts, according as youfind them careful, or careless, in this matter .

Nothing will fſtartle an upright heart more than this : What, ſhall I give way to a cuſtomarywandering of heart from God! Shall theſpotof the hypocrite appear upon my foul ? They indeedcandrudge on in the roundof duty, never regarding the frames of their hearts, Ezek xxxiii. 31, 32. but ſhall Ido fo ? Whenmencome into the preſence chamber, andthe king isnot there, theybow to the empty chair. O never let me be fatisfied with emptyduties ! never let me takemyleave of aduty, " until mine eyes have ſeen the king, the Lordof hofts."

Help 10. Lastly, It willbe ofspecial use tokeep thine beart with God in duties, to confider what influence all thy duties have into thy eternity.

are your feed-times, and what you fowin your duties in this world, you must look toreap the fruits of it in another world, Gal. vi. 7, 8. If you fow tothe fleſh, of thatyou ſhall reap corruption; but if to the Spirit, life everlasting. O my foul, anſwer feriously, wouldft thoube willing to reap the fruit ofvanity, in the world tocome ? Daraſt thou ſay, when thy thoughts are roving tothe ends of the earth in dury, when

How to keepthe Heart from revengeful Motions . 61 thou ſcarce mindeſt what thou ſayeſt orheareft; now, Lord, I amſowing to the Spirit ; now Iam providing, andlayingup for eternity ; now Iam seeking for glory, honour, and'immortality ; now I am striving to enter in at the ſtrait gate; now I am taking the kingdom ofheaven by an holyviolence ? O fuch aconfideration as this ſhould make the multitudes of vain thoughts that preſs in upon the heartinduty, to flyſevenways before it. And thus Ihave ſhewn you how to keep your hearts inthe times of duty.

Season 7. The feventh feafon calling for morethan common diligence to keep the heart, is, when we receive injuries, and ' abuſes from men. Such is the depravedneſs and corruption ' of man in his collapſed ſtate, that homo homini lupus, oneman ' is become a wolf, a tyger, to another : They are, as the prophet complains, Hab. i. 14. " As the fiſhes of the ſea, and as " the creeping things, thathave no ruler over them;" andas •wicked men are cruel and oppreffive one to another, ſo they ' conſpire together to abuſe andwrong the people of God, as 'the ſame prophet complains, ver. 13. "The wicked devour- " eththe man that is morerighteous than he." Now when • we are thus abuſed and wronged, itishard to keep the heart * from revengeful motions ; to make it meekly and quietly to commit thecauſe tohimthatjudgeth righteoufly ; to exerciſe noother affection butpitytowards them that abuſe us. Surely the fpirit that is in us luſteth to revenge, butit mustnotbe ' fo; youhave choice helps in the goſpel tokeep down your * hearts from fuch ſinful motions against your enemies, andto ſweeten your imbittered ſpirits.' The ſeventh case, then, ſhall be this, Cafe 7. How a Chriſtian may keephisheart from revengeful motions, under the greatest injuries and abusesfrom men.

The goſpel, indeed, allows a liberty to vindicate our intocency, and affert our rights, but not to ventour corruptions, and invade God's right. When, therefore, thou findeſt thy heartbegintobe inflamedby revengeful motions, preſentlyapplythe following remedies; and the firſt is this, Remedy 1. Urge upon thy heart the fevere prohibitions of revenge by the law of God. Remember that this is forbidden fruit, howpleasant and luscious foever itbe toour vitiated appetites. O, faith nature, revenge is ſweet : O but, faith God, the effectsthereof ſhallbe bitter. How plainly hath God interdicted this fleſh-pleaſing ſin, Prov. xx. 22. " Say not, I will recom- " pence evil." Prov. xxiv. 29. " Say not I will do to to him as " he hath done to me." Rom.xii. 17. "Recompence tono

62 How tokeep the Heartfrom revengeful Motions. " man evil for evil. " And ver. 19. "Avenge not yourſelves, "but rather give place towrath." Nay, that is not all; but Prov. xxv. 21. " If thine enemy hunger, feed him ; ifhe " thirſt, give him drink." The word feed him, as critics obſerve, ſignifies tofeedchearfully, and tenderly, as birds do their young ones : The fcripture is a great friend to the peaceand tranquillity of human ſociety, which can never be preſerved, if revengebe notdepoſed. Itwaswont to be an argument urged by the Chriftians to prove their religion tobe ſupernatuaraland pure, that forbids revenge, which is ſo ſweet to nature; and verily it is a thouſand pities ſuch an argument ſhould be loft. Well, then, awe your hearts with the authority of God in theſe ſcriptures, and when carnal reaſon faith, mine enemy deſerves to be hated, let confcience reply, butdoth God deferve tobe diſobeyed ? Thus, and thus, hath he done, and ſo he hath wronged me; but what hath God done, that I should wrong him ? If he dare be fo bold to break the peace, ſhall I be fo wicked to break the precept ? If he fears not to wrong me, shall not I fear towrong God ? O let the fear of God's threatnings repreſs ſuch finful motions.

Remedy 2. Set before your eyes the most eminent patterns of meekness andforgiveness, that your jouls may fall in lovewith them.

This is the way to cut off thoſe common pleas of the flesh for revenge: As thus, no man would bear ſuch an affront : Yes, fuch and fuch have borne as bad and worse. I ſhall be reckoned a coward, a fool, if I paſs by this : No matter, as long as I follow the examples of the wiſeſt, and holiest of men; never did any fuffer more, and greater abuſes from men, than Chriſt did, and never did any carry it more peaceably, and forgivingly, Ifa. liii. 7. "Hewas oppreſſed, andhe was afflicted, yet " he opened not his mouth; he was brought as a lamb to the laughter," &c. This pattern of our Lord the apoſtle fets before you for your imitation, 1 Pet. ii. 21, 22, 23. Foreven hereunto are you called, becauſeChriſt alſo fuffered forus, leavingus an example that we should follow his ſteps : Who whenhe was reviled, reviled not again ; when he ſuffered, *" he threatened not, but committed himſelf to him thatjudg- " eth righteoufly." To be of a meek, forgiving ſpirit, is Chriſt-like, God-like; "then ſhall you be the children of your Father, which is inheaven ; for he maketh his fun to " riſe upon the evil and upon the good, and ſendeth rain on " the juſt and unjust," Matth. v. 45 How eminently, alſo, did this Spirit of Chriſt reſt upon his apoſtles ? Never were.

How tokeep the Heartfrom revengeful Motions. 63 there ſuch menupon earth for true excellency of ſpirit. None were ever abuſed more, or fuffered their abuſes better. " Being " reviled(fay they) we bleſs ; being perfecuted, we ſuffer it; " being defamed, we intreat," I Cor iv. 12, 13 Mr Calvin, though a man of a quick ſpirit, yethad attained fuch adegree of this Christ-like forgiveness, that when Luther had uſed fome opprobrious language of him, the good man ſaid no more but this, ' Although he ſhould call me devil, yet I will *acknowledgehim tobe aneminent ſervant of Jeſus Chrift. '

I have oftenheard it reported of holy Mr. Dod, thatwhen one, enraged at his cioſe, convincing doctrine, picked a quarrelwith him, ſmote him on the face, anddaſhed out two of his teeth; this meek fervant of Chriſt ſpit out the teeth and blood intohis hand, andſaid, See, here,you haveknocked out two of my teeth, and thatwithout any juſt provocation ; but on condition I mightdo your foul good, I would give you leave to daſh outall the reſt. Here is the excellency of a Chriſtian's ſpirit, above all theattainments ofmoral heathens : Though they were excellent at many other things, yet theycould never attain this forgiving ſpirit. Itis the first office ofjustice, faid Tully, to hurt no body, unleſs firſt provoked by an injury ; whereupon Lactantius, O'quam fimplicem veramquefententiam, duorum verboram adjectione, corrupit ! What a daintyfentence ſpoiled theorator, by adding those two laſt words ! Strivethen for this excellency of ſpirit, which is the proper excellency of Chriſtians; do fome fingular thing that others cannotdo, and then you will have a teftimony in their confciences. When Moſes out-did the magicians, theywere forced toconfefs the finger of Godinthat buſineſs.

Remedy 3. Confider well the quality of the person that hath wronged thee ; either he is a good man, or a wicked man, that hathdone thee the injury : If he be agood man, there is light andtenderness in his confcience, and that will bring him at laſt toa fenfeof the evil he hath done; however, Chriſt hath forgiven him greater injuries than theſe, and why ſhouldſt not thou ? Will not Chriſt upbraid him, with any of thoſe wrongs done to him, but frankly forgive him all ; and wilt thou take himby the throat for ſome petty abuſe that he hath done to thee ?

Or is he a wicked man ? If ſo, trulyyou have more need to exerciſe pity, than revenge towards him, and that upon a double account : For, (1.) He is beſide himself, ſoindeed is everyunconverted finner, Luke xv. 17. Should you go into Bedlam, andthere hear one rail at you, another mock you, and a third

64 How tokeep the Heart from revengeful Motions. threatenyou ; would you ſay, Iwill be revengeduponthem? No, you would rather go away pitying them. Alas, poor creatures! they are out of theirwits, andknow not what theydo. Beſides, (2.) There is a day coming, if they repent not, when they willhave more miſery than you can find inyour hearts towith them; you need not ſtudy torevenge,God's vengeanceſleepeth `not, and will ſhortly take place upon them, and is not that enough ? Have they not an eternity of miſery coming ? If they repent not, this must bethe portion of their cup ; and if ever theydo repent, they will be ready to makeyou reparation.

Remedy 4. Keep down thy heart by this confideration, that by revenge thou canst butfatisfy a lust, but by forgiveness thou Shalt conquer a lust.

byrevengethou ſhouldſt deſtroyoneenemy, I will ſhew thee how, by forgiving, thou ſhalt conquer three, thine own luſt, the devil's temptation, and thine enemy's heart ; and is not this a moreglorious conqueſt ? Ifbyrevenge thou overcomethine enemy, yet (as Bernard (aith) Infelix victoria, ubi fuperans virum fuccumbit vitio : Unhappy victory, when, by overcoming another man, thou art overcome by thineown corruption. But this way you may obtain a glorious conqueſt indeed. What an honourable, and dry victory, did David this wayobtain over Saul, 1 Sam. xxiv. 16, 17. " And it came to " paſs, when David had made an end of ſpeaking theſe words, " that Saul lifted up his voice, and wept; and he faid toDa- " vid, thou art more righteous than I."

It must be a verydilingenuous nature indeed, upon which meekneſs and forgiveness will not work ; a ſtony heart, which this fire will not melt. To this ſenſe is that, Prov. xXV. 21 . " If thine enemyhunger, feed him; if he thirſt, give him " drink ; for in ſodoing thou shaltheap coals of fire upon his " head." Some willhave it a fin-puniſhing fire, but others a heart-melting fire. Tobe fure itwill either melt hisheart, or aggravate his misery. Auguſtine thinks that Stephen's prayer for his enemies was the great means of Paul's converfion.

Remedy 5. Seriously propound this question to thy own heart, bave Igotany goodby the wrongs and injuries received, or have Inot ? If they havedone you no good, turn the revenge upon yourſelves : O that I ſhouldhave fuch abad heart, that can get nogood out of fuch troubles ! O that my ſpirit ſhould be ſo unlike to Chriſt's! The patience and meekness of other Chriftians, have turned all the injuries thrownat them intoprecious ſtones ; the fpirits of others have been raised inbleſſing

How to keep the Heart from revengeful Motions. 65 God, when theyhave been loaded with reproaches from the world, they have bound them as an ornament to their necks.

Superbus fio (faid Luther) quodvideo nomen peſſimum mihi crefcere. I could even be proud upon it, that I have abad name among wicked men. To the ſame purpoſe Jerom ſaidſweetly, Gratias ago Deomeo quod dignus ſum quem mundus oderit ; I thank my God that I am worthy to be hated of the world. Thus their hearts were provoked by injuries to magnify God, andbleſs him for them; if it work contrary with me, I have cauſeenough tobe filled with felf-difplicency.

If you have got any goodby them ; if the reproaches and wrongs you have received, have made you ſearch your hearts themore, watch your ways the more narrowly ; if theirwrongingyou, has made you fee how you have wronged God, then letme ſay for them, as Pauldidhimself, Prayforgive themthis wrong.

What, can you not find an heart to forgive one that hath beeninſtrumental of fomuchgoodto you ? That is ſtrange ! whatthough theymeant it for evil ? yet if God hath turned it togood, you have no more reaſon to rage against the inſtrument thanhe hadwho received a wound fromhis enemy which only brake, and let outthatimpoſthume which otherwife had been hisdeath.

Remedy 6. It is of excellent use to keep the heartfrom revenge, to look up, and eye thefirst cause by which all our troubles are ordered.

This will calm and meekenour fpirits quickly : never did a wicked tongue try the patience of afaint, more than David's was triedbythatrailing Shimei ; yet the ſpiritof this goodman was not at all poisoned with revenge, though he goes along curfing, and caſting ſtones at him, all the way. Yea, though Abiſhai offered David, if he pleafed, the headof thatenemy ; yettheking faid, " What have I to do with you, ye fons of " Zureiah ? So let him curſe, becauſe the Lord hath faidun४८to him, curſe David: who then ſhall ſay, Wherefore haft " thoudone fo?" Itmaybe,Goduſes him as his rod, to lam me, becauſe I, by my fin, madehisenemies toblafpheme him ; andſhall I be angry with the rod ? How irrational were that ? This alſowas it that quieted Job; hedoth not rail, andvow revengeupon the Chaldeans and Sabeans, but eyes God as the orderer of thoſe troubles, and is quiet; " The Lord hath ta- " ken away, bleſſed be his name, Job i. 21 .

Objection, Butyou will ſay, To turn aside the right ofaman, VOL. VII. I

66 How tokeep the Heartfrom revengeful Motions. tofubvert aman in his cause, the Lordapproveth not, Lam. ii. 36. Answer. True : but though itfallnot under his approving, yet itdoth under his permitting will, and there is a great argument for quiet ſubmiſſion in that ; nay, he hath not only the permitting, but the ordering of all thoſe troubles. Did we fee more of an holy God, we shouldſhew leſs of a corrupt nature infuch trials. 1 Remedy 7. Confiderhow you dailywrong God, and you will not beso easily inflamed with revenge againstothers that have wrongedyou.

You are dailygrieving, andwronging God, andyet he bears, forgives, and will not take vengeanceuponyou; and will you be ſoquick in avenging yourſelves upon others ? O what a ſharp and terrible rebuke isthat ! Mat. xviii. 32, 33. " O thou " wicked and flothful ſervant ; I forgave thee all thatdebtbe- " cauſe thou defireſt me, ſhouldſt not thou alſo have had com- " paffion on thy fellow ſervant, even as I had pity on thee ?" None ſhouldbe ſo filled with bowels of pity, forbearance, and mercy, to fuch as wrong them, as thoſe ſhould be that have experienced the riches of mercy themſelves : methinks themercyof God to us ſhould melt our very bowels into mercy over others; it is impoſſible we can be cruel toothers, exceptwe forget how kind Chriſt hath been to us. Thoſe that have found mercy, ſhould ſhew mercy : if kindness cannot work, methinks fear ſhould. " If ye forgive notmen their treſpaſſes, " neither will your Father forgiveyou your trefpaffes," Matth. vi. 15.

Remedy 8. Laſtly, Let the confideration of the day of the Lord, whichdraweth nigh, with-hold your hearts from anticipating it by acts of revenge. Why are you ſo quick ? Is notthe Lord athand, to avenge all his abuſed ſervants ? "Be patient, therefore, my brethren, " unto the coming of the Lord. Behold the husbandman " waiteth, &c. Be je alſo patient, for the coming of the " Lorddraws nigh: Grudge notone againstanother, brethren, " left ye be condemned. Behold the Judge ſtandeth at the " door," Jam. v. 7, 8, 9. This text affords three arguments againſt revenge : (1.) The Lord's near approach. (2.) The example of the husbandman's patience. (3.) The danger we drawupon ourſelvesby anticipating God's judgment ; Vengeance ismine, faith the Lord; he will diſtribute juſtice more equally, and impartially, thanyou can : they who believe they have a

How tokeep the Heartfrom revengeful Motions. God toright them, willnot somuchwrongthemselves, as avenge theirown wrongs .

Objection 1. But flesh andblood are not able to bearfuchabuses.

Solution. If you reſolve to confult flesh and blood in ſuch caſes, anddono more but what that will enable you to do; never pretend to religion: Chriſtians muſt do fingular, and fupernatural things.

Object. 2. But if Iput up fuch abuses, Ishall be reckoneda fool, and every one willtrample upon me.

Sol. (1.) You maybe reckoned ſo among fools, but God and good men, will account it your wisdom, and the excellency of your ſpirits. (2 ) It must be abaſe ſpirit indeed, that will trampleuponameek, and forgiving Chriſtian : and thus learn to keep your hearts from revenge under all provocations.

Season 8. The next ſeaſon inwhich we are in dangerof • loſing our hearts, is, whenwe meet with great croſſes, and provocations; then ſinful paſſion is apt totranſport the heart. • Itisthe fault of manygood men to be of haſty and quick • ſpirits, when provoked, though theydare not concoct anger ' intomalice; for that would be anote of wickedneſs : yetare ' they very incident to ſudden anger, which is a ſign of weak- * neſs.' * Beza, in the life of Calvin, obſerves, ' that he was of 6 akeenand haſty ſpirit; and he that writes the life of the great Cameron †, ſaith, that his angerwas foon Airred towards ' hisnear and familiar friends, but then he would easilydepoſe ، it, and acknowlege his weakneſs.' Alas ! when provocations and trials of our patience come, we know not what ſpirit we are of. The eight caſe, therefore, is this, Cale 8. How the heart maybekept meek and patient under great croffes andprovocations.

There are three forts of anger, natural, holy, and finful anger. (1.) Natural, which isnothing elsebut themotion of the irafcible appetite towards an offenſive object ; and this in itſelf isno fin, they are propaſſions, rather than paſſions; the infelicities, rather than the ſins of nature, as Jerom calls them. Reaſon, faith Plutarch, is thedriver, the foul is the chariot, and the two horſes that draw iton in all its motions, are the concupifcibleandiraſcible appetites; whilst theſe are rightly managedby reaſon, they are notonly lawful, butveryuseful tothe foul. Godwould not haveustobe ſtupid and inſenſate, though 12

in Vit. Cal. p. 100. † Icon Cameronis, !

68 How tokeepthe Heart from revengeful Motions. hewouldhave us tobe meek, andpatient. In Eph. iv. 26. he allows the natural motion, but forbids the ſinful exorbitancy.

(2.) Holy anger, which is a pure flame, kindledby anheavenly ſpark of love to God, and in ſcripture is called zeal, which is, as one faith, the dagger which love draws in God's quarrel. Such was Lot's against the Sodomites, and that of Mofes against the idolatrous Ifraelites. When Servetus con. demned Zuinglius for his harſhneſs, his anſwer was, In aliis manfuetus ero, in blafphemiis in Chriftum, non ita ; Inother caſes Iwill bemild, but inthe cause of Chriſt, not fo. That which the worldcalls moderation and mildneſs here, isin God's account ſtupidity and cowardliness ; neither of theſe are that which I am now perfuading you to keep your hearts againft.

But, (3.) There is a finful paffion, that is the thing which endangersyou. Now angerbecomes ſinful when it is either causeless, Matth. v. 22. or exceſſive ; and thateither in meaſure, or time, exceeding the value of the impulfive cauſe, be itmore tranfient, or abiding; yet it is a ſin, and it is matter of humiliation before God. Now the means to keep the heart from it under provocations, are theſe: Means 1. Get low and humble thoughts of yourſelves, and then you will have meek spirits, and peaceable deportments towards others.

Thehumble, is everthe patientman ; pride is the root of paſſion; a lofty will be a ſurly ſpirit : bladdersblown up with wind, will not lie cloſe together; but prick them, and youmay pack a thouſand in a little room : "Only by pride cometh con- " tention," Prov. xiii. 10. When we over rate ourſelves, then we think we are unworthily treated byothers, and that provokes ; and here, by the way, take notice of one great benefit of acquaintance with your own hearts, even the meekening and calmingofyour ſpirits Chriſtian, methinks,thou wouldstknow

much of thyſelf, that it is impoſſible any ſhould lay thee lower, or have baſer thoughts of thee, than thou hast of thyſelf. Some render the original of that text, Hab. ii. 5. thus : " The proud man is as he that tranfgreffeth by wine ;" and drunkards, you know, are quarrelſome. Oget more humility, and that will bring you more peace.

Means 2. Be often fweetening your spirits in communion with God, and they will not safily be intermitted with wrath towards men.Aquiet confcience never produced an unquiet conversation : the peace of Goddoth βραζευειν, rule in the heart, as an umpire,

How tokeep the Heart from revengeful Motions. 69 in appeaſing ſtrifes ; for ſomuch that word, Col. iii. 15. imports, Wrath and ſtrife are hugely oppoſite to the frame and temperof a ſpiritual heart, becauſe inconſiſtent with the delight and contentment of thatdove-like ſpirit which loves aſedateandquiet breast. O ! faith the foul that feeds upon the ſweet communion of the ſpirit, ſhall the ſparks of provocations now catch inmypaſſions, and raiſe ſuch a ſmoke in my foul, as will offend, anddrive away the Comforter from me ? This is fo effectual a remedy againſt paſſion, that I durſt almoſt venture, ina Chriſtian of a haſtynature, to make long fuffering a fign of communion with God. Seest thou ſuch a Chriſtian quiet and calm under provocations, it is very like his foul feeds upon ſuch ſweetneſs in God as he is loath to leave; and on the other fide, ſeeſt thou a Chriſtian turbulent and clamourous, doubtleſs, all is not well within ; his ſpirit is like abone outof joint, which cannot move without pain and trouble.

Means 3. Get due apprehenfions of the evil nature and effects offinful anger : Ira furor brevis; anger is a short madness, (faith one ;) Ira animae febris, (faith another;) anger is the feverof the foul; It is the interregnumand eclipse of reaſon, (faithathird).

The effects of it are alfo very fad. (1.) " Itgrieves the Spirit of God," Eph. iv. 30. baniſhes him from that breast inwhich itrages, andtumultuates : God is the God of peace; the prefence andcomforts of God are only enjoyed inacalm . It is a goldennote one gives upon the forecitedtext,Goddoth notuſuallybleſs with peace of confcience, ſuchas make no conſcienceof peace. (2.) It gives advantage to the devil, Eph. iv. 26, 27. Satan is an angry anddiſcontented ſpirit, and finds no reſt but in reſtleſs hearts ; he lives like the falamander, in fires of contention ; he beſtirs himself when theſpirits are in a commotion; ſometimes he fills the heart with revengeful thoughts, ſometimes he fills the lips, and inflames thetonguewith indecent language ; even a meek Moſes ſometimes ſpeaks unadviſedly with his lips. (3.) Itdif-tunesthe ſpirit for duty ; upon this account the apostle diffuades hufbands and wives from jarring carriages and contentions, that their prayers be not hindered, 1 Pet. iii. 7. All acts of worſhip must be ſuitable to the object of worship ; but God is the Godof peace, the God of love. (4.) To mention no more, itdifparages the Chriſtian religion. How would Plato and Pythagoras ſhame us, if they were now living ? Chriſt was a lamb for meekneſs, and doth itbecomehis followers to be like prayers

70 How tokeep the Heartfrom revengeful Motions. lions ? O keep yourhearts, or you will at once lofe not only your own peace, but the credit of religion .

Means 4. Confider how sweeta thing it is to a Christian to conquerhis corrupcions, andcarry away the spoils of them. " He that is flowto anger is betterthanthe mighty ; andhe " that ruleth his ſpirit, than he that taketh a city," Prov. xvi. 32. Is there any content in venting a paſſion ? How much more in mortifying it ? When thou comeſt, ina calm mood, orupon adeath-bed to review thy life, how comfortable then will itbe, to reflect upon the conqeſts thou hast got by the fear of God, over the evil propenfions of thineownheart ! Itwas amemorable ſaying of Valentinian the emperor, whenhe came todie: •Amongst all myconqueſts (ſaid he) there is but one that now comforts me; and being asked what that was, he • anſwered, I have overcome my worſt enemy, mine own • naughty heart.' Means 5. Shame yourselves by fetting before you those eminentpatterns that have been most excellent for meekness.

Above all, compare your ſpirits with the Spirit of Chriſt ; " Learn of me (faith he), for I am meek and lowly," Matth. xi. 29. Chriſt was meek and lowly, but Iam proud and paffionate; it was the high commendation of Mofes, Numb. xii. 3. "Now the man Moſes was meek above all the men of the " earth : and this was the man that knew God to face." It is faidof Calvin and Urfin, that theyboth were of choleric natures, but yet hadfo learnedthe meekness of Chriſt, as not to utter one word, under thegreateſt provocation, unbeſeeming religion. When I read the pretty ſtories of the very heathens, that never hadthe advantages that we have, how the Pythagoreans, whatever feuds had been amongthem in theday, would huth all, by ſending to each other this meſſage, The fun is almostfet ; and that of Plato to his ſcholar, Iwould beat thee, if Iwerenot angry. When I readwhat lenity and tenderneſs Lycurgus ſhewed to an infolent fellow that had struck out one of his eyes ; I am ashamed to ſee how much Chriſtians are out-ſhot by heathens ; who, by meer moral arguments and precepts, had thus meekened their ſpirits, andconquered their paſſions. The dim light of naturecould teach Seneca to ſay, That angerwill hurt amanmorethan the offence; for there isacertain bound inthe offence, but I know not how far mine anger will carryme. is a ſhame that theſe men who come ſo far behind us in means andadvantages, ſhouldſo farout-ftripusinmeekneſs andpatience.

Means 6. Lally, Avoid all irritating occafions.

How tokeep the Heartfromyielding to Sin. 71 He that will not hear the clapper, muſt not pull the rope : " Grievous words ſtir up anger," faith Solomon, Prov. xv. 1. Do not only pray, and reſolve againſt it, but get as far as you can out of the way of it; it is true ſpiritual valour, to run as faſt, and far as we can, out of fin's way: If you can but avoid anger in its firſt riſe, there is no great fear of it afterwards; for it is not with this fin as it is with other fins ; other fins grow to their full ſtrength by degrees, their firſt motions arethe weakeſt ; but this ſin is born inits full ſtrength, it is ſtrongest at first ; withſtand it then, and it falls before you. Thus learn tokeepyour hearts when provocations arife.

Seafony. The ninth ſeaſon of exerting ourgreateſt diligence, • Is, the critical hour of temptation, wherein Satan lays cloſe ſiege to the fort-royal of a Chriſtian's heart, and often furprizes it forwantof watchfulneſs : to keep the heart now, is ⚫no leſs a mercy thanaduty; few Chriſtians are ſo well skilled ' indetecting fallacies, and retorting the arguments bywhich • Satanuſes todraw them to fin, as to come off ſafe in thoſe ' encounters. " Watch and pray (faith our Lord) leſt ye enter • into temptation," Mark xiv. 38. Even an eminent David, and awiſe Solomon, haveſmarted for their carelessness, at ſuch a time as this . The ninth cafe therefore ſhall be this, Cafe 9. How a Chriſtian, when strongly follicited by the devil tofin, may keep his heart from yielding to the temptation.

Nowthere are fix ſpecial arguments bywhich Satanfubtilly infinuates and winds in the temptation ; in all which I ſhall offerthee ſome help forthe keeping of thy heart; and the firſt is this: Argument 1. The firſt argument isdrawn from the pleaſure of fin: O (faith Satan) here is pleaſure to be enjoyed : the temptation comes with asmiling countenance, and charming voice : what, artthou ſo phlegmatic and dull a foul, as not to feel the powerful charmsof pleaſure ? Who can with-hold himfelf from ſuchdelights ?

Nowthine heart maybekeptfrom the danger of this temptation, by retorting this argument ofpleaſure uponthe tempter; which isdone twoways.

1. Thou telleſt me, Satan, that ſin is pleaſant; be it ſo : But are the gripes of confcience, and the flames of hell ſotoo ?

Is itpleaſant to feel the wounds and throbs of confcience ? If fo, why did Peter weep ſo bitterly ? Matth. xxvi. 75. Whydid David cry out of broken bones ? Pfal. li. I hear what thou fayeft of the pleaſure of fin, and I have read what David hath

faidof theterrible effects of ſin inhis Pfal. to bring toremembrance, Pfal . xxxviii. ver. 2. " Thine arrows ſtick faſt in me, " and thyhand preſſeth me fore:" ver. 3. " There is no " ſoundneſs inmy fleſh becauſe ofthineanger; neither is there any reſt in my bones,becauſeof my fin:" ver.4. " mine iniquities are gone over minehead as an heavy burden; " they are too heavy for me :" ver. 5. " My wounds ſtink, " and are corrupt, becauſe of my foolishness :" ver. 6. " I am troubled, I amboweddown greatly, I go mourning all " the day long :" ver. 7. " My loins are filled with a loath- " ſome diſeaſe, and there is no foundneſs inmy fleſh " ver. 8. " I am feeble and fore broken, I have roaredby reafonof the " diſquietneſs of myheart. Here I ſee the true face of ſin; if I yield to thy temptation, Imuſt either feel theſepangs ofconfcience, or the flamesof hell.

2. What talkeſt thou of thepleaſure of fin, when, by experience, I know there is more true pleaſure in the mortification, than canbe in the commiſſion of fin ? O how sweet is it topleaſeGod, to obey confcience, to preſerve inward peace ! Tobe able to ſay, in this trial, I have discovered the fincerity of myheart ; now I know I fear the Lord, now I fee that I truly hate fin. Hath fin any ſuchdelight as this? This will choak that temptation.

Arg. 2. The ſecond argument is drawn from the ſecrefyof fin: O (faith Satan) this fin will never diſgrace thee abroad, none ſhall know it.

This argument may be retorted, andthe heart ſecuredthus : thou fayeft, none ſhallknow it; but, Satan, canſt thou find a placevoid of the divine preſence for me to fin in ? Thus Job fecured his heart from this temptation, Job xiii. 4. " Doth he " not see my ways, and count all my ſteps ?" Therefore he makes a covenant with his eyes, ver. 1. Afterthe ſame manner Solomon teacheth us to retort this temptation, Prov. v. 20, 21. " And why my son wilt thou be raviſhed with a ſtrange " woman, and embrace the boſom of a ſtranger ? For the ways of man are before the eyes of the Lord, and he ponder- " eth all his goings." Whatif I hide itfrom the eyes of all the world for the preſent ? Icannot hide it from God; and thetime isathand, when all theworld ſhallknow it too; for the word affures me, Luke viii. 17. "Thatwhat nowisdone inſecret, ſhall " be proclaimed as upon the houſe-top." Befides, is notmyconſcience as a thouſand witneſſes ? Do I owe no reverence tomyſelf? Could the heathen man ſay, Turpe quid aufurus, tefine teste time ; Whenthou art temptedtocommit fin, fear thyself

How to keep the Heartfrom revengeful Motions. 73 withoutanyother witneſs : Andfhall not I be afraid to finbeforemineownconfcience, which always hath areproof in its mouth, or apen in its hand, to recordmy moſt ſecret actions?

Arg. 3. The third argument bywhich Satan temptethto inistakenfrom the gain and profit arifing out of it: whyfo nice and fcrupulous? it isbut to ſtretch confcience a little, and thou mayeſt make thyself: nowis thy opportunity !

Theheart may be kept from falling into this dangerous fnare, by retortingthe temptationthus : But what profit will itbe, ifaman ſhould gain thewholeworld, and loſe his own foul ? Or what ſhall amangive inexchange for his foul ? Shall Ihazard thee for allthe goodthat is inthis world ? There is animmortal ſpirit dwelling in this fleſhly tabernacle, ofmore valuethan all earthly things, which must live to all eternity, when this world ſhall lie in white ashes. Afoul forwhich Je-

his precious and invaluable blood. Iwas ſent intothis world to provide for this foul; indeed God hath alfo committed tome the care of mybody, but, (as * onehappily expreſſes it) withthisdifference;amafter commits two things to a fervant, the child and the child's cloaths; will the maſter thank theſervant, ifhe plead, I have kept the cloaths, but Ihave neglectedthe life of the child?

Arg. 4. Thefourth argument isdrawn from the ſmallneſs of the fin; it is but a little one, a ſmall matter, a triffe ; who wouldſtandupon ſuch niceties ?

This argumentmaybe retorted threeways.

1. But is the majeſtyof heaven a little one too? If Icommit this fin, Imustoffend andwrong agreat God, Ifa. xl. 15, 16, 17,22. 2. Is there any littlehellto torment littlefinners in? Are notthe leaſt ſinhers there filled with the fulness of wrath ? O there isgreatwrath treaſuredup for fuch as the worldcounts little finners.

3. The lefs the fin, the leſs theinducement tocommit it : What, ſhall I break with God for a trifle ? Deſtroy my peace, woundmyconfcience, grieve the Spirit, and all this for nothing ? Owhat madneſs is this !

Arg. 5. Afifth argument isdrawn from the grace of God, andhopes ofpardon: Come,God will paſsby this as an infirmity, hewillnot beextreme to mark it.

But ſtay, myheart; VOL. VII. K *Goſpel-Glaſs, P. 3.

74 How to keep the Heartfrom revengeful Motions. 1. Where do I find a promise ofmercy to preſumptuous fin ners ? Indeed for involuntary ſurpriſals, unavoidable and lamented infirmities, there isapardon of courſe; but where is the promife to a daring ſinner, that fins upon prefumption of pardon ? Pauſe awhile, mysoul, uponthat ſcripture, Numb. xv. 27,---30. " And ifa foul ſin through ignorance, thenhe " ſhallbring a ſhe-goat, of the first year for a fin offering, &c. " But the foul that doth oughtpreſumptuously, the fame re- " proacheth the Lord, andthat foul ſhallbe cut offfrom a- " monghis people."

2. IfGod be a God offomuch mercy, how can I abuſe ſo good aGod ? ſhall I take ſo glorious an attribute as the mercy of God is, and abuſe itunto fin ? Shall I wrong him becauſe he is good ? Or ſhouldnot ratherthe goodness of God leadme to repentance ? Rom. ii. 3. "There is mercy with " thee that thou mayeſt be feared," Pfal. cxxx. 4.

Arg. 6. Lastly, Sometimes Satan encourages to fin from the examples ofgoodandholy men;thus, andthus theyhave finned and been restored, therefore this may confiſt with grace, and thou be ſaved nevertheless. The danger of this temptation is avoided, and the heart ſecured,by retortingthe argument theſethree ways :

1. Though goodmenmaycommitthe ſame ſin materially, which I am tempted to, yet did ever any good man venture to fin, upon ſuch a ground and encouragement as this ?

2. DidGod record theſe examples for my imitation, or for my warning ? Are they not fet up as ſea-marks, that Imight avoid the rocks upon which they ſplit ? 1 Cor. x. 6. " Now " theſe were ourexamples, to the intent that we should not " luft after evilthings, as they alſo lufted ."

3. Am I willingto feelwhatthey felt for fin ? O, I darenot follow them in the ways offin ! quia meveftigia terrent ; Left God ſhouldplunge me intothe deeps ofhorror, intowhichhe caftthem .

Thus learn tokeep your hearts, inthe hour oftemptation, from fin.

Seafon 10. The tenth ſpecial ſeaſon tokeep the heartwith alldiligence, is the timeofſpiritual darkneſs anddoubting, when it iswith the ſoul, as itwas with Paul in his dangerous voyage, neither fun, nor moon, nor ſtar appears for ma- ' ny days : When by reaſon of the hidings of God's face, the • prevalency ofcorruption, and the inevidence of grace, the • foul is even ready to give up all its hopes and comforts for * loft; to draw fadanddefperate conclufions upon itſelf; to

How to keep the Heart from yielding to Sin. 75 call its former comforts vain delufions ; its grace hypocrify.

When the ſerene and clear heavens are overcast with dark clouds, yea, filled with thunders, and horribletempefts, when * thepoor penſive foul fits down andweeps forth this fad la- ' mentation, " Myhope is periſhed from the Lord !" Now to

keepthe heartfrom ſinking inſuch aday as this, to enable * it to maintainits own fincerity, is a matter ofgreat difficul 6 ty. The tenth cafe then willbe this :' Cafe 10. How the people of God, in dark anddoubtingfeafons, maykeep theirheartsfrom entertaining fuch fad conclufions about their estates, asdestroy theirpeace, andunfit themfor their duty.

There are two general heads, towhich the groundsofdoubting our finceritymay be reduced. (1.) God'scarriage towards the foul, either inthe time offome extraordinary affliction, or of fome long and ſaddeſertion. Or, (2.) The foul's carrriage towards God : And here it usually argues against the truth of its own graces, either (1.) From its relapſes into the fame

from which, it hath formerly riſen with ſhame and forrow. Or, (2.) From the ſenſible declining of its affections from God. Or, (3.) From the excess of the affections towards creature-comforts and enjoyments. Or, (4.) From its enlargements in public, and often ſtraitnings inprivate duties. Or, (5.) From fome horrid injections of Satan, with which the foul is greatly perplexed. Or, laſtly, FromGod'sfilence, and ſeeming denial of its long depending ſuits and prayers. Theſe are the common grounds ofthoſe ſad conclufions : Now in order to the eſtabliſhment andſupport of the heart in this condition, it will be neceſſary,

1. That you beacquainted with ſomegeneraltruths, which have a tendencyto the fettlement ofa trembling and doubting foul.

2. Thatyoube rightly inſtructed about the forementioned, particulars, which arethegrounds of your doubting.

The general truths requifite for poor doubting fouls to be acquainted with, are theſe :

1. That every working and appearance of hypocrify dothnot preſently prove theperson in whom it is, to bean hypocrite. You muſt carefully distinguish between the prefence and predominancy ofhypocrify : There are remains ofdeceitfulneſs in the best hearts ; David and Peter had fadexperience of it ; yet the ſtanding frame andgeneralbentof the heartbeing upright, it didnotdenominate them hypocrites. K2

76 How to keep the Heart from yielding to Sin. 2. That we ought as well tohearwhat can befaidforus as against us . Itis the fin of uprighthearts ſometimes touſe an over-rigid, and mercileſs feverity against themselves : They donot indifferently confider the cafe oftheirown fouls : It is in this cafe, as Solomon ſpeaks in another, Prov. xiii. 7. " There is that maketh himſelfrich, and yet hath nothing ; " andthere is that maketh himself poor, and yet hath great " riches." It is the damning fin of the ſelf-flattering bypocrite, tomake his conditionbetter than itis: And it is the fin and folly offome uprightones, to maketheir conditionworfe thanindeedit is. Why shouldyoube ſuchenemies to your own peace ? To read over the evidences of God's lovetoyour fouls, as aman doth a book whichhehas a mind toconfute ? Why do you ſtudy to find evaſions, toturn offthoſe comforts which areduetoyou ? It is faid ofJoſeph, thathe wasminded toput away his eſpouſed Mary, not knowing that that holy thingwhichwas conceived in her, was by the Holy Ghost: And thismaybeyour cafe. Andathird truth isthis :

3. That many a faint hath charged and condemned himself for that, which God will never charge him with, narcondemn bimfor. "Whyhaft thou hardenedourheartsfromthyfear," (faith the church) Ifa. Ixiii. 17. andyet the verſebeforema nifeſts, that their hearts were not ſo hardened: GodlyBrad. ford wrote himself an hypocrite, a painted ſepulchre; yet doubtless God acquittedhim ofthatcharge.

4. Every thing which is aground of grief to the people of God, is notafufficient ground of questioning their fincerity.

There aremanymore things to trouble you, than there is to ſtumble you : Ifupon every flip andfailing through infirmity, you should queſtion all that everwaswroughtuponyou, your life mustbe made up of doubtings and fears : You can never attain a fettled peace, nor live that life of praise and thankfulneſs, the goſpel calls for.

5. Thefoul isnot at all timesfit topafs judgment upon its own condition . To be fure inthe darkday of deſertion,when the foul is benighted ; and in the ſtormyday of temptation, when the foul is ina hurry, it is utterly unfit tojudge its e-

" Examine your hearts uponyour beds, andbe ſtill," Pfal. iv. This is rather a ſeaſon for watching and refifting, than forjudging anddetermining.

6. That every breach of peace with God, is not a breach of covenant with God. The wife hath manyweakneſſes and failings, oftengrieves and diſpleaſes her husband; yet in the main is faithful, andtrulyloveshim: Theſe failings maycauſe

How to keep the Heart from yielding to Sin. 77 kim to alter his carriage, butnotto withdraw his love, or denyhis relation. " Return, O backfliding Ifrael, for I am "marriedunto you."

7. Lastly, Whatever yourfin, or trouble be, itshould rather driveus to God, than from God. " Pardon my fin, for it is " great," Pfal. xxv. 11. Suppoſe itbe true, thatthou haſt ſo andſo ſinned, that thou art thus long and fadly deferted : Yet it is a falſe inference, that therefore thou ſhouldſt be difcouraged,as ifthere were no help forthee inthy God. When you havewelldigested theſe ſeven eſtabliſhing truths, if ſtill thedoubt remain, then confider, what may be replied to the particular grounds oftheſe doubts. As,

1. You doubt, and are ready to conclude, the Lord hath noregardor love for your ſouls, becauſe ofſome extraordinaryaffliction which is come upon you : But Iwould nothave thy foul ſotoconclude, till thou be able fatisfactorily to an ſwertheſe three queſtions.

Question 1. Ifgreat troubles and afflictions be marks of God'shatred, why ſhould not impunity and conftant profperity be tokens of his love ? For contrariorum contraria eft ra tis& confequentia ? of contrary things, there is a contraryrea fonandconfequence: Butis this ſo indeed ? or faith not the ſcripture quite otherwise ? Prov. i. 32. " The profperity of " fools destroys them." So Pfal. xxxvii. 5.

Quest. 2. Dare Idraw the fame conclufion upon all others thathave been as much, yea more afflicted than myſelf? If this argument conclude against thee, then ſo itdoth againſt every one in thycondition ; yea, the greater the affliction of any child of God hath been, the more ſtrongly the argument

: And then woe to David, Job, Heman,Paul, andall thathave been afflicted as they were.

Quest. 3. HadGod exempted you only from thoſe troubles, which all other his people feel, would not thathave been a greatergroundofdoubting toyou than this ? Eſpecially fince theſcripture faith, Heb. xii. 8. " Ifyebe without chaftenings, "whereof all are partakers, then are ye bastards, and not "fons."

Ohhow is our Father putto itby froward children ! Ifhe afflicts, then one cries, heloves me not: Ifhe exempt from afflictions, others queſtionhis love upon that ground. Surely you have otherworkto do, under the rod, than this.

2. Or do you raſhly infer, the Lord hath no love for you, becausehe hides his face from you ; that your condition is miferable, becauſe dark and uncomfortable ? Before you draw

78 How to keep the Heart from yielding to Sin. ſuchraſh conclufions, ſeewhat anſweryou can give totheſe four following queries .

Query 1. Ifany action of God towards his people will bear afavourable, as well as aharsh and fevere construction, wby fhouldnot his people interpret it in the best sense ? And is not this ſuch ? May he not have adeſign of love, as well as of hatred, in this diſpenſation ? May he not depart for a feaſon, and not for ever; yea, that he might not depart for ever ? You are not the firſt that have mistaken God's ends in deſertion. Ifa.xlix. 14. " Sion faid, the Lord hath forfaken me, my God " hath forgotten me:" Was it ſo, indeed ? Nothing leſs. Ver. 15. " Can a mother forget," &c.

Query 2. Doyoufind the marks of an abfolute, total, and final defertion upon your own spirits, that you are so apt to concludeyours to befuch? Doyou find your hearts inclined to forſake God ? Have you lost your confcientious tenderneſs in point of fin ? If ſo, ſad characters appear upon you indeed; but if in this dark hour you are as tender of fin as ever, as much refolved to cleave to God as ever ; I cannot, I will not forſake God, lethim dowhathe will withme : O no, I cannot. Ifyour hearts workthus, itcan be but a partial, limited, and temporarydeſertion ; by this he ſtill keeps his intereſt in your hearts, a ſure ſign he will return, and viſityou again.

Query 3. Is fenfe and feeling a competent judge of God's actions and defigns ? Or may aman ſafely relyupon its teftimony, after ſomany discoveries of the fallibilityofit ? Is this afoundargument ? IfGod had any love for my foul, if itwere notquitegone, Iſhouldfeel it now, as well as informer times ; butI cannot feel it, therefore it is quite gone. Do you not know the fun ſtill keeps on his courſe in the heavens, even in dull and cloſe weather, when you cannot ſee it ? Andmay it not be fo with the love of God ? Read Ifa. 1. 10. May not I aswell conclude inwinter, when the flowers have hid their beautiful heads under ground, they are quite dead, and gone, becauſe I cannot findthem in December, where I saw them in May?

Query 4. Think you the Lord cares not to break his children'shearts, andhis own promiſetoo ? Hathhe no moreregard toeither ? Ifhe return no more, theſe mustbe the confequents, Ifa. Ivii. 16, 17. Heb . xiii. 5 .

Well, then, from God's carriage towards you, either in af fliction, or defertion, no ſuchdiscouraging,heart-ſinking conclufions canbe inferred. Next, let us fee whether theymay

How to keep the Heart from desperate Conclusions. 79 notbe inferred from ourcarriage towards God ; and here the principal grounds ofdoubting are fuch as theſe :

1. I have fallen again into the ſame ſin from which Ihave formerly riſen with repentance and reſolution ; therefore my finning is cuſtomary finning ; a ſpot that is not the ſpot of God's children. Hence the upright foul trembles ; uponthis itis ready to affirm, that all its former humiliations for, and oppoſitions unto fin, were but acts ofhypocrify. But ſtay, poor tremblingheart.

Query 1. If this beſo, how comes it to pass that Chrift put fuch a favourable conſtruction upon the disciplesfleeping the thirdtime, when he had as often reproved them for it ? Matth. xxvi. 40,41. and how is itthatwe find in fcripture ſomanypromiſes made to God's people, not onlyupon their firſt ſins, but upon their backflidings alfo ? Jer. iii. 22. Hof. xiv. 4

Query 2. Is not your repentance and care renewed as oftenasyour guilt is renewed ? Yea, the oftener you fin, the more you are troubled; itis not ſo incustomary ſinning, the riſe whereof * Bernard excellently diſcovers. 1. (Saith he) When amanaccustomed to good, finneth grievouſly, it seems inſupportable, yea, he seems to defcend alive into hell. Inproceſs oftime it feems notinſupportable, butheavy ; and betwixt inſupportable and heavy, there is no ſmall defcent.

3.Next itbecomes light, his conſcienceſmitesbut faintly, and hefeels not the fſtripes ofit. 4. Then there is not only a total inſenſibleneſs ofit,butthat which was bitter anddifpleafing, is now become ſweet, and pleafing, inſome degree. 5. Thenit isturned into cuſtom, and not only pleaſes, butdaily pleaſes. Lastly, Cuſtom isturned into nature ; he cannotbe pulled away from it, but defends and pleads for it : This is cuſtomary finning,this is the wayofthewicked; butthe quite contrary is your condition.

Query 3. Are youfure, fromfcripture grounds, that good menmay not rel pse again, and again, into the famefin ? It is true, as for groſs ſins, theydo not uſe to relapfe intothem : David committed adultery no more : Paul perfecuted the church no more : Peter denied Chriſt no more : But I ſpeak of ordinary infirmities. Job's friends were good men, yet (faithhe) chap. xix. 3. "Theſe ten times have ye reproach- " ed me." So, then, no ſuch conclufions follow from this firſt ground ofdoubting.

* Lib. de Confc. p. 109.

80 How to keep the Heartfrom desperate Conclufions.

2. The fecond ground is the declining and withering of our affections tospiritual things. O! (faith the upright foul) ifever Ihadbeenplanted arightfeed,Iſhouldhave been as a greenolive-treein the houſe of my God ; but my branches wither, thereforemyroot isnaught. But ftay, Query 1. May you not be mistaken about the decay. of grace, and fading of your affections ? What if they are not to quick and ravishing as at firſt, maynotthatbe recompenfed in the ſpirituality and ſolidity of them now? Phil. i. 9. "I "pray Godyour love mayabound more and more in alljudg- " ment:" It maybe morefolid, though not foferverous ; or doyou not mistake,bylooking forward towhatyou wouldbe, rather than backward to what once you were? Itis a good noteof Ames, wedifcern the growth ofgrace, as thegrowth of plants, which we perceive rather Greviſſequam crefcere, tohave. grown, than to grow.

Query 2. But grant it befo indeed, asyou affirm, must it needsfollow, that the root of the matter is not inyou ? David's laft ways are diftinguished from his firſt, 2 Chron. xvii. 3. andyetboth firſt and laſtaholyman. The church of Ephefus is chargedby Chrift forleaving her first love, andyet a golden candlestick, manyprecious faints inthat church, Rev. ii. 2, 3,4. 3.A third ground oftheſefad conclufions, is,the exceſs of your affections to ſome creature-enjoyments. I fear, I love thecreaturemorethan God; and iffo, myloveisbut hypocritical: I ſometimes feel stronger, and more ſenſible motions of my heart to earthly comforts, than I do to heavenly objects, therefore myfoulis not upright in me. But ſtay, foul, Query 1. May notamanlove God morefolidly, andstrongly, than the creature, andyet his affections to the creature be sometimes moved more violently, and fenfibly, than towards God ? As rooted malice argues a ſtronger hatred, than a fudden, though more violent paſſion : Sowe must meaſure our love, notbyaviolent motionofit,now and then, butby the depth of the root, and conſtancy of its actings. Becauſe Davidwas ſo paffionately moved for Abfalom, Joab concludes, that ifhe had lived, and all the people died, " itwouldhave " pleaſed him well," 2 Sam. xix. 7. But that was argued more like a foldier,than a logician. Query 2. If you indeed love the creaturefor itself, if you make it your end, and religion but a means, then the conclufion is rightly drawn uponyou. But ifyou love the creature J

How to keep the Heartfrom desperate Conclufions. 81 inreference to God, and fee nothing init feparatedfromhim, though ſometimes your affections offend in the exceſs ; this is confiftentwith fincere love to God. To love the creature inordinately,(..)toput it in God's room, andmake it aman's end; this is the love ofa carnalheart; to love it immoderately,that is, to let out more affection to itthanwe ought, is fometimes the fin of the besthearts.

Query3. Havenot manyfoulsfeared, asyou do, that when Chriftandcreaturesshallstand as competitors infome eminent trial, they shouldforsake Christ rather than thecreature; and yet when brought to that dilemma, have been able to castall the world at their heels for Christ ? Many of the martyrs hadſuch fears, andthey were fatisfied; the prevalencyoflove isbeſt ſeenat parting; there maybe more love to Chriſt in thy foul, than thou art now aware of; and if God bring thee toſuch apinch, thou mayeſt ſee it.

4.Afourth ground oftheſe ſad concluſions, isfrom hence, thatwe find our hearts ſometimes more ſtraitned in private, thanin publicduties. Ol ifmy soul werefincere, its actings indutywouldbe uniform. Ifear I am but a Phariſee upon this ground. Itis ſad, indeed,we shouldatanytime findour hearts ſtraiternedin private. But, Query 1. Do not all thine enlargements in duty, whether public, or private, depend upon the Spirit, who is the Lord ofinfluences ; and according as he gives out, or helds back thoſe influences, ſo art thou enlarged, or traitened? And what iffometimes he pleaſestogive that in a public, whichhe with-holds inaprivate duty, as long as thy foul is ſatisfied in neither,withoutcommunion with God, and the ſtraitneſs of thyheart is indeed its burden ? Deth that argue theetobean hypocrite?

Query 2. Doft thou not make conscience ofprivate duties, andjet thyself as before the Lord in them ? Indeed, if thou live in the couſtant neglect, or c.releſs performance of them ; ifthou art curious about public, and careless about private duties,thatwouldbe afad fign: butwhenyou have confcientiouflyperformed,and oftenmetwith God inthem, it will not followthatyou are infincere,becauſe that communion is ſome times interrupted. Besides, Query 3. May there not be something, at fometimes, in a public, which is wanting in a private duty, to raise and advantage thine affections ? God may ſometimes make use of themeltingaffectionsofthemwithwhomthou heareſt, orprayVOL. VII. L

82 How to keep the Heart from desperate Conclufions. eft, as petty inſtruments to movethy affections ; this advantage is wanting in private; therefore fromhence(the caſe ſo ſtanding) no fuch inference canbe drawn.

5. Anothergroundisfrom thoſe horrid injections of Satan withwhichthe foul is greatly perplexed ; by theſe I may fee what an heart I have : Can grace be where thoſe are ?

Yes,grace may be where ſuch thoughts are, though not wherethey are lodged,and conſentedto. Doſtthou cry out under the burden ? Enter thy proteſt in heaven against them, ſtrive tokeep up holy andreverend thoughts of God; then it is violence, not avoluntaryproſtitution.

6. The laſt ground oftheſe ſad concluſions, is,the Lord's long filence, and feeming denial of our long depending ſuits, andprayers. O if God had any regard tomy foul,he would haveheardmy cries before now ! But Ihaveno anſwer from him, thereforeno intereſtin him. But ſtay,doubting foul, Query 1. Havenot manyfaintsstumbledupon thisstone, before thee ? Pfal. xxxi. 22. "I saidin my haſte, Iam cut off " from beforethineeyes : nevertheless thou heardeſt the voice " of my ſupplication." Sothe church, Lam. iii. 44. "Thou " covereſt thyself with a cloud, that our prayers ſhouldnot " paſs through." Jonah ii. 4. "Then faid I, I am castoutof thy fight." Andmay notyoubemistaken inthis matter, as :well as they ?

Query 2. ThoughGod's abhorring, andfinal rejectingprayer, bean argument ofbis abhorring the perfon that prays ;yet dare we conclude fo from a mere fufpenfion of the answer ? God may bear long with his own elect, that cry unto him day and night, Luke xviii. 7.

Query 3. Canyou deny but that there aresomefigns appearing in yourfouls, even whilst Godfufpends his answer, that argue yourprayersare not rejected by him ? As, (1.) Though no an- 1wer come, yet you are still reſolved to wait : You dare not ſayas that profane wretch did, 2 Kings vi. 33. " This evil is " of the Lord, why should I wait forhim any longer ?" (2.) You can clear and justify God ſtill,andlaythe reafon and cauſe of his filence uponyourſelves. So did David, Pfal. xxii.

" O my God, I cry in theday time, andthou hearest " not; andinthenight, andamnot filent,butthou artholy," &c. (3.) The ſuſpenſion of God's anſwer makesyou inquifitive intoyourownhearts, what evils are there that obſtructyour

2, 3 prayers. So the church, Lam. iii. 8. " He ſhutteth out my " prayer :" And how doth this work ? You may fee,ver. 40. " Let us ſearch and try our ways." Well, then, neither

How to keep the Heartfrom Backfliding. 83 from hence may you conclude that God hath no love for your fouls.

AndthusI have ſhewn youhow tokeep your hearts, in a dark anddoubting ſeaſon,from thoſe deſperate conclufions of unbelief. Godforbidany falſe heart ſhould encourage itſelffrom theſe things ; it is our unhappineſs Caution. thatwhenwe give faints and finners their proper portions, thateach of them are ſo prone to take upthe other's part.

Seafon11.Theeleventh ſpecial ſeaſoncallingforthisdiligence to keep your hearts, is, when ſufferings for religion come to 'an height, then look to your hearts, Matth. xxiv. 8, 9, 10.

" Allthese arethebeginningofforrows, andthey ſhall deliver you up to be afflicted, and ſhall kill you ; and ye ſhallbe hated of all nations for my name's fake ; and then ſhall manybeoffended." When fufferings for religion grow hot, thenbleſſed ishe that isnot offended in Chriſt, troubles are *then at anheight. (1.) When a man's nearest friends and ' relations forſake and leave him, Mic. vii. 5,6. 2Tim. iv. 16.

When a man is engaged alone. (2.) When it comes to refifting toblood, Heb. xii. 4. (3.) When temptations are preſented to us in our fufferings, Heb, xi. 37. (4.) When eminentperſons forprofeſſionturn aſide, anddefertthecauſe ' of Chriſt, 2 Tim. ii. 19. (5.) When God hides his facein aſufferinghour, Jer. xvii. 17. (C.) When Satan falls upon ' us with strong temptations, to question the grounds of our ' fufferings, or the foul's intereft in Chriſt : Now it is hard to keep the heart from turning back, and the ſtepsfrom declining God's ways." The eleventhqueſtion,then, ſhall be this : Cafe 11. How the heart may be kept from relapsing under thegreatest fufferings for religion? If the bitterness of fufferings atany time cauſe thy soul to diſtaſte the way of God, and take up thoughts of forſaking it; ſtaythineheart under thattemptation, bypropounding theſe eight queſtionsſolemnly toit, Question 1. What reproach and dishonourshall Ipour up on Chrift, and religion, by deserting him at fuch a time as this ? This will proclaim to all the world, that how much foever I have boasted of the promiſes, yet, when it comes to the trial, I darehazard nothing upon the credit of them: And howwill this open the mouths of Chriſt's enemies to blafpheme ? O better had Inever been born, thanthat worthy name ſhouldbeblafphemed thro' me ! ShallI furnish the thi L2

84 How to keep the Heart from Backfliding. umphsofthe uncircumcised? ShallImake mirth inhell!Q if Ididbut valuethe name of Chriſt, as much asmany awick edmanvalues hisown name,Icould neverendure to fee itexpoſedtofuch contempt ! Willproudduft and aſhes venture death, yea, hell, ratherthan ablot upon theirnames ? And ſhall Iventure nothing to ſalvethe honourand reputation of Chrift?

2. Dare Iviolate my conscience to fave my flesh? WhoShallcomfort mewhen confcience wounds me ? What comfortis there inlife, liberty, or friends, whenpeaceis takenawayfromthe inner man ? When Conftantius threatened to cutoff Samofatenus'sright-hand, if he would not ſubſcribe fomewhat thatwas againsthis conſcience, heheldupbothhis handsto the meſſenger that was ſent, faying, he ſhall cut off both, rather than Iwilldo it: Farewel allpeace, joy, andcomfort, from thatday forward. " Had Zimripeace, that flew his "mafter?" ſaid Jezebel. Soſay Ihere, had Judaspeace ?Had Spira peace? And ſhallyou have peace, ifyoutread intheir

3. Is not the public interest of Christ and religion, infinitely more than any private interest of my own? It is a famous paſſage,'that of Terentius,captainto Adrian the emperor, he preſentedapetitionto Adrian, thatthe Chriftians might have atempleby themſelves, to worship God apart fromthe Arians : The emperor tore his petition, andthrew it away, bidding him to aſk ſomething for himſelf, and it ſhouldbe granted. But he modestly gathered up the pieces of his petition again, and told him, Ifhe couldnotbeheard in God's cauſe, he would never aſk anything for himself." Yea, even Tully, though an heathen, couldfay, Ne immortalitatemquidem contra rempublicam ; he would not accepteven of immortality itſelf, against the commonwealth. O ifwe had more public, we should not have ſuch cowardly ſpirits !

4. Did Jesus Chriftferve mefa, when,for my fake, he exposed himself to far greater sufferings than can be, beforeme? His fufferings were great indeed, he ſuffered from allhands, inallhis offices, in every member, notonlyinhis body, butin his foul ; yea, the ſufferings of his foul werethe veryfoul of his fufferings : Witneſs the bloody ſweat in the garden; witneſs that heart-melting, andheaven-rending outeryupon thecroſs, " MyGod, my God, why haſt thou forfaken me?" And yet he flinched not, "he endured the "croſs, deſpiſing the ſhame." Alas! what are my fufferings, comparedwith Chriſt's ? He hath drankupall that vinegar

How to keep the Heartfrom Backsliding. 85 andgallthatwould makemyfufferings bitter. When one of themartyrswas asked why he was ſo merry at hisdeath ? O, faidhe, it isbecauſe the foul of Chriſt was ſoheavyathisdeath. DidChriſt bear ſuch aburden for me, with unbroken patience, andconftancy ; andſhall I ſhrinkback from momentary, and lightafflictions, forhim ?

5. Is not eternal life worth the suffering of a moment's pain ? If I ſuffer with him, I ſhall reign with him. Ohow will men venture life and limb for afading crown, fwim through ſeas ofblood to a throne! and will I venture nothing ? ſuffernothing forthe crown ofglorythatfadethnot away? Mydogwillfollow myhorse'sheels from morning to night, takemanyaweary ſtep through mireanddirt, rather than leave me, though at night all he gets by it isbutbones, andblows: Ifmyfoul had anytrue greatneſs, any ſparks of generofityinit, how would itdeſpiſethefufferingsoftheway, for the glory of the end? how would it breakdown alldifficulties before it? whilſt, byan eye of faith, it fees the forerunner, who is already entered, ſtanding, as itwere, uponthe walls of heaven, with the crownin hishand, faying, "He that overcometh ſhall inherit all things." Come on, then, myfoul, comeon, there is eternal life laid upforthem that, bypatientcontinuance in well-doing, ſeek forglory, honour, and immortality, Rom. ii. 7.

Question6. Can Iso easily caft offthefocietyand company of the faints, andgive the right-hand offellowship tothe wicked? Howcan I part with ſuch lovely companions as theſe have been? How often have I beenbenefited by their counſels ? Ezrax. 3. how often refreshed, warmed, and quickened by their company ? Eccl. iv. 10, 11. how often have I faſted and prayedwith them ? What ſweet counſel have I taken with them, andgone to thehouſeof Godincompany ? And ſhall I now shakehands with them, and ſay, Farewel all ye faints, for ever; I ſhall never be amongyou more: Come drunkards, ſwearers, blafphemers, perfecutors, you ſhallbe myeverlasting companions ? Orather let mybody andfoulbe rent aſunder, thanthat everI ſhould ſay thus to the excellentofthe earth, in whom is allmydelight. Queſt. 7. Have Iferiously confidered the terriblefcripturecomminations against backsliders ? O my heart ! darest thou turn thyback upon the very point of ſuch threatenings as theſe? Jer. xvii. 5, 6. " Thus faith the Lord, curſed be the " manthat truſteth inman, and maketh fleſh his arm ; and "whoſe heartdeparteth from the Lord; for he ſhall be like

86 How tokeep the Heartfrom Backsliding.

theheathinthedefart, andſhall notfee whengoodcometh," (i. e.) The curſe of God ſhall witherhim rootand branch. And Heb. x. 26, 27. " If we ſin wilfully, afterwe have receivedthe knowledge of the truth, there remaineth no more " ſacrificeforfins,butacertain fearful looking forofjudgment, " andfiery indignation, which ſhall devour the adverſaries." And again, ver. 38. " Ifany man drawback, my foul ſhall " havenopleaſure in him:" As ifhe ſhould ſay, Take him world, takehim, devil, for your own, I have nodelight in • him .' O who dare drawback,when Godhas hedgedup the waywith ſuch terrible threats astheſe !

8. Can Ilook Chriſt in theface, at the day ofjudg ment, if Idefert him now ?

" He that is aſhamed of me and ofmywords, in this adul- "terous and finful generation, of him ſhall the Son of man " be ashamed whenhe cometh in the glory of his Father, with " theholyangels," Mark viii. 38. Yet a little while, andyou

the ſignofthe Sonof man coming inthe clouds of heaven, withpower and greatglory; the last trumpſhallfound, thedead, both ſmall and great, even all that fleep in the duſt

awake, andcomebeforethatgreatwhite throne, onwhich Chrift ſhall fit in thatday. And now do but imagine thou faweſt thetrembling knees, and quivering lips ofguilty finners ; imagine thou heardeſt the dreadful ſentence of the Judgeupon them, " Go, ye curſed," &c. andthen a cry. Oh! theweeping, wailing, and wringing ofhands, that there ſhall be. Wouldstthou defert Chriſt now, toprotract a poor, miſe. rable life on earth? Ifthe word of God be true, ifthe ſayings of Chriſtbe fealed and faithful, this ſhall be the portion of the apoſtate. It is aneaſy thing to ſtop the mouth ofconſcience now, but will it be eaſy to ſtop the mouth of the Judge then ? Thus keep thy heart, that it depart not from the living God.

Season 12. Thetwelfth ſeaſonof looking diligently to our hearts, andkeepingthem with greatest care, isthe timeoffickneſs : When a child of God draws nigh to eternity, when ⚫there arebut afew fands more in the upper part of his glaſs to run down ; now Satan bufily beſtirs himself; of him it may be ſaid, as of the natural ferpent, nunquam nifi mori- < ensproducitur in longum ; he is never ſeen at his full length •tilldying : Andnow his great deſign, fince he cannotwin the foul from God, is to diſcourage, andmake itunwilling to go to God, though the gracious foul, with Jacob, ſhould < thenrouſeup itſelfupon a dyingbed, and rejoice that the

How to encourage the Heart against Death. : 87 marriage-dayof the Lamb isnow almoſt come ; though it •ſhouldthen ſay, with dying Austin, vivererenuo ut Chrifto *vivam ; I deſpiſe life tobe with Chriſt. Or as dying Milius, 'when one aſkedhim, whether hewerewillingto die ?Ofaid

he, illus eft nolle mori, qui nolit ire ad Chriftum ; lethim be unwilling todie, who is unwilling to go to Chrift. ButO! •what ſhrinking fromdeath ? What loathneſs todepart, may •ſometimes (indeedtoo frequently) be obſerved in the people •of God? How loath are ſome of them to take deathby the •coldhand? Iffuch aliberty were indulged to us, not tobe • diffolved till we diffolve ourſelves; whenſhould we ſaywith St. Paul, " I defire to bediſſolved ?" Wellthen,the lastcafe ſhallbethis .

Cafe 12. How thepeople of God, intimes offickness, may get their hearts loosefrom all earthly engagements, andperfuade them into a willingness to die.

Andthere are ſevenarguments, whichI ſhallurge uponthe people of Godat ſuch atime as this, to make them chearfully entertain the meſſengers ofdeath, and die, as well as live, like

ſaints . Andthe first is this :

Argument 1. First, The harmleſness of death to the people of God. Though it keeps its dart, ithath lost its ſting : Afaint (to allude to that, Ifa. xi. 8.) " May play upon the hole of the "afp, andput his hand into the cockatrice's den." Death is the cockatrice, or aſp,the grave is his hole or den;afaintneed notfear toputhis hand boldly into it : It hath leftand loft its ſting inthe ſides of Chriſt, 1 Cor. xv. 55. "O death! where " is thy ſting ?" Why art thou afraid, O faint, that this fickneſsmaybe thy death, as long as thou knoweſt that the death of Chrift is the death ofdeath ? Indeed, ifthoudidſtdie in thy fins,as John viii. 21. ifdeath, as aking, did reign over thee, Rom. v. 14. Ifitcouldfeedupon thee, as the liondoth upon the preyhe hath taken, as Pfalm xlix. 14. If" hell followed " thepalehorſe," as itis, Rev. vi. 8. thenthou mightest well

and ſhrink baekfrom it ;butwhen Godhath put away thy fins from thee, " as far as the east isfrom the weſt," Pfal. ciii. 12. as long as there is no other evil left indeath, for thee to encounter with, but bodilypain ; as long as the ſcriptures repreſent it tothee underſuchharmleſs and eaſy notions, as the putting offthycloaths, 2 Cor. v. 2." And lying down to fleep "uponthybed," Ifa. Ivii. 2. Why ſhouldſt thoube afraid?

There is as much difference betwixt death to the people of God, and others, asbetwixt the unicorn's horn, when it is up-

88 How to encourage the Heart against Death. on thehead of that fierce beaft, and whenit is inthe apothe cary's ſhops, where it ismade falubrious and medicinal.

Ang. 2. Thy heart may bekeptfrom shrinking back atfuch atimeas this,by confidering theneceffity ofdeath, in order to the fullfruition of God.

Whether thou art willing todieorno, Iaffure thee there is nootherway toobtainthefull fatisfaction of thy foul, and complete itshappiness; tillthehand ofdeath do thee thekind officetodraw aſide the curtainofthe flesh, thy foul cannot fee God: This animal life ſtands betwixt him and thee, 2 Cor.v. 6. " Whilst we are athomeinthe body, we are abſent from " the Lord." Thybody must be refined and caft into anew mould, elſe that new wine ofheavenly glor, wouldbreak it. Paul inhis highest rapture, 2Cor.xii. 4. whenheheard things unutterable, was thenbut as a ſtander-by, alooker on, notad mitted intothe company as one of them ; but as the angels areinour aſſemblies, ſowas Paul in that glorious affembly above, and nootherwise ; and yet even for this he must, as it were,betakenoutofthebody, uncloathed for a little time, to haveaglimpse ofthatglory, andthenput onhis cloaths again. Othen ! who would notbe willing to die for a full fight and enjoyment of God? Methinks thy foul ſhould look and figh like a priſoner, through thegrates of this mortality ; " O that " I had wings like adove, then wouldI fly away, and be at " reft:" Moſt men need patience to die, but a ſaint that underſtands what death admits him to,ſhould ratherneedpatience to live; methinks he ſhould often look out, and liften ona death-bedforhis Lord's coming ; andwhen he receives the newsof his approaching change, ſhould say, " The voice " ofmybeloved! behold,he cometh leaping overthe moun " tains, ſkipping overthe hills," Cant. ii. 8. Arg. 3. Another argument perfuading to this willingness, isthe immediate fucceſſion of a more excellent and glorious life.

It isbut awink, and you ſhall fee God: Your happineſs ſhall notbe deferred till the reſurrection; but as foon as the body isdead, the gracious foul is fwallowedup in life, Rom. viii. 10, 11. When once you have loofedfrom this fhore, in a few moments, your fouls willbe wafted over upon the wings ofangelstothe other ſhore ofa glorious eternity. Phil. i. 23. " I desire to be diſſolved, and tobe with Chrift." Did the fouland body die together, as Berilius taught; or didthey fleeptill the refurrection, as others have groundleflyfancied; ithad been a madneſs for Paul to defire a diffolution for the

How to encourage the Heartagainst Death. 89 enjoymentof Chrift : For ifthis were ſo,he enjoyed more of Chriftwhilst his fouldwelt in its fleſhly tabernacle, than he

ſhould out ofit.

There are buttwo ways of the foul's living, knownin fcrip ture, viz. the life of faith, andthe life of vision, 1 Cor. v. 5. Thosetwo divide alltime;both preſent and future; betwixt them, 1 Cor. xiii. 12. Ifwhen faith fails, fight ſhouldnot im-' mediately ſucceed, what would become of the unbodiedfoul ? But bleffed be God this great heart-eſtabliſhing truth is evidently revealed in fcripture, Lukexxiii. 43. Youhave Chrift's promife, John xiv. 3. "I willcome andreceive youto myſelf." Owhat a change will a few moments make upon your condition? Rouſe up, dying faint; when thy foul is come out à little further ; when it ſhall stand like Abraham at its tentdoor, the angels of God shall foon be with it: thefouls of the elect are, as it were, put out to the angels tonurſe, andwhen theydie, theſe angels carry them home again to their Father's houſe: ifanangel were cauſed to fly ſwiftly to bring a faint the anfwer of his prayer, Dan. ix. 22. how much morewill theangels come poftfromheavento receive and transfer the prayingfoulitſelf?

Arg. 4. Farther, It may much conduce to thy willingness to die, to confider, that by death,God oftentimes hides hispeople out of the way of alltemptations and troubles upon earth,Rev. xiv. 13. Write,fromhenceforth,Bleſſedare the deadwhich die inthe Lord." It is God's usualway, when ſome extraordinary calamities arecoming upon the world, to ſet his peopleoutofharms way before-hand, Ifa. lvii. 1. "Merciful "menare taken away from the evil to come:", So Mic. vii. 2. when ſuch an evil time comes as is there deſcribed, " That theyallly inwaitforblood,andeveryman hunts his brother with anet:" God,by an act offavour; houſes his people before-hand. Doſt thou knowwhat evil maybein the earth, which thou artſo loath to leave ? ThyGod removes thee for thygreat advantage ; thou artdisbandedbydeath,andcalledoff thefield; otherpoor faintsmuſt ſtand to it, andendure a great fightofafflictions.

It isobſerved that Methuselahdiedthe very year beforethe flood; Augustine, a littlebefore theſackingof Hippo ; Pareus, juftbefore thetaking of Heidelburgh : Luther obſerves, that allthe apostles diedbefore the deftruction of Jerufalem : and Lutherhimselfdied before the wars broke out in Germany. It maybe the Lord fees the tender heart cannot endure to feethe VOL. VII. M

How to encourage the Heart against Death. miſery, or bearthe temptations that are coming, and therefore willnow gather thee to thy grave in peace; and yet wilt thou cry, O fpare me a little longer ?

Arg. 5. Ifyet thyheart hang back, consider the great advantage you willhave by death, above all that everyou enjoyed on earth ; and that, (1.) As to yourcommunion with God : (2.) As to your communion with faints.

1. Foryourcommunion with God: thetime ofperfecting that isnow come:thy foul ſhallſhortly ſtandbefore the face of God, and have the immediate emanations andbeamings forth of his glory upon it; here thy foul is remote from God, the beams of his glory ſtrike it but obliquely andfeebly, but ſhortly it will be under the line, and therethe fun ſhallstand ſtill, as it did in Gibeon; there ſhallbe no cloudings, nor declinings ofit. O how shouldthis fillthy foul with defires ofbeing uncloathed !

2. As for the enjoyment of ſaints, here indeed we have fellowship with them of the lower form; but that fellowship is ſodiſſweetenedby remaining corruptions, thatthere is no fatisfaction in it: as it is thegreatest plague that canbefal an hypocrite to live in a pure church, ſo it is the greatestvexation totheſpirit of a faint, tolive in acorrupt and diforderedchurch; butwhen death hath admitted you into thatglorious affembly of the ſpirits of juſt men made perfect, you shallhave the defire of your hearts; here you cannot fully cloſe with one another ; yea, you cannotfully cloſe with your own fouls. O what difcords, jarrings, cenſurings are here ? What perfect, bleffed harmonythere ! In heaveneach faint loves another as himself, they are altogether lovely. O my foul, haſte thee away from the lion'sdens, from the mountains of Bether, from divided faints, tothoſe mountains ofmyrrh,and hills offrankincenſe : thou artnow going unto thine own people, as the apoſtle's phrafe imports, 2 Cor. v. 8.

Arg. 6. Ifall this will not do, Confider what heavy burdens death will ease thyshoulders of.

In this tabernacle we groan, being burdened, (1.) With bodily diſtempers ; how true do we find that of Theophraftus, The foul pays a dear rent for the tenement itnow lives in ? But glorified bodies are clogged with no indifpofitions ; death is thebeſtphyſician ; it will cure thee ofalldiſeaſes at once. (2.) With the indwelling of fin; this makes us groan from the very bowels, Rom. vii. 24. "But he that is dead, is free " from fin," Rom. vi. 7. Hathjuftification destroyed its damningfower, andſanctification its reigning power ? Soglorifi-

How to encourage the Heart against Death. 91 cation deſtroys its very being and exiſtence. (3.) We groan under temptations here, but as foon as we are out ofthebody, we are out of the reach oftemptation : when once thou artgot into heaven, thou mayeſt ſay, Now Satan, I am there where thou canſt not come ; for as the damned in hell are malo obformati, ſo fixed in fin andmiſery, that their condition cannot be altered ; fo glorified ſaints are bono confirmati, ſo fixed in holineſs andglory, that theycannotbe ſhaken. (4.) Here we groan under various troubles, and afflictions, but thenthedays ofourmourning are are ended. God ſhallwipe away all tears from our eyes. O then let us haſte away, that we may be at reſt.

Argument 7. Ifſtill thou linger, like Lot in Sodom, then, laftly, examine all the pleas and pretences for a longer time on earth. Why art thou unwilling to die?

Objection 1. OIhavemanyrelations inthe world, Iknow notwhatwillbecomeofthem when I am gone.

Solution. If thou art troubled about their bodies, and outward condition, why should notthat word fatisfythee,Jer, xlix. 11. Leave thy fatherleſs children to me, I will keep them " alive, and let thy widows trust in me." Luther, in his last will and testament, hath this expreffion, Lord, thou haft givenmewife and children, Ihave nothing to leave them,but ' Icommit them unto thee. O Father of the fatherless, and 'judge ofwidows,Nutri,ferva, doce ; nourish, keep, andteach ' them.' Or, art thou troubled for their fouls ? Thou canft not convert them, ifthou ſhouldſt live, and God can make thy prayers and counſels to live, and take place upon themwhen thou artdead.

Objection 2. I would fain live to do God more ſervice in the world.

Solution , Well, but ifhe haveno more ſervice for thee to dohere, why ſhouldſt thou not ſay with David, " If he have " no delight to uſe me any farther, here am I, lethimdowhat " ſeemeth him good." In this world thou hast no more to do, buthe is callingthee to an higher ſervice and employment in heaven; andwhatthou wouldstdo for himhere, he can do that byotherhands. : Objection 3. I am notyet fully ready, I am not as abride, completely adorned for the bridegroom.

Solution . Thyjustification is complete already, though thy fanctificationbe not ſo ; and thewayto make it ſo, is to die ; fortillthen it willhave its defects, and wants. M 2

92 Why Saints walkſo unfruitfully. Objection 4. Obut I wantaſſurance; if Ihad that, Icould diepreſently.

Solution. Yea, there it ſticks, indeed; but then confider, that an hearty willingness to leave all theworld tobe freed from fin, and be with God, is the next way to that defired aſſurance; no carnal perſonwas ever willing to die upon this ground. Andthus I have finiſhed thoſe caſes which ſo nearly con cernthepeopleof God, inthe ſeveral conditions of their life, andtaught them how to keep their hearts inall. I shallnext applythewhole.

I. Ufe, of information. FOU have heard, that the keeping of the heart is the great work of a Chriſtian, in which the very foul and lite ofreligion conſiſts, and without which all otherduties are ofnovalue with God: hence, then, I ſhall infer, to the con-

ſternation ofhypocrites, and formal profeffors,

1. That the pains and labours which many perfons have taken in religion, are but lost labour andpains, to nopurpose, Juch as will never turn toaccount.

Many great ſervices havebeen performed, manyglorious works arewrought by men, which yetare utterly rejected by God,and ſhallnever ſtand upon record, in order to an eternal acceptation,becauſe they tooknoheed tokeepthei hearts with Godinthoſeduties : this isthat fatal rock, upon which thou-

of vain profeffors have ſplit themſelves eternally : they are curious about the externals of religion, but regardless of their hearts . O how manyhours have fome profeffors ſpent in hearing, praying, reading, conferring ! and yet, as to the main endofreligion, as good they had fat ſtill, anddonenothing; for all this fignifies nothing, the great work, I mean heart-work, being all the while neglected. Tell me, thou vainprofeffor,when didit thou ſhed a tear for the deadneſs, hardneſs, unbelief, or earthlineſs of thy heart ? Thinkeſt thou fuch an eaſy religion can fave thee ? If ſo, we may invert Chrift'swords, and say, " Wide is the gate, and broad is the "way, that leadeth to life, and many there be that go in " thereat." Hear me, thou ſelf-deludinghypocrite, thou that haft put off God with heartless duties, thou that hast, acted inreligionas ifthouhadſtbeenbleſſingan idol, thatcouldſtnot

and diſcover thy heart; thou thathaſt offered to God but the ſkin of the ſacrifice,notthe marrow, fatandinwards of

Why Saints walkſo uncomfortably. 93 it; howwiltthou abide the coming of the Lord ? How wilt thouholdup thy head before him, when he ſhall fay, O thou diſſembling, falfe-hearted man ! how couldſt thou profeſs religion? With what face couldst thou fo oftentell me that thou lovedft me,when thou knewest all the while, inthine own confcience, that thine heart was notwith me ? O tremble to thinkwhata fearfuljudgment it is to be given over toa heedleſs, and careleſs heart ; and then to have religious duties, inftead of a rattle, to quiet and ſtill the confcience !

2. Hence, alſo infer, for the humiliation, even of upright hearts, That unless the people of GodSpendmore time andpains about theirhearts, than generally andordinarily theydo, theyare never like to do God muchfervice, orbe owners of much comfort in this world.

is remiſs and careleſs inkeeping hisheart,as JacobfaidofReuben, " Thou shaltnotexcel." Itgrieves me to ſeehow many Chriſtians there are that go up anddowndejected, and complaining, that live at a poor, low rate, both ofſervice and comfort ; and how can they expect it ſhouldbe otherwise, as long as theylive at fuch a carelessrate? Ohow little of their time is ſpent inthecloſet,in ſearching, humbling, andquickening their hearts ? You say your hearts are dead, anddoyouwonder they are ſo, as long as you keepthem not with thefountain of life ? If your bodies hadbeen dieted as your fouls have been, they wouldhavebeendead too ; never expect better hearts, tillyou takemorepains with them: Quifugit molam,fugitfarinam; he thatwill nothave thesweat, must not expect thesweet of religion. O Chriſtians ! I fear your zeal and ſtrength have run in the wrong channel ; I fear most of us may take up the Church's complaint, Cant. i. 6. " They have made methe keeperofthe "vineyards, but mine own vineyard have I not kept." Two things haveeatenupthetime and ſtrength of the profeſſors of this generation, and ſadly diverted them from heart-work: (1.) Fruitless controverfies ſtarted by Satan, I doubt not, to this very purpoſe, to take us off from practical godlineſs, to make us puzzle ourheads, whenwe ſhouldbe ſearching our hearts. Ohow little have we mindedthat of the apostle, Heb. xiii. 9. " It is a good thing that the heart be eſtabliſhedwith grace, and not with meats ;" (i. e.) with disputes and con. troverfies about meats, " which have not profited them that have been occupied therein." howmuch better is it to fee men live exactly, than to

94 Why Saints walk Jo uncomfortably. hear them dispute fubtlely ! Theſe unfruitful queſtions, how have they rended the churches, waſted time and ſpirits, and called Chriſtians offfrom their main buſineſs, from looking to their own vineyard ? What think ye, firs ? Had it not been better ifthequeſtions agitated among thepeople of God, oflate days, had been ſuch as theſe ? How ſhall a mandifcern the ſpecial,from thecommonoperations of the Spirit ? Howmay a foul diſcernits firſtdeclinings from God ? How may a backſliding Chriſtian recover his first love ? How may the heart be preſerved from unſeaſonable thoughts induty ? How may a boſom fin be discovered,and mortified, &c. Would not this have tendedmoreto the creditofreligion, andcomfort of your fouls ?O it is timetorepentandbeashamedofthis folly !When I read what Suarez, a Papiſt, ſaid, whowrote many tomes of difputations, that he prizedthetime hefetapart forthe fearchingand examiningofhis heart, in reference to God, above all the time that everhe ſpent in other ſtudies ; I am ashamed to findthe profeffors of this age yet yet infen inſenſible of their folly. Shall the confcience of a Suarez relenting pang for ſtrength and time ſo ill employed, and ſhall notyours ? This is it your miniſters long ſince warned you of; your ſpiritual nurſes were afraid of the rickets, when they saw yourheads only to grow, and your hearts to wither. O when will God beat our ſwords into plow-fhares ! I mean, our difputes and contentions into practical godlineſs. (2.) Another cauſe of neglecting our hearts, hath been earthly incumbrances ; the heads and hearts of many have been filledwith fuch acrowd and noiſe of worldly buſineſs, that they have ſadly and ſenſibly declined and withered intheir zeal, love, and delight in God; in their heavenly, ferious, and profitableway ofconverfingwith man. Ohowhath this wilderneſs entangledus ! ourdiſcourſesand conferences, nay, our very prayers and duties, have a tang of it : we have had so much work without doors, that wehave been able to do but little within. Itwas the fad complaint of an holy one *, O (faith he) it is ſad tothink how manypre- • cious opportunities I have loft ; how many ſweet motions ⚫andadmonitions of the Spirit I have paffedover unfruitfully, and made the Lord to speak in vain: inthe ſecret illapſes of • his Spirit the Lord hath called upon me, but my worldly thoughts did ſtill lodge within me, and there was noplace *within myheart for fuch calls of God." Surely, there is a wayofenjoying God, even in our worldly employments ;God

* Mr. Strong.

Why Saints walk ſo uncomfortably. 95 would never have put us upon them to our lofs; " Enoch " walked with God, andbegat fons anddaughters," Gen. v.

19. He walked with God, but did not retire and ſeparate him- •ſelffrom the things of this life : and the angels, that are employedby Chrift in the things of this world, (for the fpirit of the livingcreatures is in the wheels) they are finite creatures, andcannotbe in a twofold ubi atonetime ; yet they loſe nothing of the beatifical vifion, all the timeoftheir adminiſtrati. on; for Matth. xviii. 10. " Their angels (even whilft they " are employed forthem) beholdthe faceof their Fatherwhich " is inheaven." We need not loſe our viſions by our employments, ifthe fault were not our own. Alas! that ever Chriſtians, who stand at the door of eternity, andhave more work upon theirhands than this poor moment of interpofing time is ſufficient for, ſhould yet be filling both their heads and hearts with trifles.

3. Hence alſo I infer, for the awakening of all, That if the keeping of the heart be thegreat work ofa Christian, then there arebutfew real Chriſtiaus in the world.

Indeed ifeveryonethat hath learned the dialect of Chriftianity, and can talk like a faint; ifevery one that hath gifts andparts, and by the common affifting prefence of the Spirit canpreach, pray, or difcourſe like a Chriſtian ; in a word, if ſuch as aſſociate themſelves with the people of God, anddelight inordinances, may paſs for Chriſtians, the number then is great.

But, alas ! towhat a ſmall number will they ſhrink, if you judge themby this rule ! how few are there that make confcience ofkeeping theirhearts, watching their thoughts, judging their ends, &c. O there be but few cloſet men among profeffors ! It is far eaſier formen to be reconciled to any duties in religion than to theſe : The profane part of the world will not ſomuch as touch with the outſide of religious duties, much leſswith this ; and for the hypocrite, though he be polite and curious about thoſe externals, yet you can never perfuade him to this inward work, this difficult work, to which there is no inducement byhuman applause ; this work, that would quicklydiscover whatthe hypocrite cares not toknow; ſo thatby a general confent, this heart-work is left to the handsof a few secret ones, and I tremble to think in how few hands it is.

II. Ufe, for exhortation. Ifthekeeping of the heart beso important a business ; iffuch choice advantages accrue toyou thereby ifso many dearand

96 Why Saints walk fo uncomfortably 1 . precious interests be wrapt up in it, then let me call upon the people of God every where to fall close to this work. Oſtudyyourhearts,watch your hearts, keep your hearts awaywith fruitless controverfies, andallidle questions ; away withemptynames andvain ſhews ; awaywithunprofitable difcourſeandbold cenſures ofothers; turn inupon yourſelves; get into your cloſets, andnow reſolve todwell there. You havebeenſtrangersto this worktoo long; youhavekept others vineyards too long; you have trified abouttheborders ofreligiontoo long; this worldhathdetainedyou from yourgreat worktoo long; willyou now reſolve to look better to your hearts? Willyouhafte andcome out of the crowds ofbuſineſs, and clamours of the world, and retireyourſelves more than you havedone ? Othat this day youwouldrefolve upon it !

Reader, methinks I ſhouldprevail withthee: All that Ibeg for is but this, that thou wouldſt ſtep aſide a little oftener to talkwith God, andthine ownheart; thatthou wouldst not fuffer everytrifle todivert thee; that thou wouldft keepamore true andfaithful accountofthy thoughts and affections ; that thouwouldstbut ſeriouflydemandof thisthy own heart, at leaſteveryevening,Omy heart,where haftthoubeento-day? Whither haft thou madea road to-day ? Ifallthat hath been faidbyway ofinducement be not enough,Ihave yet more motives to offer you. Andthe firſt is this :

1. Motive. Theftudying, obferving, anddiligentkeepingof your own hearts, will marvellously helpyour understanding in thedeep mysteries of religion. Anhonestwell-experiencedheart, is a fingular help to a weakhead; fuch a heart will ſerveyou instead ofa commenta ryuponagreat part of the fcriptures: Bythis means youſhall farbetter understandthe things of God, thanthelearned Rabbiesandprofounddoctors (ifgraceleſs and unexperienced) ever did; you shall not only haveamoreclear,but a more ſweet preception and guſtofthem : Amanmay difcourſe orthodoxlyandprofoundlyofthe nature andeffects of faith, the troubles and comforts ofconfcience, the ſweetneſs ofcommunion with God, that never felt the efficacy and ſweet impreffions oftheſe things upon his own ſpirit : but O how dark anddry aretheſe notions, compared withhis upon whoſe heart they have been acted! When ſuch aman reads David's Pfalms, or Paul's epiſtles, there he finds his own objections made and anfwered. O, faithhe, theſeholymen fpeak my very heart : Theirdoubts were mine, their troubles mine, and their experiences mine. I remember Chryfoftome,fpeakingto his peo

Why Saints walk fo unfruitfully. 97 pleof Antioch about fome choice experiences, uſed this expreffion: Sciunt initiatiquid dico : Thoſe that are initiated, knowwhat Iſay: Experienceis the beſtſchooimaſter. Othen, ſtudyyour hearts, keep your hearts! 2 Motive. Thestudy and observation of your own hearts willantidote you against the dangerous and infecting errors of the timesandplacesyou live in.

Forwhatthinkyou is thereaſon, that ſo manyprofeſſors in Englandhave departed from thefaith,giving heedto fables ; that ſo manythousandshave been ledawayby the error of the wicked; that Jeſuits and Quakers, who have fown corrupt doctrine, havehadſuch plentiful harveſts among us, but becauſethey have met with a company of empty notional profeffors, that never knewwhat belongs to practical godliness, and the ſtudy oftheirown hearts...

Ifprofeffors didbut give diligenceto ſtudy, ſearch,andwatch theirownhearts,they would have that ιδιον περιγμον, that ſteadfaſtneſsoftheirown, that Peter ſpeaks of, 1 Pet. iii. 17. and thiswould ballaſtand ſettle them, Heb. xiii. 9. Suppoſe a fubtle Papiſt ſhould talk to fuch, of the dignity and meritof good works; could he ever work the perfuafion ofit into that heart, thatisconfcious to itſelfofſo much darkness, deadneſs , diſtraction, and unbelief, attending its beſt duties? It is agood rule, Non est disputandum de gustu : Thereis no diſputing against taſte. What a man hath felt and tasted, one cannotbeat him offfrom thatby argument.

3 Motive. Your careand diligence in keepingyour hearts, will prove oneof the best evidences of yourfincerity.

Iknow no external act ofreligion that differences the found Fromtheunfound profeffor : It is wonderful toconfider how far hypocrites go in all external duties ; how plauſibly they canorderthe outward man, hiding all their indecenciesfrom theobſervations of the world.

Butthen, theytakenoheed to their hearts ; they are not in Tecretwhatthey appear to be in public : And before this trial nohypocrite can ſtand. It is confeſſed, theymayin a fit, un der a pang upon adeath-bed, cry out of the wickedneſs of their hearts ; but alas ! there is no heed to be taken to theſe extortedcomplaints. In our law, no credit is to be given to the teftimonyofone upon the rack, becauſe itmaybefuppofedthat the extremity of the torture maymake him ſay any thing to be eaſed. But ifſelf-jealoufy, care, and watchfulneſs, be the dailyworkings andframes ofthyheart, it ſtronglyargues VOL . VII. N

98 Why Saints walkſo unfruitfully. the fincerityof it: For what but the ſenſe ofadivine eye; whatbut the real hatred of fin as fin, could put thee upon thoſe ſecret duties, which lie out of the obſervation of allcreaturės?

Ifthen itbe adeſireable thing inthine eyes, to have a fair teſtimonyofthine integrity, andtoknow of a truth, that thou feareft God; then ſtudythine heart, watch thy heart, keep thyheart. 4 Motive. How fruitful, sweet, and comfortable would all ordinances andduties be to us, if our hearts were betterkept? Owhat precious communion might youhave with God, e very time you approach him, ifyour heartswere but in frame! Youmight then ſay with David,Pfal. civ. 35. "My medita- "tionofhim shallbe ſweet." That which loſes all our com forts in ordinances and more ſecretduties,is the indiſpoſedneſs of the heart : A Chriſtian whoſe heart is in a good frame, gets the ſtart of all others that come with him in that duty : They

toget up their hearts to God, now trying this argument uponthem, andthen that, to quicken and affect them, and ſometimes go away as bad as they came : Sometimes the duty is almoſt ended before theirhearts begin to ſtir or feel anywarmth,quickening, or power from it : But allthis while thepreparedheart is at its work ;this is he that ordinarilygets the firſt fight of Chrift in a fermon, the firſt ſeal from Chriſt in a facrament, the firſt kiſs from Chriſt in ſecret prayer. I tellyou, and I tellyoubut what I llave felt, that prayers and ſermons would appear to you other manner of things than theydo, didyou but bring better orderedhearts untothem; youwouldnotgo awaydejected and drooping. O this hath been a loft day, a loft duty to me ! ifyou had not lost your hearts, ithad notbeen ſo. Ifthenthe comfort of ordinances beſweet, look toyour hearts, keep your hearts.

5 Motive. Acquaintance withyour own hearts would be a fountain of matter to you inprayer. Aman, that is diligent in heart-work, and knows the ſtate of his own foul, will have a fountain-fulness ofmatter tofupplyhim richly in all his addreſſes to God ;his tongue ſhallnot faulter and makepaufeforwantof matter ; Pfal. xlv. 1. " My " heart is inditing a good matter:" Or, as Montanus renders the original, myheart isboiling up good matter, like a living ſpring, that is ftillbubbling up fresh water ; and then my tongue is as the pen ofa ready writer: Others muftpumptheir memories, rack their inventions, and areoften at a loſs, when theyhavedone all;but ifthouhavekept,andfaithfully studied

Agood Heart the best Mark of Sincerity. 99 thineown heart, itwill be with thee (as Job ſpeaks in another caſe) like bottles full of new wine,that want vent, which are readyto burſt: As holy matter flows plentifully, ſo more feelingly and ſweetly from ſuch aheart. When a heart-experienced Chriſtian is mourning before God over ſome ſpecial heart-corruption, wrestling with Godfor the fupply of fome ſecialp inwardwant, he ſpeaks not as other mendo, thathave learned topray by rote ; their confeffions and petitions are ſqueezedout ; hisdrop freely, like pure honeyfrom the comb: It is ahappineſs thento be with or nearſuch a Chriſtian. I remember Bernard, havinggivenrules to prepare theheartfor prayer, concludes them thus, Et cum talis fueris, momento mei; and (faith he) When thy heart is inthis frame, then rememberme.

6Motive. By this thedecayedpower of religion will be recovered again among profeffors, which is the most defireable fight in this world.

Othat I might live to ſee that day, when profeſſors ſhall notwalk in a yain ſhew, when they ſhall pleaſe themſelves no morewith a nameto live, being ſpirituallydead ! When they ſhallbe no more (as many of them now are) acompany offrothy, vain, and unferious perſons, but the majestic beams of holineſs ſhining from their heavenly and ſerious converfations, ſhall awe the world, and command reverence from all thatare aboutthem ; whenthey ſhallwarm the hearts ofthoſe thatcome nighthem, ſo that men ſhallſay,Godis intheſe men of a truth .

Well, ſuch atime mayagainbeexpected,according tothat promiſe, Ifa. lx. 21. " The people ſhall be all righteous." But tillwe purſue cloſer to this great work of keeping our hearts, Iam out ofhopes to fee thoſe bleſſed days ; I cannot expect better times, till God gives better hearts. Doth itnot grieve you to fee what aſeorn religion ismade inthe world ? what objects of contempt and ſcorn the profeffors of it are made in the world?

Profeffors, Wouldyou recoveryour credit ? Would you againobtainanhonourable teftimonyinthe confciences of your veryenemies ? Then, keep yourhearts, watch your hearts : it is the looſeneſs, frothineſs, and earthlineſs of your hearts thathath made your lives fo; andthis hathbroughtyou underthecontempt of the world ; you firſt lost your fights of God, and communion with him, thenyour heavenlyand feriousdeportmentamongmen,andbythat, your intereſt intheir N2

100 Agood Heart the best Mark of Sincerity. confciences : O then, for the credit ofreligion,forthehonour of your profeſſionkeep your hearts !

7 Motive. By diligence in keeping ourhearts, weshouldpre vent, and remove the fatalscandals andstumbling-blocks out of the way of the world. " Woe to the world (faith Chriſt) because of offences !" Matth. xviii. 7. Doth not ſhame cover your faces ? Do not your hearts bleed within you, to hear of the ſcandalous mifcarriages ofmanylooſe profeffors ? Could you not, like Shem and Japhet, gobackward with a garment to cover the ſhame ofmanyprofeffors ? How is that worthy name blafphemed !

Jam. ii. 7. 2 Sam. xii. 13, 14. the hearts of the righteous fadened, Pfal xxv. 3. Ezek. xxxvi. 20. bythistheworldis fear fully prejudiced against Chriſt and religion, thebonds ofdeath made faſt upon their fouls ; thoſethat have ageneral loveand liking to the ways of God, ſtartled andquite drivenback, and thus foul-blood is ſhed : woe to the world!

Yea, how are the confciences of fallen profeſſors plunged, andevenoverwhelmedinthe deeps oftrouble ?God inwardly excommunicating their ſouls from all comfortable fellowship with himself, and the joys of his falvation; infinite are the miſchiefs that comeby the ſcandalous lives ofprofeſſors.

Andwhat is the true cauſe and reaſon of all this, but the neglecting of their hearts ? Were our hearts better kept, all thiswouldbe prevented. Had David kept his heart,hehad notbrokenhis bones : a negligent and careleſs heart muſtofneceſſity produce adiſorderly and ſcandalous life. I thank God for the freedom and faithfulneſs of a * reverend brother, in ſhewing profeſſors their manifold miscarriages ; and from my heart do wiſh, that when theirwounds havebeen thoroughly ſearchedby that probe,Godwould be pleafedtoheal themby this plaiſter. O profeſſors ! ifever you willkeep religion ſweet; ifever youhope to recover the credit of it intheworld,keep your hearts ; either keep your hearts, or loſe your credit ; keep your hearts, or loſe yourcomforts : keep your hearts,left yeſhedfoul-blood. What words can expreſs the deep concernments, the wonderful conſequences of this work! Every thingputs a neceſſity, a folemnity, abeautyupon it. 8 Motive. An heart wellkept will fityouforany condition God cafts you into, or anyferuice he hath to use you in.

He that hath learnthow tokeep his heart lowly, is fit for profperity;andhethatknowshowtouseandapply it to fcrip-

AgoodHeart the best Mark of Sincerity 101 ture-promiſes, and ſupports, is fitto pafs through anyadverſity: he thatcandeny the pride and felfishness ofhisheart,is fittobe employed in any fervice for God. Suchamanwas Paul,hedidnot only ſpend his time in preaching toothers, in keeping others vineyards, but he looked tohimſelf, kept his ownvineyard ; 1 Cor. ix. 27. " Leſt when Ihave preached to "others, I myselfſhouldbe a caſt-away." Andwhat an eminent inftrument was he for God ? He could turn his hand to anywork; he could dexterously manage both an adverſe and profperous condition : " I know howto abound, and how to " fufferwant. Letthe people deifyhim it moves himnot, un- "leſs to indignation. Letthem ſtonehim,hecanbear it; If "aman purge himselffrom theſe(faith he," 2Tim. ii. 21.) " he ſhall be a veſſel unto honour, ſanctifiedand meet for the "maſter's ufe,andpreparedunto every goodwork."

First, Theheart mustbe purgedandthen it isprepared for anyſervice of God. When the heart of Ifaiah was purified, whichwas thething ſignified bythetouching ofhislips with acoal fromthe altar, Ifa. vi. 7. thenhewas fit for God'swork: "Heream I, ſend me," ver. 8. A man that hath not learned tokeep his heart, puthim upon any ſervice for God, and if it be attendedwith honour, it ſhall ſwell up and over-top his ſpirit; ifwith fuffering, itwill exanimate and finkhim .

had an inſtrumental fitneſs for his Father's work above all the ſervantsthat ever Godemployed: hewaszealous inpublic work for God; ſo zealous, that ſometimes he forgot to eat bread,yea, that his friendsthought he hadbeen befideshimself: butyet he ſocarried onhis public work, as not to forget his own private communionwith God: andtherefore you read, Matth. xiii. 23. that whenhe had been labouring all day, yet, after thathe went up to amountain apart to pray, andwastherealone. O let the keepers of the vineyards look totheirown vineyard: We shall neverbeſo inſtrumental to thegood ofothers,aswhen we are moſt diligent about our own fouls.

9Motive. If the people of God would more diligently keep their hearts, how exceedingly would the communion offaints be therebysweetened.

Howgoodly thenwouldbethytents,O Jacob! andthytabernacles,O Ifrael ! Then it isprophefied of the Jews, Zech . viii.23. "Menwouldſay, wewillgo withyou ; forwe have "heardthat Godisamong you." It is the fellowship your fouls have with the Father, and with the Son, that draws outthedefires ofothers afterfellowshipwith you, I John i. 3. I tellyou,

102 AgoodHeart the best Mark of Sincerity iffaints wouldbe perfuaded totake morepains, and ſpendmore time abouttheirhearts, therewould quickly be ſuch a divine luftre upon the face of their converſations,thatmen would accountitno ſmall privilege tobewith or nearthem.

It is the pride, paſſion, and earthlineſs of our hearts that have ſpoiled Chriſtian fellowship. Whence is it, that when Chriſtians meet,they are often jarring and contending ? but onlyfromtheirunmortifiedpaffions:whence aretheiruncharitable cenſures of their brethren ? but onlyfrom felf-ignorance : Whyare they ſorigidand unmercifultowards thoſethatare fallen? butbecauſethey confider not themſelves, as the apostle

Gal. vi. 1. Why is their discourſe ſofrothy andunprofitablewhentheymeet? isnotthis fromtheearthlineſs and vanityoftheir hearts ? Mybrethren,theſe be thethings thathave ſpoiled Chriſtian fellowship, and made it become adry and ſapleſs thing ; ſo that many Chriſtians are even weary ofit, and are ready to ſaywith theprophet, Jer. ix. 2. "O that Ihada cottage inthe " wilderneſs, &c. that I might leave mypeople and go from " them!" And with David, Pfalm cxx. 6. " My soul hath " long dweltwith them thathatepeace." This hath made them long for thegrave thatthey mightgofromthem that are not their own people, tothemthat are theirown people, as the original of that text imports, 2 Cor. v. 8.

But now if profeſtors would ſtudy their own hearts more, watch andkeepthem better, all this would be prevented ; and the beauty and glory ofcommunion again restored : they woulddivide no more, contendno more, cenſure raſhly no more ; when their hearts are in tune, their tongues will not jar; how charitable, pitiful and tender will they be of one another, when every one is daily humbled underthe evils of his ownheart. Lord, haſten thoſe much-defired days, and bleſs theſe counſels in order to them !

10 Motive, Lastly,By this thecomforts of the Spirit, andprecious influence ofallordinances, wouldbefixed, and much longer prefervedinyourfouls than now theyare. Ah! what would I give, that my soul mightbe preferved inthatframe I ſometimes find itafter an ordinance ? Aliquando intromittis me, Domine, in affectum multum inusitatum, introrfus adquam nefcio dulcadinem, &c. Sometimes, O Lord, (faithoneofthe Fathers ſweetly)thou admitteſt me into the moſt inward, unusual and ſweet delights, to I know-not-what

Sweetness, which were it perfected inme, Iknow not what it

AgoodHeart is the best Mark of Sincerity would be, or rather, what it would notbe. But, alas ! the heart grows careleſs again, and quickly returns, like water removed from the fire, to its native coldneſs. Could you but keep thoſe things for ever in your hearts, what Chriſtians would you be, what lives wouldyou live ? and how is it that theſethings remainnolongerwith us? Doubtless it isbecauſe we fuffer our hearts to take cold again; we shouldbe as careful after an ordinance or duty, to prevent this, as one that comes out of ahotbath, or great ſweat, is ofgoing out into thechill air. We have our hot and cold fits by turns ; and what is the reaſon, but our unſkilfulneſs and careleſſneſs in keeping the heart ?

Itis a thouſand pities,that the ordinances of God, as to their quickeningandcomforting effects, ſhould be like thoſe humanordinancesthe apostleſpeaksof, thatperiſh intheuſing. Othen, letme ſayto you,as Job xv. 11. " Do the confolati- " ons of God ſeem ſmalltoyou ?" Look over theſe ten ſpecial benefits ; weighthemin ajuſtbalance;arethey ſmallmatters ?

Is it a ſmall matter to have thyweak underſtanding affifted ?

Thy endangered foul antidoted, thy fincerity cleared, thy communionwith Godſweetened, thy fails filled in prayer ? Is it aſmall thing tohave the decayedpower of godlineſs again recovered, all fatal ſcandals removed, an inſtrumental fitneſs to ſerve Chriſt obtained, the communion offaints reſtored to its primitive glory, and the influences of ordinances abiding in the fouls offaints ? Iftheſebenocommonbleſſings, no ſmall benefits, then, ſurely, it is agreat dutytokeepthe heart with alldiligence.

The III. Usefor direction . The next uſe ſhall be for direction to ſome ſpecial means for the keeping of the heart . And here, beſides what hath beenhintedinthe explication of the duty at the beginning of thisdiscourse, towhich Ireferthe reader, and all thoſe directions throughout the whole, appropriated to particular cafes and ſeaſons; I ſhall farther add ſeveral other general means of excellent uſe tothis end. And the firſt is this : I Means. Wouldyou thus keep your hearts as hathbeenperfuaded? Thenfurnishyour hearts richly with the word of God, which is their bestpreſervative against fin.

Keep the word, andthe word will keepyou: as the firſt receiving of the word regeneratedyour hearts, ſothe keeping of the word withinyou will preſerve your hearts : Col. iii. 16. " LetthewordofChriftdwell richly inyou:" let itdwell, nottarrywithyou for a night, andlet itdwell richlyorplen

104 Choice Means to keep the Heart. tifully; inall that isofit, initscommands,promifes, threats; inallthat is in you, inyour understanding, memories, con-

affections, and then it will preſerve your hearts ; Pfalm cxix. 11. " Thy wordhave Ihid in mine heart, that I might not fin against thee." It is the flipperineſs of our hearts in referenceto theword,that cauſes ſomany flips inour lives. Confcience cannot be urged or awedwith forgotten truths ; but keep it inthe heart, and it willkeep both heart and lifeuprght; Pfalm xxxvii. 31. " The law of his Godis "inhis heart: none of his ſteps ſhall flide;" or ifhedo, the wordwill recover the ſtrayingheart again; Matth. xxvi. 57. " Then Peter remembered the words of Jefus, and wept " bitterly." Wenever loſe our hearts, till theyhave firſt loft the efficaciousand powerful impreſſion oftheword.

2 Means. Callyour hearts frequently toan account, ifever youmean to keep them with God.

Those that put a ſtock intothe hands of unfaithful or fufpiciousſervants,willbeſure tomake ſhort reckonings with them; " The heart is deceitful, above allthings,anddefperatelywick- " ed," Jer. xvii. 9. O it is as neceſſary as ſweer, that we andour reins, thatis,we andour ſecretthoughts, ſhould confer together every night,Plalm xvi. 7. We shouldcall our hearts to account every evening, and ſay, O my heart! Where haft thoubeentoday ? Where have thy thoughts been wandering today? What an account canstthougiveofthem ? O naughty heart! vainheart! couldst thou not abide by the fountain of delights? Is there better entertainment with the creature than with God ? The oftner the heart meets with rebukes and checks for wandering, the leſs it willwander: If every vain thought were retracted with a figh, every excurſion of the heart from God with a ſevere check, it would not dare fo boldly and frequently to digreſs and ſtep afide; thoſe actions whichare committedwith reluctancy, are not committedwith frequency. 3 Means. He that will keep his heart, must take heed of plunging himself intofuch a multiplicity of earthly business, as he cannot manage without neglecting his main business.

It cannot be imagined he ſhouldkeep his heart with God, that hath loft himself in awood ofearthlybuſineſs : Takeheed you do notpinch your fouls, by gratifying the immoderate defires of your fleſh. I wish many Chriſtians could trulyfay whatan*heathenoncedid! Ido notgive,but onlylendmy-: * Seneca.

Choice Means to keep the Heart. ſelftobuſineſs.' It is faid GermanicusreignedintheRomans hearts ; Tiberius only intheir provinces. Though the world beinyourhands, let it notjuſtle Chriſt out of your hearts...

Take heed, Chriſtian, leſtthy ſhop ſteal awaythy heart from thy cloſet ; God never intended earthly employments for a ſtop,but rather for a ſtep to heavenly ones. Olet not Ariſtippus theheathen, arife injudgment against thee, who faid, He would rather neglect his means, than his mind , his farm, than his foul. Ifthy ſhip be overladen, thou must caftfome over-board : Morebuſineſs than thou canst well manage, is likemore meat thanthou canst welldigeſt, which will quickly make a fickly foul. 4Means. He that means tokeep his heart, must carefully obferve itsfirstdecliningsfrom God, andstop it there.

He that will findhis houſe ingoodrepair, muſt ſtop every chinkas foon as diſcoverd ; and he that will keep his heart, muſt notlet a vain thoughtbe long neglected ; the ferpent ofheart-apoftacy isbeſt killed inthe egg ofa ſmall remiſſion. Oh! ifmanypoor decayed Chriftians hadlooked totheirhearts intime, theyhadnever come tothat ſad paſs they now are ? Wemay ſay ofheart-neglects, as the apostle doth ofvainbablings; that they increaſe to more andmore ungodlineſs. Nemo repentefit turpiſſimus ; little fins neglected, will quickly become great and masterleſs : The greatest crocodile once lay inan egg ; the greatest oak was oncebut an acorn. The firingofa ſmalltrain ofpowdermay blow up all, by leading to agreater quantity. Men little think what a proud, vain wanton, or worldly thought maygrow to : Beholdhow great a matter a little fire kindles !

5Means. Take heed of losing the liveliness andsweetness of your communion with God, left thereby your hearts be loofed off from God.

The heart is an hungryand reſtleſsthing; itwillhave fomething to feedupon; ifit enjoy nothing from God, itwillhunt for fomething among the creatures, and there it often lofes it ſelf, as well as its end. There is nothing more engages the heart to aconftancyandevenneſs inwalking with God, than the ſweetneſs which it taſtes therein : As the Gauls, when once they tafted the ſweet wine of Italy, could never be fatiffiedtilltheyconquered the country where it grew.

It is true, confcience of dutymay keep the heart from neglecting it, butwhen there is nohigher motive, it drives on deadly, and is filled with diſtractions ; that which we delight

VOL . VII,

-гоб Choice Means to keep the Heart. in, we are neverweary of, as is evident in the motions of the heart to earthly things,where the wheels beingoiled with delight, run nimbly, and have oftenneed oftrigging; the motions oftheheartupwardwouldbe as free, ifits delight inheavenlythings were as great.

6 Means. Habituate thy heart to ſpiritual meditations, if thou wouldst have it free from those burdensome diverſions.

By this means you will get a facility anddexterity inheartwork : It is pity thoſe ſmallerportions ofourtime betwixt ſolemnduties ſhould lie upon our hands, and be rendereduſeleſs to us. O learn to fave, and be goodhusbands upon your thoughts . To this purpoſe a neat author * ſpeaks ; Theſe parentheſes, which happen tocomebetweenthe morefolemn paſſages (whether buſineſs or recreations) ofhuman life, are wont to be loſt by moſt men for want ofa due value for them, and even by good men, for wantof ſkill to preſerve them ; for though theydo not properly deſpiſe them, yet theyneglect, or loſe them, for want ofknowinghowto reſcue them, or what to do with them : But although grains •offand and aſkes be, apart, butofa defpicable ſmallneſs, and liable to be ſcattered and blown away, yet the ſkilful artificer, by a vehement fire, brings numbers of thoſe to afford ⚫him that noble ſubſtance, glaſs, by whoſe helpwe may both * ſee ourſelves, and our blemishes lively repreſented (as in • looking-glaſſes) anddiſcern celestial objects (aswith the telefcopes) and with the fun beams kindle diſpoſed materials (as ⚫with burning-glaſſes) : So when theſe little fragments, or parcels oftime,which ifnot carefully looked to, would be •diffipated and Ioft, come to be managed by a ſkilful con- •templator, and to be improvedby the celestial fire of deve- '' tion, theymay be ſo ordered as to afford us both looking

to dreſs our fouls by, and proſpectives to diſcover heavenlywondersand incentives to inflame our hearts with zeal: Thus farhe, Something of that nature Ihave under hand, for a publie benefit, if God give life to finifh, and opportunity toproduce it: Certainlythis is a great advantage for the keeping of the heart with God.

IV. Use of confolation. Ishall now cloſe the whole with a word or two ofcon folation toalldiligent and ſerious Chriſtians, that faithfullyand cloſelyplyheart-work ; that are groaning andweeping in fecret

* Boyle's occafional reflect. p. 9. 10.

Choice Means to keep the Heart. 107 over the hardneſs, pride, earthlineſs, and vanity of their hearts; thatare fearing and trembling over the experienced deceitfulnefs and falſeneſs of them, whilst other vain profeffors eyes are abroad, theirtime and ſtrength eaten upby fruitleſs diputes andearthly employments, or, at best, by a cold and formal performance ofſome heartleſs andemptyduties. Poor Chriſtian! I have three things to offerthee, in order to thy

and comfort; and, doubtless, either of them alone, mixed with faith, is ſufficient to comfort thee over all the trouble thou hast with thine ownheart .

I Comfort. This argues thy heart to be upright and honeft, whatever thy gifts and abilites are.

Itis uprightness ofheart will comfort theeupon a deathbed; 2Kings xx. 2, 3. " Thenhe turned his face to the wall, " and prayed to the Lord, ſaying, remember now, O Lord, " how I havewalked before thee in truth, and with a perfect " heart," &c.

I am really of his mind, who faid,fi mihi daretur optio, eligerem Chriftiani ruftici fordidiſſimum & maxime agreste opusprae omnibus victoriis & triumphis Alexandri aut Caefaris ; mightI have my wish, I wouldprefer the moſt deſpicable and fordid work of arustic Chriſtian, before all the victories andtriumphs of Alexander or Caefar ; yea, let me add, before alltheelaboratedduties and excellent gifts ofvain profeffors; before the tongues ofmenand angels. It will fignify more to mycomfort, toſpend oneſolitaryhour in mourning before the Lord over heart-corruption, than many hours in a feeming zealous, but really dead performance of common duties with the greatest enlargements and richest embellishments ofparts andgifts. Bythis verything Chriſtdiſtinguishesthe formaland ferious Chriſtian,Matth. vi. 5. The one is for the ſtreet and ſynagogue, for the obſervation and applauſe of men,but the other is a cloſet-man . he drives on a home-trade a heart-trade. Never be troubled then for the want ofthoſe things that aman mayhaveandbe eternallydamned; but ratherbleſs God for thatwhich nonebut the favourites anddarlings ofheavenhave. Manyaone isnowinhell thathad a betterhead than thine ; and manyaonenow inheaven that complained of as bad aheart as thine.

2 Comfort. Know further for thy comfort, that Godwould never leave thee underso manyheart-troubles and burdens ifhe intend not thyrealbenefit thereby. 02

108. Choice Means to keep the Heart. Thou artoftencrying out, Lord! why is it thus ? Why go Imourning all the day, having forrow in my heart? Thus long have Ibeen exerciſedwith hardness of heart, and to this dayhave not obtained a broken heart. Many years have I beenpraying and ſtriving againstvain thoughts, yetam ftill infeſted and perplexedwith them. O when ſhall Iget abetter heart ! I have been intravail, and brought forthbutwind; I have obtained, no deliverance, neither have the corruptions of my heart fallen. I have brought this heart manytimes to prayers, fermons and facraments, expecting and hoping for a cure from them, and still my fore runneth, and ceaſeth not.

foul! Letthis comfort thee; thy Goddeſigns thy benefit, evenby theſe occafions of thy fad complaints. For (1.) Hereby he would letthee feewhatthy heartbynature is and was, and therein take notice how much thou artbeholding to freegrace. He leaves thee under theſe exerciſes of ſpirit, that thou mayſt lie, as with thy face, uponthe ground, admiring that ever the Lord ofglory ſhouldtake ſo vile a creature intohis boſom. Thy baſe heart, ifit be good for nothing elfe, yet ferves to commend and ſet offthe unſearchable riches of free grace, (2.) This ſerves to beat thee off continually from refting, yea, or but glancing upon thine own righteoufneſs or excellency. The corruption of thy heart, working in all thy duties, makes thee ſenſibly to feel that the bed is too

and the coveringtoo narrow. Were it not for thoſereflections thou hast after duties, uponthe dulneſs and distractions ofthine heart in them ; how apt wouldſt thoube to fall in love with, and admire thine own performances and enlarge ments ? For ifnotwithstanding theſe, thou hastmuch to do with thepride ofthy heart, how much more ; ifſuch humbl ing andſelf-abafſing confiderations werewanting. And, laſtly, this tends tomake thee the more compaffionate and tender towards others: Perhaps thou wouldst have little pity for thediſtreſſes and foul-troubles ofothers, ifthouhadſt leſs experienceof thine own.

3 Comfort. To conclude ; God will shortly put a bleffed end to all these troubles, cares andwatchings.

Thetime is coming, when thy heart ſhallbe asthouwouldst haveit ; whenthou shalt be diſchargedofall theſe cares, fears, andforrows, and never cry out, O my hard, my proud, my vain, myearthly heart any more ! When all darkneſs ſhallbe baniſhedfrom thine understanding ; andthou shalt clearlydif coverall truths in God, that crystal ocean oftruth : When

The Epistle to the Reader. 109 allvanity ſhallbepurgedperfectlyout ofthythoughts, andthey beeverlastingly, raviſhingly, anddelightfully entertained and exerciſeduponthat fupreme goodneſs, and infinite excellency of God, fromwhom they ſhallnever ſtartanymore like a broken bow. And as forthy pride, paffion, earthlineſs, and all otherthe matters ofthycomplaint and trouble, it ſhallbe faid of them, as of the Egyptians to Ifrael, " Stand ſtill, andfee "the falvationof God." Theſe corruptionsthou ſeeſt today, henceforth thou shalt ſee them no more for ever! when thou

laydown thy weapons of prayers, tears, andgroans, and puton the armourof light, not to fight, but triumphin.

Lord! when fhall thisbleſſedday come ? Howlong! how long! holyandtrue ? My foul waiteth for thee! Come, my Beloved! andbe thou like a roe, or a young hartupon the mountains of Bether. Amen. 7

THE

TOUCHSTONE OF SINCERITY:

OR,

The figns of GRACE, and Symptoms of HYPOCRISY.

Opened in a practical Treatiſe upon Revelation iii, 17,18.

The Epistle to the Reader.

Reader, A

MONG the difficulties and ſeverities oftrue religion, the faithful fearching, and diligent keeping of our hearts are found inthe firſt and highest rank of difficulties : Theſe two take up the main work ofa Chriſtian betwixtthem, Hiclabor, hoc opus eft. Ihad hopes that theſe eſſays for the fearching of theheart, might much ſooner have followed my former for keeping the heart * . But providence hath referved itfor the fittest ſeaſon .

Itcomestothyhand, Reader, in aday of ſtraits and fears, dark andgloomyſeaſon;whenthe nations aboutus are made

ASaint Indeed.

The Epistle to the Reader. drunkwith their own blood, and filled with the wine of a ſtoniſhment? inadaywhen the cupis readytopaſs unto us,and aſtorm ſeems tobe riſinginthe fearsofmany,andthreatening the protestant intereſtin theſe reformed nations. Somemen, veryconfiderable for pietyand learning, from that ſcripture, Rev. xiii. 3. " The deadly wound," (viz. Thatgiventhebeaft bythereformation) was healed, have concluded, that Popery will once more over-run the reformed nations : And one of greatrenown inallthechurches of Chriſt, foretelling this furious, but ſhort ſtorm, comforts thepeople of Godwith this, That it is like tofall heaviest upon the worshippers in the outward court, namelytheformal profeffors of the times. Ohowmuch is everymannow concernedtohave his eſtate and conditionwell cleared, and togive all diligence to make his callingand election ſure!

It ſhouldboth amaze and grieveapious mind, to feehow ſome ingenious perſons can fit with unwearied patience and pleaſure, racking their brains upon ſome dryschoolproblem, or ſome nice mathematical point ; whilſt no reasons or perfuafions can prevail with them to ſpend one ſerious hour in the fearch and ſtudy of theirown hearts !

It was the ſaying of the great Cicero, Libenter omnibus omnes opes concefferim, ut mihi liceat, vi nulla interpellante, iſto modo literis vivere : I would give all the wealth in the worldthat Imightwholly liveinmyſtudies, andhavenothing tohinder me. What a brave offer had thatbeen, ifheaven, and the clearing ofatitle toit, hadbeenthe fubject-matter of thoſe ſtudies ! Crede mihi, extingui dulce effet, mathematicarum artiumftudio, faith another ; i. e. Believe me, itwere aſweetdeath to die inthe ſtudy of the mathematical arts : And I shouldbe apt to believe it too, did Inot know that eternal judgment immediately follows death ; and that they who ſtand atthedoor of eternity have higher matters tomind than mathematical niceties. To difcern the harmonies and proportions in nature is pleaſant; but, to difcern the harmonyandproportion ofthesigns ofgrace laiddown in theword, with theworks of grace wrought in our fouls, is a far more pleaſant and neceſſary employment; and, to be extinguiſhed in ſuchawork as this, were a lovelydeath indeed; " Bleffed " is that ſervant, whom his Lord,whenhe cometh, ſhall find " ſodoing !" Myfriends, aday oftrouble is near, adying hour approach ethus; andwhen onr eye-ſtrings and heart-ftrings are breaking ; whenweare taking the laft graſp of Chriſt, andthe pro

The Epistle to the Reader. miſes, you will thenknow to what purpoſe thoſe hours ſpent inſuch work as this were. Search yourſelves, yea, ſearch yourſelves before thedecree bring forth, as thattextmaybe read, Zeph. ii. 1, 2. "Enter into thy chamber, Chriſtian, "and ſhut thydoor;" ' fit cloſe to thisemployment thou art < here directed to ; and however times ſhall govern, whether it be fair or foul weather abroad, thou ſhalt never repent ⚫ſuch an expence of thy time. Nuſquant requiem inveni, t niſi in libro, & clauftro, ſaid adevout foul once; I am never betterthanwhenI am atmy book, or onmy knees.

This may seem butadull, melancholy life tothe brifk and airy ſpirits oftheſetimes; butlet usbe content with it as it is, and leavethem(ifwecannothavetheircompany)totheir ſportiveneſs and frolics, never oncegrudging them theirſhort and dear-bought pleaſures. Afſurance, That ſin is pardoned, and Chriſt is ours, with the unspeakable joys that are inſeparably connected therewith, is that "white stone, and new name, " which none knows but he that receives it;" for no words. canpoſſibly ſignifyto anotherwhat thatfoul tastes and feels in ſuch anhour as that is..

Andbe notdiscouraged at the difficulty of obtaining it : This whitestone is nophilofopher Stone, which nomancould ever ſayhe had inhis own hand; for many a Chriſtian hath really found it inwaiting upon the Lordby prayer, anddiligentlyſearchingthe ſcriptures and his own heart.

Reader, the time willcome when they that ſcoffat theferiousdiligenceofthe faints, andbreakmanya pleaſantjeſt uponthe moſt ſolemnand awfulthings inreligion, will tremble when they ſhall hearthe midnight-cry, " Behold thebride- " groom cometh !" and fee the lamps of all vain and formal profeffors expire,andnone admitted into the marriage but fuch whoſe lamps are furnishedwith oil ; i. e. fuch whoſe profeffions and duties are enlivenedand maintainedby vital ſprings and principles ofreal grace within them.

It is a very remarkable ſtory that Melchior Adams records in the life of Gobelinus ; that a little before his time there •was aplay ſet forth at Ifenach in Germany, of the wife and foolish virgins, wherein the virgin Mary, who was one of the five ſaints thatreprſentedthewiſe virgins, was brought in with the reft, tellingthefoolish virgins, that cried toher for oil, that itwastoo late : andthen others repreſenting thefooliſb virgins, fell aweeping, and making moſt bitter lamentations. 2 Hereat prince Frederic (who was one of the ſpectators) greatly amazed, cried out, Quid eft fides noſtra Christiana, fi

112 The Epistle to the Reader. neque Maria, neque alia Sancta exorari poteft ! &c. What is our faith worth, and towhat purpoſe are all our good works, if neither Mary, noranyotherſaint can help us! Andſuch was his conſternation, that it threw him into a fore and violent di-

ended inan apoplex,whereof he died about four days after.

If the representation oftheſe things in a play, ended the life of ſo great a man ſo tragically ; O think with thyfelf, Reader, and whatwill the effects of the Lord's real appearance inthe clouds ofheaven, and the mourning aud wailing of the tribes of the earthinthatdaybe ! Think Iſay, andthink again, and again, what the diſmal effects of fuch a fight and found willbeuponallthat neglect ſeriouspreparationthemselves, and coffat them thatdoprepare to meet the Lord!

The deſign of this manual is tobring every man's gold to the touchſtone and fire; Imeanevery man's grace to the trial oftheword; that therebywemayknow what we are, whatwe have, and what we must expect and trust to at the Lord's coming. Ipretend not to anygift ofdifcerningspirits ; fuch anextraordinary gift there once was in the church, and very neceffary forthoſe times (wherein Satanwas ſo bufy, and the canon ofſcripture not completed) which the apostle calls the giftof difcerningspirits, 1Cor. xii. 10. And fome are of opinion, thatby virtue of this gift, Peter difcernedthehypocriſy of Ananias and Saphira, but whatever that gift was, it is utterly ceased now; no man canpretend to it ; But the ordinary aids and aſſiſtances of the Spirit are with us

and the lively oracles are amongus ſtill; tothem we may freely go for, reſolution of all doubts, and decifion ofperplexed cafes. And thus we maydifcern our own ſpirits, though we want the extraordinary gift ofdiſcerning othermen's ſpirits. I have little toſay of this Treatise in thy hands, more than that it is well aimed and deſigned, however it bemanaged.

The ear tries words, as the mouth taſteth meat ; theſe things will relish according to the palates itmeets with.

It is not thepleaſing,but profiting of men, that I haveherein laboured for. Iknow ofnothing in itthat is liketowound the upright, or flightly heal the hypocrite, by crying peace, peace, when there is no peace. Scripture light hathbeenmy Cynofura ; andwith that thread inmy hand, I have followed the ſearch of hypocrify through the labyrinths of theheart. Some afſiſtance Ihope I have had alſo from experience; for ſcripture andexperience are ſuch relatives, and the tiebetwixt them ſodifcernible, as nothing innature canbemore fo. What

The Epistle to the Reader. 113 we feel in ourhearts,we mighthaveread inthe fcriptures before ever we felt it.

That the blefling of Godmay go forth with it,and accompany itto thy foul, reader, is the heart's defire and prayer of,

Thine, and the Church's

Servant in CHRIST,

JOHN FLAVEL.

THE TOUCHSTONE OF SINCERITY:

The Signs ofGRACE, and Symptoms ofHYPOCRISY :

Opened ina Treatiſe upon Revelation iii. 17, 18.

Because thonfayeft Iam rich, andincreased with goods, and haveneedofnothing ; andknowest not that thou art wretched, andmiferable, and poor, and blind, andnaked : Icounsel thee tobuy ofme GOLD TRIED in the FIRE, that thou mayestbe rich,&c.

CHAP. I.

Wherein the text is opened, andthe doctrines are propounded.

A vifions, and obfcure prophecies, containing almoſt as many myſteries as words * ; yet that cloud overshadows the prophetical part only; which begins where this chapter (with thedoctrinal part) ends : herethe waters are found nodeeper than in other places of the Scripture; but if we go a little farther, theybecome an overflowing flood: Hithertowe touch

* Tot mysteria quot verba. Hieron. VOL. VIL P

114 The Doctrines propounded and opened. ground, but a ſtep further delivers us into the deeps, which are above the heads of the tallest Chriſtians : Here the Spirit ſpeaks doctrinally, and perfpicuously; but in the following chapters mystically, and in great obſeurity. Seven epiftles are found in this doctrinal part, immediately dictated from heaven, and ſent by John to theseven churches of Afia, to inſtruct, correct, encourage, andconfirm them, as their ſeveral caſes required. My text falls in the last epistle, ſentto the church of Laodicea; the worst and moſt degenerate of all the reſt. The beſt had their defects and infirmities,but this laboured under themost dangerous diſeaſe of all. The faireſt face oftheſeven had fomespots, but adangerous diſeaſe ſeems to have invaded the very heart of this.

Notthat allwereequallyguilty, but the greatestpart (from which the whole is denominated) were lukewarm profeſſors ; who had a name to live, but were dead ; who being never thoroughly engaged in religion, easilyembracedthat principle of the Gnostics, whichmade it αδιαφορον, amatterof indifferency to own or deny Chriſt in time ofperſecution ; the moſt ſaving doctrine that ſome profeffors areacquaintedwith. This lukewarm temper Chriſt hated ; he was fick of them, and loathed their indifferency ; " I with(faith he) ver. 16. thou wert ei " thercold or hot." An expreffion of the fame amount with that in 1 Kings xviii. 21. " How long haltyou between two " opinions ?" and is manifeftly tranſlatedfrom the qualities ofwater *, which is either cold or hot ; or lukewarm, a middle temper betwixt both, and more nauſeous to the stomach than eitherofthe former. Cold, is thecomplection and natural temper ofthoſethat are wholly alienatedand estranged from Chriſt ' and religion: Hot, is the gracious temper ofthoſe thatknow and love Jeſus Chriſt in an excelling degree ! lukewarm, or ' tepid, is the temper of thoſe who have too much religion to • be eſteemed carnal, and too little to be truly ſpiritual ; a generationthat is toopolitic, to venture much, and yet ſofoolish asto loſe all ; they areloath to forſake truth wholly, and more loath to follow ittooclosely theform ofreligionthey affect as an honour, the power ofittheyjudge a burden.

Frigidos vocat plane a Chrifto alienos. Fervidos, vera Chrifti cognitione in excellenti gradu præditos. Tepidos, qui cum Chriftiani dicivelint, nec caufam religionisferio agunt, nec vitam confeffioni conformem dignamque ducunt, Sol, Glaff.Rhet. Sacra. par. 3 , p. 165.

The Doctrines propounded and opened. 115 This is thattemper which the Lord hates, and thiswas the diſeaſe of Laodicea, which Chriſt,thegreat andonly heart-anatomist andfoul-physician, diſcovers in ver. 17. and preſcribes a cure for it in ver. 18. So that the words reſolve themselves into two parts ; viz.

First, Afaithful diſcovery of the diſeaſe of Laodicea. Secondly,Aproper remedy S

1. First, Their diſeaſe is faithfullydiscovered to them, both inits ſymptoms, cauſe and aggravations.

First, Itssymptoms, an unconcerned, indifferent, regardleſs ſpirit in matters of religion, neither hot,nor cold; the true temper of formal-profeffors, who never engaged themſelves thoroughly and heartily in the ways of God, but can take or leave as times govern,andworldly intereſt come to be concerned.

Secondly, Its cauſe and root,which is the defect and want of the truth, and power of inward grace, noted in theſe expreffions, " Thou art wretched, and miferable, poor, blind, " and naked ;" i. e. thou art deſtitute of a real principle, a folidwork ofgrace. Theſe five epithets do all point at one and the ſamething ; namely, the defective and rottenneſs of their foundation. The two first, ο ταλαίπωροςκαι ο ελεινος, wretchedand miferable are more general, concludingthem in a fad condition, a very finful and lamentable eſtate; the three laſt, πλωχος, τυφλος, και γυμνος, viz. poor, blind, and naked, are more particular, pointing at thoſegrand defects and flaws in the foundation, which made their condition ſowretched and miferable.

First, Poor, that is, * void ofrighteouſneſs andtrueholineſs before God : Theſe are the true richesof Chriſtians ; and whofoever wants them, is poor andmiferable,howrich foever he be ingifts ofthemind,or treaſures of the earth.

Secondly, Blind ; † i. e. without ſpiritual illumination, and ſo neither knowing theirdiſeaſe, northeir remedy ; the ⚫eviloffin, or neceffity of Chrift.

Thirdly, Naked, ‡ without Chrift,andhisrighteouſneſs. Sin is the foul's ſhame and nakedneſs ; Chriſt's pure and perfect righteouſneſs is its covering or garment; this they wanted, P2

πλωχος deftitutus juftitia, et sanctitate vera, coram Deo. Grotius.

†τυφλος Nec morbam ſciens, nec remedium-----Durham in loc. ‡γυμνός Carensjuftitia quæ veſtitus eft Cbriftianorum. Pareus.

: 116 The Doctrines prapounded andopened. howrichlyfoever theirbodies wereadorned. ThesewereLaodiceans ; i. e. ajuft, or righteous people (according tothe no- (ation ofthatword) whoſegarmentswith which they covered themſelves, were made ofthehome-ſpunthreadof their own righteouſneſs .

Thirdly, The diſeaſe of Laodicea ishere opened to them in its'aggravation : " Thou ſaidſt I am rich, and increafed "withgoods, andhave needofnothing; butknoweſtnot,"&c.

To be really graceleſs and Chriſtleſs, isa miferable condition *; butto be fo, andyet confidently perfuaded of the contrary, is moſt miferable: tohave the very fymptoms of deathuponus, and yet tell thoſethatpityusweareas well as they, is lamentable indeed ! Othe efficacyofaſpiritualdelufion! this was theit disease, gracelesness ; and the aggravation of it, was their fenfeless ness.

Secondly, We have aproper remedy preſcribed, ver. 18. "Icounſel thee tobuy ofmegoldtried inthe fire, that thou " mayeſtbe rich," &c. In which wehave to confider, First, what is preſcribed forthe cure. Secondly, Where itis tobe had. Thirdly, How tobe obtained. First,What are theremedies preſcribed; andtheyarethree; Gold, white raiment, and eye-falve. First, gold, the cure of poverty, yea, Gold tried in the fire; i. e. gracethathathbeen variouſly proved already; andthe more it is proved, the more its truth willbeconfpicuous. The next is white raiment, the remedy againſtnakedneſs. And, lastly, eye-falve, the effectual cure of blindneſs. Under all theſe choice metaphors, morechoiceandexcellent things are ſhadowed, even ſpiritual graces, real holineſs, more precious than gold. Chrift's imputedrighteouſneſs, the richestgarment inall the wardrobe of heaven ; and ſpiritual illumination, the moſt excellent collyrium or eye-falvethat ever was, or canbe applied tothementaleyeor understanding of manin this world.

Secondly, Where theſe precious remedies maybehad; and you find Chriſt hath the † monopoly of them all ; Buy of me, faith Chriſt inthe text; he is the repository ofallgraces. Angels, minifters, ordinances cannotfurnishyou with themwith out Chrift.

Nilmiferiusmiferonon miferantefeipfum, 2. e. None is more to be pitied than a pityable ſinner whodoesnot pity himſelf. * Ηος μονοπλιον εft Chrifti, extra quodnulla eftfatus.

The Doctrines propounded and opened. 117 Thirdly, Howthey may be obtained from him ; Buy ofme. OnthisplaceEſtius, andothers,build their doctrine ofmerit; which is tobuild a ſuperſtructure of hay and ſtubble upon a foundationof gold. The exigenceof the very text itſelf de. ſtroys fuchconceits : forwhathave they that are poor, wretched, miferable, andwant all things, togive as a price, orby wayofmerit forthoſe inestimable treaſures ofgrace ? Buying therefore in thisplace can fignifyor intend nomore than the acquifition, compaſſing, or obtainingtheſe things from Jeſus Chriſt, inthe use offuchmeans and methods as hehath appointed: andin the uſe of them we meritgrace no morethan thepatient merits of his physician by coming tohim, andcarefully following his preſcriptions in the uſe ofſuch medicaments as he freely gives him: And that place, Ifa. lv. 1. (fromwhich this phraſe ſeems to be borrowed) fully clears it; He thathath no money, lethimcomeand buy wine and " milkwithout money, and withoutprice."

From allwhich, theſe three obſervations fairly offer themſelves to us.

Doct. 1. That many profeſſors of religion are under very great anddangerous mistakes in their profeſſion. Doct. 2. That truegrace is exceedingprecious, andgreatly enriches thefoul that poffefſfeth it. Doct. 3. That only is to be accounted truegrace, which is able to endureall those trials appointed, or permitted for the discovery of it. The first doctrinenaturally riſes out oftheſcope of the text, which is to awakenand convince unfound profeffors.

The ſecond, from the uſethe HolyGhostmakes of the beſt and choicest thingsinnature, to ſhadow forth the inestimable worth andpreciouſneſs of grace.

And the third, from that particular, and moſt fignificant metaphor ofgoldtried in the fire; bywhich I here underſtand areal and ſolidwork ofgrace, evidencing itſelftobe ſo in all theproofsandtrials that are made ofit ; forwhatsoever is probational ofgrace, andputs its foundneſs and fincerity to the teſt, is thatto it which fire is togold: Inthisſenſe it isuſed in ſcripture, Pfal. Ixvi. ro. " Thou hast tried us as filver is " tried:" And Zech. xiii. 9. " I will bring the third part " through the fire, and willrefine them as filver is refined, " and try them as gold is tried." Sothat whatsoever it is which examines and tries grace whether itbe found and fincere, that is the fire Chrift here ſpeaks of; and ſuch grace as abides theſe trials, isthegoldhere intended.

118 The great anddangerous Mistake offome Profeffors, CHAP. II.

Wherein the first Doctrine is opened and proved briefly, as a preliminary Difcourse to theprincipal Subject hereindeſigned.

DOCT. I.

That many profeſſors of religion are under very great and dangerous mistakes in their profeſſions, SECT. I.

LL flattery is dangerous ; ſelf-flattery is moredangerous; but felf-flattery inthebuſineſs offalvation, isthe moſt dangerous of all.

To pretend to thegoodwe know we have not, is groſs hypocrify; toperfuade ourselves of the good we have not, tho we think we have it, is formal hypocrify; and this was the cafe ofthoſe ſelf-deceivers in the text.

My deſign in this diſcourſe is not to ſhake the well-built hopes ofany man, orbegetgroundleſs jealouſies, but to difcover the real dangerous flaws in the foundationofmanymens hopes for heaven : Every thing is as its foundation is, and debilefundamentum fallit opus ; that failing, all fails.

There is a twofoldfelf-fufpicion or fearin God's own people: The one is afear of caution, awakingthe foul to the uſe of all the preventive means for avoidingdanger ; this is laudable : The other agroundleſs fufpicion of reigning hypocrify, tending only todeſpondency ; this is culpable : By the former the foul isguarded against danger ; by the latter it isbetrayed into needleſs trouble, and debarred from peace.

Good men have ſometimes more fear than they ought, and wickedmenhave leſs than they ought: The former dofometimes ſhut their eyes against the fair evidences of their own graces; the latter ſhut their eyes against the ſad evidences of their fin and miſery. This isanevilinboth, but not equally dangerous ; for he that ſhuts his eyes against his own graces and privileges, loſeth but his peace and comfort for a time ; buthe that ſhuts his eyes against theevidences of his fin and mifery, loſeth his precious foul to all eternity. of this latter fort of felf-deceivers the world is full, and theſe are the men Iam concerned withinthispoint.

Thegreat and dangerous Mistake offome Profeffors. 119 Oh! that ſome men had leſs trouble ! and, oh ! that fome hadmore! Ifthefoolish virginshad been leſs confident, they hadcertainly been more ſafe, Matth. xxv. If thoſe glorious profeſſors in Matth. vii. 22. had notſhut theireyes againsttheir ownhypocrify, Chriſt had not ſhut against them the door of falvation andglory. Ananias and Sapphira ; Hymeneus and Philetus ; Alexander and Demas, with multitudes more of that fort, are the fad inſtances and proofs of this point. It is faid, Prov. xxx. 12. " There is a generation that is pure in " theirown eyes,and yet is not washedfrom their filthineſs." Throughwhat falſe ſpectaclesdo the men of that generation lookupontheir own souls ; the men of that generation are multiplied in this generation : Never was any age over-run withageneration ofvain, felf-cozening, formal profeffors, as thisgenerationis.

Three things I ſhall here endeavour todo : 1. To give evidence beyond contradiction to this ſad truth, thatamongprofeffors arefoundmany ſelf-deceivers .

(2.) To affign the true cauſes and reasons why it is ſo. And, (3.) Improve it in thoſe practical inferences the point affords. T

SECT. II. HAT there are multitudes of ſuch ſelf-deceivers among profeffors, will appear, 1. First, By this, that there are every where to be found more profeffors than converts ; unregenerate profeſſors, whoſe religion is butthe effect of education. Chriftianity, by the favour ofan early providence, was the firſt comer, it firſt beſpoke them for itſelf; these are Chriſtians of an human creation, rather born, than new-born, believers. Now all theſe arefelf-deceived, and hafting to damnation, under theefficacy ofaſtrong deluſion; " for if amanthinkhimſelf to be ſome- "thingwhenhe his nothing, hedeceiveth himſelf," faiththe apoſtle, Gal. vi . 3. Surely our birth-privilege,withoutthenewbirth, is nothing, yea, worſe than nothing, as to our laſt and great account : That which ſtands for a great ſum in our arithmetic, it is nothing, itis but a cypher you ſee in God's, " Except aman beborn again (fays the lips oftruth) he cannot " ſee thekingdom of God," John iii. 3 .

Poor felf-deceivers, ponder thoſe words of Chriſt ; you havehitherto thought your civil education, your deadand heartless duties, enough to denominate you Chriſtians before

120 The great and dangerous MistakeofSomeProfeffors: God; but, go now, and learn what that ſcripture meaneth; and be affuredyou must experienceanothermannerofconverfion, or else it is impoſſible for you to eſcape eternal damnation.

2. Secondly, It is too manifeſt by this, that manyprofeffors are only acquainted with the externals of religion ; and all theirduties are no more butacompliance of the outward man with the commands of God: This is the fuperficial religion which deceives and betrays multitudes into eternal miſery.

True religion ſeats itſelfinthe inward man, and acts effec tuallyupon thevital powers,killing finintheheart, and purging its defigns and delights from carnality and ſelfishness ; en gagingthe heart for God; and ſetting it as a bow in its full bent for him, in the approaches we make to him. Buthow little are many profeſſors acquainted with theſe things ?

Alas! if this beallwehave to ſtandupon, how dangerous a ſtation is it ? What is external conformity, but an artificial imitation of that which only lives in the fouls of good inen? Thus was Jehudeceived; hedid many acts ofexternal obedience to God's command, " but Jehu took no heed towalk in " theways of the Lord God of Ifrael with allhis heart,"

2Kings x. 31. And this was his overthrow. This alſo was the ruin of thoſe formaliſts, Ezek. xxxiii. 31. they came and fatbefore the Lord as his people : The wordwas tothem as alovely ſong ; mightily charmed with the modulation oftheprophet's voice, and his livelygeſtures ; but all the while their hearts went after their covetouſneſs Andwhat abundanceoffuch phariſaical, ſuperficial religion is everywhereto be found ?

3. Thirdly, It appears by this,thateverytrialmadebyſufferingsupon profeſſors,blows away multitudes, like dry leaves in Autumn, by a stormy wind; many fall from their own ſtedfaſtneſs in thakingtimes; profperity multiplies vain profeffors, and adverſitypurges thechurch of them; " Then ſhall " many be offended," Matth. xxiv. 10.

This the ſcriptureeverywhere marks as aſymptom ofhype criſy; Pfalm lxxviii. 8. "A generation that fet not their "hearts aright, andwhoſe ſpirit was not ſtedfaft with God."

1 John ii. 19. "Buttheywentout, thattheymightbe made " manifeft, that theywere not ofus." Matth. xiii. 21. " For " when tribulation orperfecutionarifeth becauſe oftheword, " by andby he is offended." But ſhould one have told them in thedays of their firſt profeſſion,that alltheirzeal and labour in religionwouldhave endedinthis, it is liketheywouldhave

Evidences ofself-deceit in Matters of Religion. 121 replied as Hazaeltothe man of God, 2 Kings viii. 13. " But "what, isthyſervantadog, thatheſhoulddothis great thing?"

Quantum mutatus ab illo ? Ohow unlike is their dark and dirtyevening to theirgloriousand hopeful morning! Thefe profeſſors have more of the moonthanofthefun,littlelight,leſs heat,butmanychanges : Theydecievemany, yea, they deceive themſelves,butcannot deceive God. Duringthe calm,whata flouriſhdo theymake? Andwith what gallantry do they fail ! By and byyou may hearhorrendas tempestates, andſoon after you may feeflenda naufragia, adreadful ſhipwreck after a furious ſtorm ; andno wonder, for they wantedthat ιδιον περιγμον, that ballast and eſtabliſhment in themselves that 1Pet. iii. 17. wouldhave kept them tight and ſtable.

4. Fourthly, It is too apparent by this, that many profeffors ſecretly indulge and ſhelterbeloved lufts underthewings of their profeſſion: This, like a worm at the root, will wither and killthem at last, how fragrant foever theymay feemto be for a ſeaſon. Gideon had ſeventy fons, and one baſtard; but that one bastard was the death ofallhis ſeventy fons.

Somemen have manyexcellent gifts, and perform multitudes ofduties; butone ſecret ſin indulgedand allowed, will deſtroy them all at laſt. He that is partial as to the mortification of his fins, is undoubtedly hypocritical in his profeffion. IfDavid's evidencewas good forhisintegrity, furely fuchprofeſſors will never clear themſelves ofhypocrify. " Iwas alfo " upright beforehim, andkept myſelf from mine iniquity," faith he, Pfalm xviii. 23. This is the right eye, andrighthand which every fincere Chriſtian muſt pluck out, and cut off, Matth. v. 29, 30.

Which is a metaphor from chirurgeons, whoſe manner it is,whenthewhole is indangerbyany part, tocut itoff, ne parsfincera trahatur ; left all periſh.

Their ſuppreſſing ſome lufts, raiſeth their confidence ; the indulging of one, razeth the foundation of their hopes ; and thus theydeceive themſelves.

5. Fifthly, This alſo manifeſts the ſelf-deceits ofmany profeffors, that the ſecret duties of religion, or at least the ſecret intercourſe of the foul with God inthem, is a ſecret hid from the knowledge and experience ofmanyprofeffors.

To attend the ordinances of God in the ſeaſons of them, theyknow ; topray intheir families atthe ſtatedhoursthereVOL. VII.

az Evidences of Self-deceit in Matters of Religion . of, theyknow; but to retire from allthe world into their clofets, and there to pour out their hearts before the Lord, they know not.

To feel ſomewhatwithin,paining them like an empty hungry ſtomach, until theyhave eaten that hidden manna, that bread in fecret ; Imeanrefreſhedtheirfouls with real communion with the Lord there ; this is a mystery lockedup from the acquaintance ofmany that call themſelves Chriſtians ; and yet this is made a characteriſtical note ofa fincere Chriſtian by Chrift himself, in Matth. vi. 6.

O reader ! ifthy heart were right with God, andthou didst not cheat thyselfwith a vain profeffion, thou wouldst have frequent buſineſs with God, which thou wouldſt be loath thy dearest friend, orthe wife ofthy boſom ſhould be privy to : Non eft religio ubi omnia patent ; religion doth not lay all open to the eyes of men. Obſerved duties maintainour credit, but fecret duties maintainour life. It was the ſaying ofan heathen abouthis ſecret correfpondency withhis friends, what need the world be acquaintedwith it ? Thou and I are theatre ' enough to each other.' There are incloſed pleaſures in religion,whichnonebut renewed ſoulsdofeelingly underſtand.

6. Lastly, How many more profeſs religion in theſe days, thanever made religion their buſineſs ! Philofophy tells us, there is a το εργον anda παρέργον, amain buſineſs ; and aby-buſineſs ; the fame is foundin religion alſo.

There are thatgive themselves to the Lord," 2 Cor. viii. 5. whoſe converſation, or trade, is inheaven, Phil. iii. 18. the end or ſcope ofwhoſe life is Chriſt, Heb. xiii. 7, 8. who give religion the precedency both intime and affection, Pfalm v. 3. Rom. xii. 11. who are conſtant and indefatigable in the work of the Lord , 1 Cor. xv. 58 .

And there are alfo that take upreligior rather for oftentationthan for anoccupation, who nevermindtheduties ofreligion, butwhentheyhavenothing else todo; and when their outwardman is engaged in the duties of it, yettheir heart is not init ; theyhear, they pray, ή δε ψυχη εξω, as Chyryfoftome

but their fouls, their thoughts, andminds are abroad. It is not their buſineſs to have fellowship with God in duties, to get their lufts mortified, their hearts tried, their fouls conformedto the image of God in holineſs .

Theypray as ifthey prayed not, and hear as if they heard not; and ifthey feel nopower in ordinances, noquickening induties, it is no diſappointment at all to them; for theie

Causes of Self-deceit. 123 were not theirdeſigns indrawing nigh to God intheſe appointments.

And thus you ſeewhat numbers of profeſſors deceivethem.. ſelves. A SECT . III. ND ifwe ſeriouſlyenquireinto the grounds andcauſes of this ſelf-deceit among profeffors,we shall find theſe four things conſpiring to delude and cheat them in thegreat concern of their ſalvation .

1. First, The natural deceitfulness of the heart, than which nothing is more treacherous, and falſe, Jer. xvii. 9. "The " heart is deceitful above allthings, anddeſperately wicked;" *

קצ בלהילבט

Supplantativum cor,praeomnibus ; theheart is thegreatest fupplanter, the most crafty and fubtle cheat of all, thatdeceives us, as Jacobdid his brother (to whoſe name this textalludes). It defeats us of our heavenly heritage, as Jacob ſupplantedhim in his earthly one, while we are gone ahunting after earthly trifles. Andwherein its deceitfulneſs principally appears, you may fee by the folemn caveat of the apostle, James i. 22. wherein he warns us to beware, that in hearing theword we deceive not ourſelves by falſe reaſonings ; for fo παραλογιζομενοι εαυτές imports, and may be ſtrictly rendered, falſereaſoningthemſelves, namely,bymakingfalſe ſyllogifms ; whereby they miſconclude about their ſpiritual and eternal eſtateandcondition, and befoolthemſelves.

The time will come when a man's own heart willbe found tohavethe chiefhand inhis ruin ; and what Apollodorus did butfancy his heart faid to him, fome mens hearts will tell them in earneft, whenthey come to the place of mifery and torment ; εχω σοι τουτων αιτία, I have been the cause of all this, I have betrayedthee into all theſe torments : it was my lazineſs, my credulity, my averſeneſs to the ways of ſtrict godliness, mortification and ſelf-denial which have for ever undone thee : when thou fateſt under the convincing truths of the gospel, itwas I that whiſpered thoſe atheiſtical furmiſes into thine ear, perfuading thee that all thou heardſt was butthe intemperate heatof an hot-brained zealot ; whenthe judgments of God were denounced, and the miſerythou now feeleſt forewarned andthreatened, it was Ithat wiſperedwhat the tongue ofanother once ſpake out,Tunc credam, cum illuc venero : I willbe Jieve it when I come thither. • Surely this is agreat truth which was obſervedby thewif 2 Ar,Mont,

124 Causes of Self-deceit. eſt of men, " He that trufſteth in his own heart, is a fool," Prov. xxviii. 26. And thousands of fuch fools areto be found among profeffors.

2. Secondly, Satan is achief conſpirator inthis treacherous deſign ; we are not ignorant (faith the apostle) of his devices 3 νοηματα, his fophiſtry and flights, 2Cor. ii. 11. his επομδειας, trains and methods oftemptation,which are thoroughly ſtudied, andartificially moulded and ordered; even ſuchſyſtems as tutors and profeſſors of arts and Sciences have, and read over totheir auditors ; as * one judiciouſly obſerves, tobe the import of that text, Erh . vi. 11. Nor is it to bewondered at, con idering his vast knowledge, deep malice, and long experience. in this art of cheating, together with the great corruption and proneneſs of the hearts of men to cloſe with his de. vices, and believe his impoſtures, that ſo vaſta number of fouls are taken " captive by him at his will," 2 Tim. ii. 26. It is the god of this worldthat blinds the minds of them that believe not, 2 Cor. iv. 3, 4. "Thegod of this world," (ſo called by a Mimesis) who leads a world of poor deluded wretches to deftruction, having first blinded their minds, that isdeluded, and with his helliſh art practiſed upon their under- ſtanding, that το ηγεμονικον, leading and directive faculty,which is to the foulwhat eyes are to the body.

I remember Bafil brings in Satan thus inſulting Chriſt : I have them ! I have them ! for allthy blood and miracles, thy wooings and beſeechings, thy knockings and ſtrivings, I have cozened thee of them at the very gates of heaven : for all their illuminations, and tafting of the powers of the world to come, Ihave ſhipwrackt them in the very mouth of the ha ven.

3. Thirdly, The common works found in unregenerate fouls deceive many, who cannotdiftinguishthem from the ſpecial works of the Spirit in God's elect: ſee that ſtartling ſcipture, Heb. vi. 4. where you find, among the common operations of the Spirit upon apoftates,that illumination,which gives perfpicuity to their minds in difcerning ſpiritual truths, andthat frequentlywith more distinctneſs anddepth ofjudgment thanfome gracious fouls attain unto; beſides, it is the matteroutof which many rare and excellent gifts areformed in admirable variety, which are ſingularly useful to others, as theyare exerciſedin expounding the ſcriptures,defending

*Dr. Goodwin'sChild oflight.

Causes of Self-deceit. 125 the truths of Chrift by folid arguments, preaching, praying, c. andmake the ſubject of them renowned and honouredin thechurch of God, whilſt,meantime, theyare dazzled with their own ſplendor, andfatally ruinedby them.

Thereyou find alſo tafting as well as enlightening : fo that theyſeem toabound not only in knowledge, but in ſenſe alſo ; i.e. inſomekind ofexperience ofwhat theyknow; for experience is the bringing ofthings to the test of ſpiritual ſenſe. Theydo taſte or experience the good that comes by the promiſes of theword, anddiscoveries ofheaven and glory, though theyfeel notexperimentally the transforming efficacy of theſe things,upontheirown fouls.

Now, that illumination furnishing themwith excellent gifts (asbefore was noted),enablingthem to affent to goſpel-truths, which the ſcripture calls faith, Acts viii. 12. and working in them conviction of fin, I Sam. xv. 24. reformation of life, 2 Pet. ii. 20. and touching their affections alſo with tranfientjoy in the diſcovery of thoſe truths. And this taſte, which comes ſo near to the experience, which the ſanctified foul enjoys,ſeems to put their condition beyond all controversy, and lay a foundation for their illbuilt confidence; nothing is more apt to beget andnouriſh ſuch a confidence thanthe meltings and workings of our affections about ſpiritual things ; for, as a † gravedivine hath well obſerved, ſuch aman ſeems to have all that is required ofa Chriſtian, and tohave attained the very end ofallknowledge, which is operation and influence upon the affections. When they ſhall findheatin their affections, as well as light in their minds, how apt are they to ſay (as theſe ſelf-deceivers in the textdid) they are rich, and have need " ofnothing." Now of all the falſe ſigns ofgrace, by which mencozen themselves,noneare ſo dangerous and deſtructive tofouls, as thoſe that come nearest true ones : neverdoth Satan more effectually and ſecurely manage his cheats, than whenhe is transformed into anangel oflight.

Among this fort ofſelf-deceivers, how many gifted men, and,among that fort, ſome employed inthe office of the miniſtry will be found, whoſe daily employment being about ſpiritual things, ſtudying,preaching,praying, &c. do conclude themſelves fanctifiedperfons,becauſethey are converſant about facred employments,as ifthe ſubject muſtbe, becauſe the object is, facred. Oh! that ſuch would feriouſly ponder theſe

+Mr. A. Burgess.

126 Causes of Self-deceit. two ſcriptures, Matth. vii. 22. " Many will say unto me in " that day, Lord, Lord, havewe not prophefied inthyname? " and in thy name have caſt outdevils ? and inthynamedone " manywonderful things ?" And 1 Cor. ix. 27.-" left that " by any means, when I have preached unto others, I myſelf " ſhould be a caſt-away."

4. Lastly, To add no more, this ſtrengthens ſelf-deceit exceedingly in many, viz. Their obſervations of, and comparingthemſelves with others. Thus the Phariſees (thoſe groſs

" truſted in themſelves that they were righte- " ous, and deſpiſed others," Luke xviii. 9. Their low rating ofothers, gave them that high rate and value of themselves. Andthus theproverb is madegood, Regnat lufcus inter cæcos; hethat hath but one eye, is a'king among the blind.

Thus the falſe apostles cheated and befooled themſelves, 2Cor. x. 12. "Butthey meaſuringthemſelvesbythemſelves, " andcomparing themſelves among themselves, are notwife." God hath not made one man a meaſure or ſtandard to another man, but his word isthe common beam or ſcale to try all men.

men are as ſharp-fighted to note other mens evil as their own excellencies ; to eyethe miscarriages ofothers with derifion, and their own performances with admiration.

They bleſs themſelves whentheybehold the profane in their impieties, Luke xviii. 11. "God,Ithank thee, that I am not as " other men are, extortioners, unjuſt, adulterers, or even as this " publican ;" q. d. O whata ſaintam I in comparison oftheſe mifcreants ! the Phariſee'sreligionyou ſee runs alluponnots; anegative holiness is enough tohim ; andthemeaſurehe takes ofit isby comparison of himself with others more externally vilethanhimself. A Chriſtian may ſay with praiſe and humility, " I am not as some men are; but tho' he knows nothing " by himself, yet is he not thereby justified," I Cor. iv. 4. He neither rakes together the enormities of the vileft, or the infirmities of the holiest, to justify and applaud himselfas theſe ſelf-deceivers do. And these are the cauſes and occafions of that general deception, under which ſo great a part of the profeffingworld bow down and periſh.

SECT. IV, Nthe laft place I ſhall improve this point variouſly, ac-

3. I cording to the importance and usefulness of it, with as much brevity and cloſeneſs of application as I can. And,

Afolemn Warning to all Profeſſors. 127 Ufe 1. Shall be forcaution to profeffors: beforeI tell you what uſe you ſhould make of it, I must tell you what uſeyou maynotmake of it.

First, Do not make this use of it; to conclude from what hathbeenfaid, that all profeffors are but a pack of hypocrites, and that there is no truth nor integrity in any man : this is bothintolerable arrogance, toafcend the throne of God ; and unparelleled uncharitableneſs, tojudge the hearts of allmen.

Somemenare asapt to conclude others tobe hypocrites, by meaſuring their hearts bytheir own, as others are to conclude themſelves faints, bycomparing their own excellencies with othermens corruptions: but, bleſſed be God! there is ſome grainamong the heap ofchaff, ſome truediamonds among the counterfeit ſtones : the devil hath notthe whole piece ; a remnant, according toelection, belongs really to the Lord .

Secondly, Do not make this uſe of it, that affurance muft needsbe impoffible,becauſeſo many profeffors are foundtobe ſelf-deceivers .

That affurance is one of the great difficulties in religion, isa great truth ; but that it is therefore unattainable in this world, isvery falſe. Popiſh doctrine indeed makes itimpoflible; butthatdoctrine is practicallyconfuted inthe comfortableexperience ofmanyfouls: allare commanded to ſtrive for it, 2 Pet. i. 10. " Givealldiligence to make your calling and " election ſure :" andſome have the happiness to obtain it, 2Tim. i. 12. " For I knowwhom I have believed ; and I am " perfuadedthat he is able tokeep that which I have commit- " tedunto him against that day."

Letthe fimilarworks uponhypocrites refemble as much as theywill the favingworks of the Spirit upon believers ; yet Goddoth always, andthe faintsdo ſometimes plainly difcern thedifference .

Thirdly, Do notmake this uſe of it, to conceal or hide the truths or graces of God, or refuſe to profeſs, or confess them beforemen, becauſe manyprofeffors deceive themſelvesand others alſo, by a vain profeffion: Becauſe another profeſſeth whathehath not, muſt you thereforehide ordeny whatyou have? It istrue, thepoffeffionofgrace and truth inyour own fouls, is thatwhichſavesyou ; butthe profeffionand confeffionofit, isthatwhich honours God,and edifies ; yea, fometimes is the inſtrument to ſave others ; it isyour comfortthat you feel it, it is others comfort toknowthatyou doſo. Oftentation isyour fin, but a ferious andhumble profeſſion isyour duty, Rom. x. 9.

-128 Afolemn Warning to all Profeffors.

SECT. V.

Aving ſhewedyou inthe former ſection what use

Ufe2.Having you ought not to make of this doctrine, I will next ſhew you what uſe you ought to make of it; andſurely you cannot improvethis point to a better purpoſe than from it totake warning, and look toyourſelves, that you be not of that numberwhodeceive themſelves intheirprofeſſion. Ifthis be fo, fuffer me cloſely to preſs that great apoftolical caution, 1 Cor. x. 12. " Let him that thinks he ſtands, take heed left " he fall." O profeſſors ! look carefully toyour foundation ; benot high-minded, but fear. You have, it maybe, done and fuffered manythings in and for religion ; you have excellent gifts and ſweet comforts ; awarm zeal for God, and high confidenceof your integrity: All this mayberight (for ought I, or, it may be, you know;) butyet it is poſſible it may be falſe alſo: You have ſometimes judgedyourſelves, and pronounced yourſelves upright ; but remember your final ſentence is not yetpronounced by your Judge. And whatif God weigh you over again in his more equal balance, and ſhould fay, Mene Tekel, thou art weighed in the balance and art found wanting: What aconfounded man wilt thou be under ſuch a fentence ! Quaefplendent in confpectu hominis, fordent in conspectu Judicis : Things that are highly eſteemed of men, are an abominationinthe fight of God; he ſeeth not as man feeth. ( Thyheartmay be falſe, and thounot know it ; yea, it may be falſe, and thou ſtrongly confidentofits integrity. ' The faints may approve thee, and God condemn thee; Rev. iii . 1. " Thou hast a name that thou liveſt, butthou art " dead." Men may ſay, there is atrue Nathaniel ; and God may fay, there is a ſelf cozening Pharifee.

Reader, thou hast heard of Judas and Demas ; of Ananias and Sapphira; of Hymeneus and Philetus; oncerenownedand famous profeffors, and thou hastheardwhat they proved at last.

Take heed theircaſe be notthine own; dothey not all, as itwere, with one mouth cry to thee, O profeffor! if thou wiltnotcomewhere we are, do notcozen thyself as we did: ifthou expecteft a better place and lot, be sure thou getafincerer heart : Had we been more ſelf-fufpicious, we hadbeen more fafe.

Iwouldnot ſcareyou with needleſs jealoufies,but Iwould fain prevent fatal mistakes. Do not you find your hearts deceitful in manythings ? Do notyou ſhuffle over ſecretdu-

Afolemn Warning to all Profeffors. 129 ties ? Do not you cenfure the fame evils in others, which you ſcarce reprove in yourſelves ? Are there not many by-ends in duties? Donotyou findyou are far leſs affected with agreat dealof ſerviceand honourdone to God by others, than with a littlebyyourselves ?

Is it not hard to lookupon other men's excellencies without envy, or uponyour own without pride?

Andare you not troubled with abuſy devil, as well as with abadheart ? Hath not he that circuits the whole world, obſervedyou ? Hathhe not ſtudied your conftitution ſins, and foundout that fin which moſt eafily beſets you ? Hathhe lefs malice against your fouls than others ? Surely you are in the verythicket of temptations; thousands of ſnares are round aboutyou. Ohow difficultly are the righteous ſaved ! How hard tobe upright ! How few even of the profeffing world winheaven at laſt !

Otherefore ſearch your hearts, profeſſors, and let thiscaution go down to your very reins ; " Lethim that thinkshe " ſtands, take heed left he fall."

Away with raſh uncharitable cenſures ofothers, and be more juſt and fevere in censuring yourſelves. Awaywith dry and unprofitable controverfies, and ſpend your thoughts upon this great queſtion, Am I found, or am I rottenat heart ? Am I a new creature, or the old creature ſtill in a new creature's dreſs andhabit? Beg the Lord that yoube not deceived in that great point (your integrity) whatever you may be mistaken in. Praythat yoube notgivenup to an heedleſs, careleſs, and vain ſpirit, andthen have religious duties for a rattle, to ftill and quiet your confciences.

Surely that ground work cannever be laid too fure, upon which fo great a ſtreſs as thy foul and eternity muſt depend. It willnot repent thee, Idare promife, whenthou comeſt todie, that thou hast employed thy time and ſtrength to this end: Whilft others are panting afterthe dust of the earth, and faying, Who will ſhew us any good ? be thou panting after the afſurance of the love of God, and crying, Who will thew me howtomake my calling and election ſure? Odeceive not yourſelves withnames and notions ! Think not, because you are for a ſtricter way of worthip, or becauſe you aſſociate with, and are accordingly denominated, one of the more reformed profeffors, that therefore you are ſafe enough : Alas ! how ſmall an intereſt have titles, modes, and denominations in religion ? Suppoſe a curious artiſt take a

VOL. VII. R

Afolemn Warning to all Profeſſors. lump of lead and refine it, and caſt it into the mould, whence itcomes forth ſhining, and bearing fome noble figure, ſuppoſe of an eagle ; yet it is but a leaden cagle. Suppoſe the figure of aman, and that in the moſt exact lineaments and proportions ; yet ſtill it is but a leaden man : Nay, let itbear the figure of an angel, it is butaleaden angel : For thebaſe and ignoble matter is the ſame it was, though the figure be not. Even ſo, take an unregenerate carnal man, let his life be re formed, and his tongue refined, andcall him a zealous Conformiſt, or a ſtrict Non-conformist ; call him a Presbyterian, an Independent, or what you will ; he is all the while but a carnal Conformiſt, or Non-conformist; anunregenerate Presbyterian, a carnal Independent ; for the nature is ſtill the fame, though the ſtamp and figure his profeſſiongiveshimbe not the fame.

Omy friends ! believe it, fine names andbrave words are of little value with God: God will no more ſpare you for theſe, than Samueldid Agag for hisdelicateornaments, and ſpruce appearance : Either make ſure the root of the matter, orthe leaves of avain profeffion willnot long coveryou.

To be deceived by another isbad enough; but to deceive ourſelves, is a thousand times worſe..

To deceive ourſelves in truths of the ſuperſtructure, is bad; and they that do ſo, ſhall fuffer lofs, 1 Cor. iii. 12. But to deceive ourſelves inthe foundation, is a deſperate deceit, and ſhipwrecks all our hopes and happineſs at once.

If any man loſe his money by a cheat, it troubles him; but to loſe his foul by a cheat, will confound him. If aman loſe an eye, an ear, a hand, a foot, yet omnia Deus dedit duplicia, as Chryfoftome ſpeaks;Godhathgiventheſe membersdouble, fo that there is another left ; animam vero unam: But the foul isone, and only one; and if that be damned, you have not another tobe ſaved.

O therefore be reſtleſs till itbe, and tillyouknow it be, out of eternaldanger !

SECT. VI.

Use 3. IN conclufion : If fo many profeffors of religion be cheated in their profeſſion, letallthat are well fatisfiedand affured of their integrity, bleſs the Lord whilft they live for that mercy. O it is a mercy that nounfanctified foul canhave : yea, and it is a mercy that many gracious fouls cannotobtain, though they feek it with tears, andwould part with allthepleasant things they have inthe world to enjoy it.

The invaluable Worth ofsaving Grace

This is that mercy that gives fouls the highest pleaſure this world is acquainted with, or the ſtate of this mortalitycan bear; for letthe well-aſſured ſoul but conſider what it is affured of, Chrift, with the purchases of his blood. O what is this ! " I am my beloved's, and mybeloved is mine," Cant. ii. 16.

What a vital, raviſhing, over-powering efficacy isin that voice of faith! let it but look back a few years, and comparewhat itwas with what it is now ; it was afar off, it is nowmadenigh, Eph. ii. 12, 13. It was not beloved, butisnowbeloved, Rom. ix. 25, 26. It hadnot obtainedmercy, but now hath obtained mercy, I Pet. ii. 10. Or let the aſſured foul look forward, and compare what it now is, and hath, with what it ſhortly ſhall be made, and put in poſſeſſion of : Beloved, (faith the a- " poſtle) now are we the fons of God; but it doth not yet appear what we shall be: But we know that whenhe ſhall appear, we shall be like him, for we ſhall fee him as he is," I John iii. 2.

letthe affuredſoulbut ſteep its thoughts,bymeditation, in theſe ſubjects, and it will be impoſſible to keep him from themoſt agreeable tranſports of joy and delight. Owhat alifehaveyou in compariſon of other men ? Some have two hells, one preſent, another coming; you have two heavens, oneinhand, the other in hope. Some of your own - brethren in Chriſt, that have been, it may be, many years pantingafter aſſurance, are ſtill deniedit; but Godhath indulged fo peculiar a favour toyou. Bleſs ye the Lord, and make his praiſeglorious.

CHAP. III.

Containing the use and improvement of

DOCT. II.

That truegrace is exceeding precious, andgreatly enricheth thefoul that hathit : It is Chrift's gold.

SECT . 1. HE Lord Jeſus here chuſeth the moſt pure, precious, reſplendent, durable, and valuable thing, inallthetreafuries and magazines of nature, to ſhadow forth ſavinggrace, which is infinitely more excellent : Certainly that mustbe the R2

132 The invaluable Worth of Saving Grace. best thing, which the best things in nature canbut imperfectly

forth. What was the golden oil emptied through the twogoldenpipes, Zech. iv. 12. butthe precious graces of God, flowing through Chrift, into all his members : Gold is precious; but one drachm of ſaving grace is more precious than all thegold of Ophir : " Itcannotbe gotten for gold, neither ſhall " ſilver beweighed for a price thereof," Job xxviii. 15. Sure ly gold and ſilver, ſapphires, diamonds, and rubies, are not worth the mentioning, when ſaving grace is once mentioned. For confider it,

1. First, In its cauſe and fountain from whence it flows, and you ſhall find it to be the fruit of the Spirit, Gal. v. 22. who, upon that account, is called the Spirit of grace, Heb. x. 29.

It derives its original from the Most High ; it is fpirit born of Spirit John iii. 6 All the rules of morality, all human dili gence and induſtry can never produce one gracious habit or act alone ; 2 Cor. iii. 5. " Not that we are fufficientof ourselves,"

ofgrace, whenwe lay, itis the fruit and birth of the Spirit ; for fo are common gifts alfo. There are ſeveral emanations from this fun, divers ſtreams from this fountain ; but of all his operations and productions, this of ſaving grace is the moſt noble and excellent. Gifts are from the Spirit as well as grace, but grace is more excellent than the beſt gifts, 1 Cor. xii 31. " Covet earneflly the beſt gifts, and yet thew I unto you a more excel- " lent way." Hence you read in Phil.i. 10. "Of things that " are excellent," or as the original, τα διαφεροντα, mightbe rendered, things that differ, namely, in respect of excellency, not asgoodand evil, but as leſs good and moregood differ. Gifts have their value and precioufness, but the beſt gifts differ as much from grace, as brats fromgold, though both be generated by the influence of the ſame ſun. Gifts (as one faith) aredead graces but graces are living gifts; itis the moſt excellent production of the highest and molt excellent cauſe.

2. Secondly, Confider it in its nature, and you will find it divine, 2 Pet. i. 4. " Partakers of the divine nature," viz. in our fanctification ; not that it gives us the properties of the divine nature, theyare incommunicable; butthe ſimilitude and reſemblance of itis ſtamped upon our fouls, in the work of grace. " Thenewman is renewed inknowledge, after the image of him that created him," Col. iii. 10. The ſchoolmen, and fome of the fathers, place this image or refemblance of God,

The invaluable Worth of Saving Grace. 133 in the natural faculties of the foul, viz. the understanding, memory, and will ; which is an umbrage of a trinity inunity; but it rather conſiſts in the renovation of the faculties bygrace ; for in this we bear thedivine image upon our souls, and that image or reſemblance of God in holiness is the beauty and honourof our fouls.

It is theirbeauty : " How fair, and how pleasant art thou, " O love, for delights !" faith Chriſt of his people, Cant. vii.

6. Natural beauty conſiſts in the symmetry and comely proportion of parts each with the other; ſpiritual beauty in the harmony or agreeableness of our fouls to God: and as it is our chiefeſt beauty, ſo certainly it is our highest honour ; for it givesus acceſs unto God, who is the fountain of honour and glory; and this makes the righteous more excellent than his neighbour ; let his neighbour be what he will, though the blood of nobles run inhis veins, the righteous is more excel. lent thanhe, except ſaving gracebe alſo diffuſed into his foul.

3. Thirdly, Conſider it in its recipient ſubject, and you will find its value ſtill to increaſe ; for the precious oil of favinggrace is never pouredinto anyother thanan elect veffel.

Hence faith, one branch of fanctification, is, with reſpect to its ſubject, ſtiled Thefaith of God's elect, Tit. i. 1. Whosoever -finds true grace inhis foul, may(during the evidence thereof) from it ſtrongly conclude his election, looking backward, and his falvation, looking forward, Rom. viii. 30. It marks and ſeals the perſon in whom it is, for glory, " God hath fet apart " him that is godly for himself," Pfal. iv. 3 .

4. Fourthly, View the precious worth of grace in its excellent effects and inquences upon the foul in which it inheres.

(1.) Itadorns with incomparable ornaments, which are of great price in the fight of God, 1 Pet. iii. 4. Yea, it reflects ſuch beams ofglory in the foul where its feat is, that Chrift himself, the author, is alſo the admirer of it ; Cant. iv. 9. " Thou hast raviſhed my heart, my fiſter, my ſpouſe ! thou " haft raviſhed my heart with one of thine eyes, with one of " the chains of thy neck !" and as one overcome with its excelling beauty, he faith, " Turn away thine eyes from me, for " they have overcome me," Cant. vi . 5.

(2.) lt. elevates and enobles a man's ſpirit beyond all other principles inman; it fets the heart and affections uponheaven, and takes them up with the glory of the inviſible world, Phil . iii. 20. "But our converſation is in heaven, from whencewe " look for the Saviour " Whilſt others are tradingfor corn and wine, for theep and oxen, for feathers and trifles, thegraciou

134 The invaluable Worth of Javing Grace.

" foul is trading with Godforpardonand peace, forrighteoufneſs andlife, for glory and immortality : Truly our fellow- " ſhip is with the Father, and with his Son Jeſus Chriſt," John i. 3.

(3.) Itdoth notonlyraiſe the ſpiritbyconverfing with God, and things above, but transforms the foul, by that converſe, intothe likeness of thoſeheavenly objects it converſeth with ; " Itchanges them into the ſame image," 2 Cor. iii. 18. So thatthough theſanctifiedman ſtill remains the who hewas, yet notthe what he wasbefore; the very temper of his ſpirit is altered.

(4.) It doth not only transform the ſoul in which it is, but preſervesthe ſubject in which it is: it is a fingular preſervative from fin; ſo that though finbe in them ſtill, and works in them ſtill, yet itcannotprevail in them ſtill to fulfil the lufts of it, as it was wont to do, Gal.v 17. Sin conceives, but cannotbring forth fruit unto death; this gives a miſcarrying womb.

(5.) Itdoth not only preſerve it from fin,butgrace eſtabliſheth the foul, inwhom it is, far beyond any other arguments without, or anyother principles within aman. " It is a good " thing that the heart be eſtabliſhed with grace." Heb . xiii, g.

This is thatwhich the apoſtle calls our own ftedfaſtneſs, or that ballaſt we have within ourſelves ; which keeps us right and ftable. O the excellency of grace !

(6 ) To conclude; it is the root of all that precious fruit which we bring forth to God in this world: it is the root of everygracious word in our lips, and of every gracious work in ourhands: be the matter of ourgracious thoughts never fo Excellent, the matter of our heavenlydifcourſes and prayers never ſo ſweet, ſtillgrace is the root of the matter, Job xix.

28. O then what aprecious thing is grace ! 5. Fifthly, View it in itsproperties, andyou will fooner cover its tranſcendent excellencies : the richest epithets are no hyperboles here; we ſeak not beyondthe value of it, whenwe call it fupernatural grace, for ſo it is: it comes down from above, from the Father of lights, Jam. i. 7. Nature can neverbe improved to that height, how much foever its admirers boast of it: nordowe ſtrain toohigh, whenwe call itimmortal grace; for fo hath Godmade it. This is that water which fprings up in the ſanctified foul untoeternal life, John iv. 14. Itwill notdie whenthou dieſt, but aſcend with the soul from which it is infeparable, and be received up with it into glory, Rom. viii. 10. You may outlive your friends; you mayout-

Liveyour eſtates ; you may outlive your gifts ; but you cannot outliveyour graces. : Shall I ſay it is themoſt ſweetandcomfortablethingthatever the foul was acquainted with in this world, next Jeſus Chriſt, the author and fountainof it. Sure, if ſol ſpeak, I have as manywitneſſes to atteſt it, as there be gracious fouls in the world : nothing ismore comfortable than grace, except Chrift ; andyet without grace no foul can feel the comforts of Chriſt, inthetroublesof life, or inthe ſtraits ofdeath. This is a ſpring of comfort!

6. Sixthly, Conſider itin itsdeſign and ſcope; andyou will till difcern more andmore of its precious excellency : forwhat istheaim and endof God in the infuſions and improvements of grace, but to attemper and mould our ſpirits by it, into a meetneſsand fitneſs for the enjoyment of himself intheworld to come ? Col. i. 12. "Giving thanks to the Father, who "hath made us meet to be partakers of the inheritance of the " faints inlight." Compare this with 2 Cor. v. 5. "Now he "thathath wrought us for the ſelf-fame thing is God." Obleſſed deſign ! howprecious muſt that work be,which is wrought for fo high and glorious a purpoſe as this is ? Nowork more excellent, noendmore noble.

7. Seventhly, Conſider the means and inftruments,both principal and fubordinate, employed in this work : many bleſſed inftruments are ſet on work tobeget, conſerve, and improve it in our fouls; andtheſe allſpeak the preciousworth of it. No wife manwilldigfor abaſe and worthless metal with golden mattocks. The blood of Chriſt was ſhed toprocure it, Heb. xiii. 12.

The Spirit of God is fent forth to form and create it; for it ishis ownworkmanship, Ephef. ii. 10. his fruit, Gal. v. 22.

The ordinances and officers of the goſpel were at firſt inſtituted, and ever since continued in the church, for this work's fake, John xvii 17. and Eph. iv. 12. It is the fruit of Chriſt's blood ; yea, and it hath coſt the ſweat and blood of the difpenfersof the goſpeltoo.

Nay, all the works of providence look this way, and aim at this thing, Rom . viii. 28. What is the errand of all God'srods, but to make us partakers of his holiness Heb.xii. 10.

66 8. Eighthly, The high value that the moſt high God ſetsupongrace, thews it to be an excellentthing indeed : Itisof " greatprice in his fight, " Pet. iii. 4. no ſervice finds acceptationwith God, but what is performed by grace: None bue fanctifiedveſſelsare meet for the maſter'suse. " Theend of the

136 The invaluable Worth ofsaving Grace. " commandmentis charity outof apure heart," 1 Tim. i. f.

The weakest performances of grace find acceptance with hìm, thongh clogged with many finful weakneſſes and infirmities, Heb. xi 31, 32. IfGodſo prize it, well may we : thatmadethe jewel, beſt underſtands the valueof it.

9. Ninthly, The hypocritical pretences made to it all over the profeffing world, thew what a moſt precious and defireable thing itis: If there were not fome fingular glory in it, why doth every one covet to be reputed gracious ? Nay, the devil himſelf baits many of his hooks of temptation with a ſhew of grace; for heknows fin hath nonative beautyof its own to entice, and therefore he borrows the paintand pretence of ho lineſstocover it but, oh ! what a dilemma will the hypocrite be pofed with at last ? And how can he answer it when God

ſhall demand ?

If grace were evil, why didſt thou affect the name and reputation of it ? And if it were good, why didſt thou fatisfy thyſelf with the empty nameand ſhadow of itonly ?

10. Tenthly, To conclude: the incomparable eſteem that all good men have for it, ſhews it to be a thing of inestimable price.

Grace is the fum of all their prayers, the ſcope of all their endeavours, the matter of their chiefjoy, the reward of their afflictions and fufferings; their chiefjoys andforrows, hopes and fears in this world, are takenup about it. By all which it appears that its price is above rubies; and all the gold and filver in the worldare butdung anddroſs in comparisonwithit.

:SECT. II.

Containing fix practical inferences from this precious truth. Infer. 1. Is faving grace more precious than gold ? Let them that have it, bless God for it, and not braft. Mens hearts are as apt topuff up and ſwell with ſpiritual, as withmaterial gold: It is hard to be an owner of,much of this gold, and not be lifted up with it. To keep down thy heart, and preſervethine eyes from beingdazzled with theſe thyglorious excellencies, it willbe needful for thee, Chriftian, fometimes toconfider, That althoughgracebe one of the moſt excellent things that ever God created, yet it is but a creature, a dependent thing, 1 Cor. v. 17. Yea, it is not only a creature, but avery imperfect creature yet inthyfoul, labouring under manyweakneſſes, Phil. iii. 12. and fometimes ready to die, Rev. iii. 2.

Practical Inferences from the preciousness of Grace. 137 Though it candomanythings foryou, yet it cannot justify you before God: You cannot make agarmentof ittocover your guilt, nor plead the dignity of it at God's bar for your diſcharge: It is not your inherent, but Chriſt's imputed righteouineſs muſt do that for you, though in other reſpects it be veryneceſſary. Nay, remember how excellent ſoever itbe, it is not the nativegrowth and product of your hearts ; all the grace you have is foreign to your natures; and what you have is received, 1 Cor. iv. 7.

And, laſtly, rememberhe that is moſt proud and conceitedof his own graces will be foundto be the owner of leaſt grace, andhath moſt cauſe to queſtion whether he hath anyor no. isthe nature of grace to humble, abaſe, and empty the foul ; and it is the ſtrength of ourcorruptions which thus puffs usup with vain conceits.

Infer. 2. Is ſaving grace moreexcellent than gold ? What causethenhave the poorest Christians to be wellfatisfied with their lot? To others Godhath given Ishmael's portion, the fatneſs of theearth; toyou Ifaac's, thegracesofthecovenant : Their portion is paid inbraſs, yours in gold. Many of you are poor intheworld, but " rich in faith, and heirs of the kingdom " which God hath promiſed," Jam. ii. 5. What is the duſt of the earth to the fruits of the Spirit ? You are troubled that youhave nomore of the world : It may be if you had more gold, youwouldhave leſs grace. You confider nothowmany are poor and wretched in bothworlds, moneyless and Chriſtleſs too : Youdo not conſider you are near come tothat ſtate, in which all your wantswillbe fully ſupplied; where you ſhall not needthe treasures of the earth, and haveyour defires ſatisfied out of the treaſures of grace andglory.

Infer. 3. Is ſavinggrace gold ? yea, infinitely more precious thangold? Then furely declining Christians are great losers, andhave cause to be great mourners. The remiffion of the leaſtdegree of grace, is more tobe lamented than the loss of thegreatest ſum of gold.

Though the habits of gracebenot loſt, yettheacts ofgrace maybe fuſpended, 2 Sam. xii. 31. Thedegrees of grace may be remitted, Rev. iii. 3. The evidences ofgracemaybe clouded, and conſequently the comforts of grace maybe ſuſpended, Ifa. 1. 10. and theleaft of theſe isſuch a loſs, as all the treasures oftheearthcannot repair. Well therefore maydeclined ChriVOL . VII. S

138 Practical Inferencesfrom thepreciousness of Gracc.

challenge the firſt place among all the mourners inthe world.

Infor. 4. Is grace ſo invaluably precious ? Howprecious then ought the ordinances of God to be to our fouls, by which grace isfirst communicated, and afterwards improved in our fouls! " The law of thy mouth is better unto me than thou- *" fands of gold and filver," Pfal. cxix. 72. and good reaſon, whilft it imparts and improves that towhich gold and filver are butdroſs anddung.

None but theſe that value not grace, will ever flight the means, or deſpiſe and injurethe inſtruments thereof. It is a fad fign of a graceleſs world, when theſe precious things fall undercontemptsand lights .

Infer. 5. Ifgracebeſoprecious,howwatchful ſhould all graciousperfonsbe inthedays oftemptation! Thedeſign of temptation istorob you of your treaſure: When cut-purſes get into the croud, we uſe to ſay, Friends, look to your puries. How many brave Chriſtians have we read and heard of, that have rather choſen to part with their lives, than with their graces, who have " reſiſted untoblood, ftriving againſt fin?" Heb. xii. 4.

O, Chriſtians ! you live ina cheating age; many ſeeming Chriftians have loſt all, and many real Chriſtians have loft much; fomuch, that theyare like to fee but little comfort in thisworld; who are like to go mourning to the grave with that lamentation, Job xxix. 2, 3. " O that it were with me as in times " paft !"

Infer. 6. To conclude: Is there fuch precious worth in favinggrace ? Then blejs Godfor, and diligently use all means to increase and improve it in your fouls. It is gold for precioufneſs, and for usefulness, and muſt notbe laid up in a napkin: That is a fin condemned by the very ſcope of that parable, Matth. xxv. 14, 15.

All Chriftians indeed have not the fame advantages of improvement; but allmuſt improve it according to the advantages theyhave, in order to an account. Referved Chriſtians, whe live too abſtracted from the ſociety and communion of others, anddifperfe not their ſtreams abroad to the benefit of others, nor improve the graces of others for their own benefit, are wanting both to their own duty and comfort. See you aman rich in grace, O trade with him if you can, to improve your ſelves by him ; andthe rather, becauſeyouknow nothow foon deathmay ſnatch him from you, and withhim all his ſtock of grace is gone from you too, except what you madeyour own

Profperity a Furnace to try our Graces. 139 whilſt you converſed with him : But, alas ! alas ! inſtead of holy, profitable, foul-improving communion, fome are fullenly referved ; ſome are negligent and lazy; fome are litigious and wrangling ; more apt todraw forth the droſs, than the gold; Imeanthe corruptions, thangraces of others. And how few there be thatdrivea profitable trade for increaſe of grace, is fad toconfider.

And as grace is not improved bycommunion with men, ſo I doubt moſt Chriſtians thrive but little intheir communion with God: We are too ſeldom in our cloſets, too little upon our knees; andwhen we are there, we gainbut little ; we come notoff ſuch gainers by duty as we might. O Chriſtians ! think whenyou are hearing and praying, Iam nowtrading withheaven for that which is infinitely better than gold. God is rich to all that call upon him : What a treaſure may I get this hour, ifthe faultbe not in mine own heart ? And thus of the ſecondobſervation .

CHAP. IV.

Wherein the third doctrine, being the main fubject of this treatiſe, isopened, andthe method of the whole difcourse stated.

DOCT . Ι.

That only is to beaccountedtruegrace, which is able to endure all those trials appointed or permitted for the discovery of it. T

SECT Ι .

66 HE moſt wife God hath ſeen it fit to ſet allhis people in a ſtate of trial in this world. Firſt, he tries, and thenhe crowns them ; James i. 12. Bleffed is the man that " endureth temptation, wειρασμον, i. e. [probation or trial] ; " for whenhe is tried, hethall receive the crown of life, " &c.

he is ; whether his graces be true or falſe, till theybe tried and examinedbythose things which are to them as fire is to gold. Theſe ſelf-deceivers in the text thought they had grace; yea, they thought they had been rich in grace ; but it proved no better than droſs : And therefore Chriſt here counſels them tobuy of him gold tried in the fire ; i. e. true grace indeed, which appears to be ſo upon the various proofs and examinations of its fincerity, which are to bemade S2

140 Prosperity a Furnace to try our Graces. inthisworld, as well as in the great folemn trial it mustcome tointhe world to come.

The ſcripture ſpeaks of atwofold trial, viz.

Opinions,

Atrial of mens and Graces. 1. First, The opinions andjudgmentsof menaretried as by fire; inwhich ſenſewe aretounderstandthat place, 1 Cor. iii, 12,13. " Now if anyman build uponthis foundation, gold, 66 ſilver, precious ſtones, wood, hay, ſtubble, every man's " work ſhall be made manifeſt; for the day ſhall declare it, becauſe it ſhall be revealed by fire, and the fire ſhalltry eve ry man's work, of what fort it is." "

This text ſpeaks of ſuch perſons as holdthe foundation of Chriftianity, butyet ſuperſtructed ſuch doctrines and practices, aswere no more able to endure the trial, than hay, wood, or ſtubble, can endure the fire *. Such a perſon hereby brings himself to danger ; and though the apostle will not deny the poffibility, yet he afferts the difficulty of his ſalvation ; "He " ſhall be ſaved, yet ſo as by fire †; " i, e. as aman is favedby leaping out of his houſe at midnight, when it is all on fire a bout his ears ; for ſothat phrase imports, Amos iv. 11. and Jude23. Glad toeſcape naked, andwith the loss of his goods; bleſſing God he hath his life fora prey : As little regard ſhall

have to their erroneous notions and unſcriptural opinions at laſt.

2. Secondly, The graces of men arebrought to the teſt, as well as their opinions. Trial will be made of their hearts, as well as their heads ; and upon this trial the everlaſting ſafety andhappineſs of the perſon depends. If aman's opinionsbe fomeof them found hay or ſtubble, yet ſo longas he holds the head, and is right inthe foundation, he maybe ſaved; butif aman's ſuppoſed graces be found ſo, all the world cannot ſave him: There is noway of eſcape, if he finally deceive himself herein. And of this trial of graces my text ſpeaks : Sincere grace is gold triedby fire.

There is a twofold trial of grace ; active and paſſive. First, An active trial of it, in which we try it ourſelves, 2Cor. xiii . 5. " Examine yourſelves ; prove yourſelves ;" i. e. meaſureyour hearts, duties andgraces,bythe ruleof the word; * Upon a thorough trial they raniſh into ſmoke. † From which judgmenthe ſhall eſcape juſt as onedoes naked, orwithhis bare life, outof the midst of flames. Chryfoftome.

Prosperity a Furnace to try our Graces. 141 leehowthey anſwer tothat rule : Bring your hearts and the word together by folemn ſelf-examination ; confer with your reins, and commune with your own hearts.

Secondly, A paffive trial of it: whether we try it or no, God will try it, he willbring our gold tothe touchſtone, and tothe fire. " Thou, O Lord, knoweſt me; thou haſt ſeen " me, and triedmine heart towardsthee," faith the prophet, Jer.xii. 3.

Sometimes he tries the ſtrength and ability of his fervants graces; andthus he tried Abraham, Heb. xi. 17. And fometimeshe tries the foundness and fincerity of our graces ; ſo the Ephesianangelwas tried, and founddroſs, Rev. ii. 2. Andfo

Job was tried, and found true gold, Job xxiii. 10. Theſe trials are not made by God for hisown information; for he knowswhat is inman; his eyes pierce his heart and reins; but for our information ; which is the true ſenſeof Deut. viii. 2. " Thou shalt remember all the way which the Lord thy God " led thee theſe forty years in the wilderness tohumble thee, "and to provethee, toknow what was in thy heart;" i. e. to make theeknow it, by giving thee ſuch experiments and trials of it inthoſe wilderness ſtraits anddifficulties.

And theſe are the trials of grace I amhere to ſpeakof, not excluding the active trials made by ourſelves; no, no, alltheſe trials madeby God upon us, are deſigned toputus upon the trial of ourselves: WhenGod tries, we should try too.

Now the method into which I ſhall caſt this diſcourſe, ſhall betoſhewyou,

1. First, What thoſe things are whichtrythe ſincerityof our graces, as fire triesgold.

2. Secondly, Forwhat ends doth God put the graces of his peopleupon ſuch trials in this world.

3. Thirdly, That ſuch grace only is ſincere as can endure theſetrials.

4. Fourthly, and lastly, To apply the whole, in the mainuſes of it.

SECT. II.

2. First, What those things are which try the fincerity of grace, as fire triesgold. Before I enter into particulars, itwillbe needfulto acquaint you, that theſubject before me isfull of difficulties. There is need, as one ſpeaks, of much cautious reſpect to the various fizesanddegrees of growth among Chriftians, and the viciffi-

142 Prosperity a Furnace to try our Graces. tudesof their inwardcate; elſewe may darken and perplexthe way, instead of clearing it.

The portraiture of a Chriſtian is ſuch as nonecan draw to onemodel, but with reſpect to the infancy of ſome, as well as the age and ſtrength of others.

Great heed ought alſo to be had in the application of marks and ſigns ; we ſhould firſt try them, before we try ourſelves or others by them. Marks and ſigns are by ſome diftinguiſhed into excluſive, incluſive, and poſitive : Excluſive marks ſerve to ſhut out bold pretenders, by ſhewing them how far they come ſhort of a ſaving work ofgrace ; and they are commonly taken from ſome neceſſary common duty, as hearing, praying, &c. He thatdoth not theſe things, cannot have any work of grace inhim ; and yet if he do them, he cannot from thence concludehis eſtateto be gracious : He that ſo concludes, deceives himſelf.

marks rather diſcover thedegrees than the truth of grace, and are rather intendedfor comfortthan for conviction : If we find them in ourſelves, we do not only find fincerity, but eminencyof grace : They beingtakenfromfome raiſeddegree and eminent acts of grace in confirmed andgrown Chriſtians.

Betwixt the two former there is a middle fort of marks, which arecalled poſitive marks, and they are ſuch as are always, and only found, in regenerate ſouls : The hypocrite hath them not; the grown Chriſtianhath them, and that in an eminent degree: The poorest Chriſtian hath them in a lower, but ſavingdegree : Great caremust be taken inthe application of them. And it is paſt,doubt, that many weak and injudicious Chriſtians have •been greatly prejudiced by finding the experiences of eminent Chriftians propoſed asrules tomeaſure their fincerity by. Alas ! theſe no more fit their fouls, than Saul's armour did David's body.

and adue carecarriedalongwith us through this diſcourſe, I ſhall next cometo the particulars, and ſhewyou what thoſe things are which diſcover the ſtate and tempers of our fouls. And though it be true, that there is no condition we are in, no providence that befałs us, but it takes fomeproof, and makes ſome diſcovery of our hearts ; yet, to limit this diſcourſe, and fall into particulars as foon as we can, I shall ſhew what trials are made of our graces in thisworld, by our profperity, and our adverſity ; by our corruptions, and our duties ; and, laſtly, by our fufferings upon the ſcore and account of religion.

Prosperity a Furnace to try our Graces. 143 SECT . III .

First, Profperity, fucceſs, andthe increaſe of outwardenjoyments, are togracewhat fire is to gold. Riches and honours make trial what we are ; andby theſe things many a falfe heart hathbeen detected, as well as the fincerity and eminency of other graces difcovered. We may fancy the fire of profperity tobe rather for comfort than trial ; to refreſh us rather than to prove us; butyouwill find prosperity tobe a great difcovery, andthat ſcarce any thing proves thetruth andſtrength ofmens graces andcorruptions more than thatdoth : Rara virtus eft humilitas honorata, faith Bernard; to find humility with honour, is to find a phoenix. Let an obfcure perſon be lifted up to honour, and how steadyand well compoſed ſoever he was before, it is a thousand to onebut his eyes willdazzle, and his headrunroundwhenhe is uponthe loftypinacle of praise and honour * ; Prov. xxvii. 21. "As the fining-pot for filver, and " the furnace for gold, ſo is a man to his praiſe :" Put the bestgoldintothe fining-pot of praiſe, and it isagreat wonder if a great deal of droſs do notappear, Ifa. xxxix. 2. the vainglory of good Hezekiah roſe like a froth or ſcum upon the pot, whenheatedby proſperity. Itwas ſuch afining-pot to Herod, as diſcovered him to be droſs itſelf, Acts xii. 23. How did that poor worm ſwell under that trial into the conceit of agod, and was juftly deſtroyedbyworms, becauſe he forgat himself tobe one ? We little think what a ſtrange alteration an exalted ſtatewillmake uponour fpirits. When the prophetwould abatethe vain confidence of Hazael, who would not believe that everhe ſhouldbe turned intoſucha ſavage beaſt as the prophet had foretold; he only tells him, " The Lord hath ſhewed me, " that thou shaltbe king over Syria," 2 Kings viii. 13. The meaning is, Do not be too confident Hazael, that thy temper anddiſpoſitioncannever alter to that degree ; thou never yet fat ona throne : When men ſee thecrownuponthyhead,then they will better ſee the true temper of thy heart.

How humble was Ifrael in the wilderness, tame and tractable in alean paſture; but bring them once into Canaan, and the world is ſtrangely altered; then, "we are lords, (ſay they) we "willcome no moreunto thee," Jer. ii. 2, 7, 31. Profperity is a criſis both to grace and corruption. Thence isthatcaution to Ifrael, Deut. x. 11, 12. " When thou haft eaten, and art " full, then beware left thou forget the LordthyGod." Then *Magiftratus indicat virum: i. e. Preferment proves a man.

44 Prosperity agreat Trial. beware, that isthe critical time; furely, thatman muſtbe acknowledged rich, very rich in grace, whoſegrace ſuffers nodiminution, or eclipse by his riches; andthat man deferves doublehonour, whoſe pride the honours of this world cannot provoke and inflame.

Itwas afad truth fromthe lips of a piousdivine in Germany uponhisdeathbed; being ſomewhat diſconſolate, by reflecting uponthe barrenneſs of bis life, ſome friends took thence anoccafiontocommend him, and mind him of his painful miniſtry, and fruitful lifeamong them; buthe cried out, Auferte ignem, adhuc enim paleas habeo ; Withdrawthe fire, for Ihave chaffin me; meaning, that he felthisambition like chaff catching fire from the ſparkles of their praiſes. Like unto which was the faying of another, Hethat praiseth me, wounds me. Buttodefcend into the particular discoveries that profperity andhonour make of the want of grace in ſome, and of the weakness of grace in others ; I will ſhew you what ſymptoms ofhypocrify appear upon ſomemenunderthe trialof profperity, and what ſigus of grace appear inothers under the fame trial.

SECT. IV.

Prosperity diſcoversmany fad ſymptoms of anaughty heart; and, amongothers, theſe are ordinarily moſt confpicuous. 1. First, It cafts thehearts of ſome men into adeep oblivion of God, and makes them lay aſide all care of duty ; Raro fumant foelicibus arae; the altars of rich men ſeldom ſmoke, Deut. xxxii. 13, 14, 15. Jeſurun fucked honey out of the rock, eat the fat of lambs, and kidneys of wheat : But what was the effect of this; he kicked, and forfook God who made him, and lightly esteemed the rock of his falvation. Inſtead of lifting up their hearts in an humble thankful acknowledgment of God's bounty, they lifted up the heel inawanton abuſeof his mercy: In the fatteſt earthwe findthe moſt flippery footing. He that is truly gracions may, in profperity, remit ſome degrees; but acarnal heart there loſeth all thatwhich in a low condition he ſeemed tofave. Augur's deprecation, as tohimfelf, nodoubt, was builtupon his frequent obſervationhow it waswith others; Prov. xxx. 8, 9. " Leſt I be full, anddeny " God."

It is faid in Eccleſ. v. 12. " That the abundance of the rich " willnot fufferhim to ſleep;" and I wish that were the worſt injury it did him; but, alas! itwillnot fufferhim topray, to

Prosperity agreat Trial. 145 meditate, toallowtime and thoughts about his eternalconcernments ; he falls aſleep inthe lap of proſperity, and forgets that there is aGod to be ferved, or a foul to be saved. O this is a dangerous ſymptom of a very graceleſs heart !

2. Secondly, Proſperitymeeting with a graceleſs heart, makes itwholly ſenſual, and entirely ſwallows up its thoughts and affections : Earthly things transform andmould their hearts into their own ſimilitude and nature : The whole ſtrength of their fouls goes out to thoſe enjoyments. Sothoſe graceleſs, yet profperous perſons are described, Jobxxi. 11, 12, 13. " They " take the timbrel and harp, and rejoice at the found of the 66 organ: they ſpend their days in wealth." They take the timbrel, not the Bible. " They rejoice at the found of the " 6 " organ;" not a word of their rejoicing in God. They " fend forth their little ones in thedance :" That is all the catechifm they are taught : " They ſpend theirdays in wealth ;" their whole time, thatprecious ſtock and talent, iswholly laid -out upon theſe ſenſitive things : Either the pleaſure of itpowerfully charms them, or the cares of it wholly engross their minds, that there isnotime to ſpare for God. They live inpleafureupon earth, as it is, Jam. v. 5. juſt as the fiſh lives in the water, its proper element : Take him off from theſe things, and put him upon ſpiritual, ſerious, heavenly employments, and he is Piscis inarido; Likea fish uponthe dryland.

Now, though proſperity may too much influence andenſnare the minds of good men, and eſtrange them too much from heavenly things ; yet thus to engroſs theirhearts, and convert themintotheir own ſimilitude and nature, ſothat theſe things

the centre of their hearts, the very properelement in which they live, is utterly impoffible.

Anhypocrite indeed maybebroughtto this, becauſe, though Janus like, he have two faces, yet he really hath but one principle, andthat is wholly carnal and earthly: So that it is eaſy to make all the water torun into one channel, to gather all into one entire ſtream, inwhich his heart ſhall pour out all its -ſtrength tothe creature.

But a Chriſtian indeedhath adouble principlethatacts him ; though hehave a lawof ſin that moves him oneway, yet there is in him alto the lawof grace, which thwarts and croſſes that principle of corruption : So that as grace cannot do what it would, becauſe of fin; ſo neithercan fin do what it would, becauſe of grace, Gal. v. 17.

Theheart of a Chriſtian, in the midst of enſaaring ſenſitive

VOL. VII. T

146 Prosperity a great Trial. -enjoyments, finds indeedacorrupt principle init,which would •incline him to fall aſleep upon ſuch a foft pillow, and forget God and duty; but it cannot, O no ! itcannotdo fo; there is a principle of gracewithin him, that never leaves jogging, difturbing, andcallinguponhim,tillhe rife and return tohis God, the true rest of his soul.

3. Thirdly, A falſe pretender toreligion, anhypocriticalprofeffor, meeting with profperityand fucceſs, grows altogether unconcerned about the intereſt of religion, and ſenſeleſs of the *calamities of God's people. Thus the prophet convinces the Jews of their hypocrify, Amos vi. 1, 2, 3, 4, 5, 6. "They " were at eaſe in Zion, and truſted in the mountain of Sama- " ria:" And fo, having a ſhadowofreligion, andafulness of all earthly things, they fell to feaſtingand ſporting : " Theydrank " wine in bowls, andanointedthemselves withthe chief oint- " ments, but were not grieved for the affliction of Jofeph." Theycondolednot, Gnaltheber, over the breakings or tearing to pieces of Jofeph : Ifthey are out ofdanger once,letthechurch

for itſelf, they are ſecure in a warm neſt: Let the birds of preycatch anddevour that flock with which they ſometimes affociated, they are not touched with it. Moſescould notdo fo, though in the greateſt ſecurity and confluence of the honours and pleaſures of Egypt, Acts vii. 23. Nehemiah could not do ſo, though the ſervantand favourite of a mighty monarch, and wanted nothing to make him outwardly happy ; yet the pleafures of aking's courtcould not cheer his heart, or ſcatter the clouds of forrow from his countenance, whilst his brethren were in affliction, andthe city of his God lay waſte, Nehemiah ii. 1, 2, 3. Nor indeedcan any gracious heart be unconcerned and ſenſeleſs ; for that union that all the faints have with Chrift theirhead, and with one another, as fellow members in Chrift, willbeget fympathy amongthem in their ſufferings, 1 Cor. xii. 26. SECT . V. BUUT as the fire of profperitydiſcovers this andmuch more droſs in a graceleſs heart, ſo it discovers the fincerity and grace of God's people : I ſaynot that itdiſcovers nothing but grace in them : O that itdid not ! alas! many of them have had agreatdeal of droſs and corruption diſcoveredby it, as was notedbefore : But yet in this trial, the graciouſneſs and uprightness of their hearts will appear in theſe, and fuch like workingsof it.

1. First, Under profperity, ſucceſs, andhonour, the upright

Prosperity a great Trial. 147 heart will labour to ſuppreſs pride, and keep itſelf lowly and humble; and ſtill the more grace there is, the more humility there will be IfGod lift him up, he will lay himself low, and exalt his God high. So did Jacob when God had raiſed. and enlargedhim ; Gen. xxxii. 10. " I am not worthy of the " leaſt of all the mercies, and of all the truth, which thou hast " ſnewedunto thy ſervant, for with my ſtaff I paſſed over this " Jordan, and now I am become two bands."

Great was the difference in Jacob's outward condition at his return, from what itwas at his firſt paſſage over Jordan ; then poor, now rich ; then ſingle and comfortless, now the head of agreat family : Yea, but though his outward eſtate was altered, the frame of his heart was not altered. Jacob was an holy and humble man whenhe wentout, and ſo hewas when he returned : He saw a multitude of mercies about him, and among them all not one but was greater than himself. I dare not ſay every Chriſtian under proſperity can at all times manifeſt like humility; but I am ſure what pride and vanity foever may riſe in a gracious heart tried by profperity, thereisthatwithinhim will give check to it : Hedarenot ſuffer ſuch proud thoughts to lodge quietly in his heart ; for, alas ! hefees that in himself, and that in his God, that will abaſe him: Grace will make him look back to his original condition, and ſay, with David, " What am I, O Lord God ? and what " is my father's houſe, that thou hast brought me hitherto ?"

2 Sam. vii. 18. Itwill make him look in, and ſee the baſeneſs of his own heart, and the corruptions that are there, and admire atthe dealings of Godwith ſovile a creature. O, thinks he, ifothers - did but know what I know of myself, they would abhorme more than now they esteem and value me.

2. Secondly, Proſperityusually draws forth thefaints lovetothe. God of their mercies : that which heats a wicked man's lufts, warms a gracious man's heart with love and delight in God.

were the words of that lovely ſong which David ſang intheday that the Lord delivered him out of the hands of all hisenemies, and from the hand of Saul; and he said, " Iwill " love thee, O Lord, my strength," Pfalm xviii.title andver. 1. compared. Theſe outward things are notthe main grounds andmotivesoftheir loveto God; no, no,they love him whenhe takes away, aswell aswhenhegives : but theyare ſanctified in Aruments to inflame their love to God: they boil up awicked man's lufts, but they melt agracious man's ſoul. O inwhata

148 Prosperity agreet Trial. Pang of lovedid David go into the prefenceof Godunder the ſenſe of his mercies ! his melting mercies ! whenhe thus pouredout his whole foul in a ſtream of love to his God, 2 Sam. vii. 19, 20, " Is this the manner of men, O Lord God ? And " what can David ſay more unto thee?" An expreffion that turns up the very bottom of his heart.

3.Thirdly, Profperity and comfortable providencesdouſually become cautions againſt ſin, when they meet with a fanctified foul. This is the natural inference of a gracious foul from them: hath God pleaſedme, thenhath he obliged me to take more care to pleaſe him : O let me not grieve him, that hath comforted me ! So Ezra ix. 13. " After ſuch a deliverance as " this, ſhould we again break thy commandments !" What ! break his commandments who hath broken our bonds ! God forbid!

It was an excellent reſolution of a Chriſtian once, who receiving aneminent mercy at the ſame time he felthimselfunder the powerof a ſpecial corruption ; " Well, (faithhe) now will " Igoforth in the ſtrength of this mercy, to mortifyandfub- " due that corruption. " I will not meaſure every Chriſtian by the eminent workings of grace in ſome one; but furely fo far I may fafely go, that ſincerity knows not how to fin, becauſe grace hathabounded, any more than it dare fin, thatgracemay abound.

4. Fourthly, A truly gracious foul will not be ſatisfiedwith allthe profperity and comforts in the world for his portion : Not thine, Lord, but thee, is thevoice of grace. When providencehed beenmore than ordinarily bountiful in outward things to Luther, he began to be afraid of its meaning, and earnestly proteſted, God ſhouldnot put himoff ſo, " The Lord is my " portion, faith mysoul," Lam. iii. 24. and the foul canbeſt tell what it hath made its choice, and whereon ithathbeſtowed its chief delights and expectations.

An unfound heart will accept theſe for its portion : if the world be ſure to him, and his deſigns fail not there, he canbe content to leave God, and foul, and heaven, and hell at hazard; but focannot the upright. Theſe things in fubordination ; but peither theſe, nor any thing under the fun, in comparisonwith, or oppofition to God.

Adverſity a Furnace to try our Graces. 149

4CHAP. V

Shewingwhat probation adverſity makes of the fincerity or unfoundness of our hearts.

SECT. I. HAT adverſity is a furnace to try of what metal our hearts are, none can doubt, that hath either ſtudied the ſcuptures, or obſerved his own heart under afflictions.

When the droſs and ruft of hypocrify and corruption hadalmoſteaten out the heartof religionamong the Jews, then faith God, " I will melt them, and try them; for what ſhall Ido " for thedaughter of my people ?" Jer ix. 7. Here affliction isthe furnace, and the people are the metal caſt into it, and theend of it is trial. I will melt them, andtry them , what other courſe ſhall I take with them ? If I let them alone, their lufts, like the ruſt and canker in metals, will eat them out. Profperity multiplies profeffors, andadverſitybring them tothe test; thenhirelings quickly become changlings. The guilded potſherdgliſters till it come to ſcouring. The devil thought Job had been fuchaone, and moves that he may be tried this way; being confidenthe wouldbe foundbut droſs inthe trial, Job i. 11. But though the furnace ofaffliction discovered ſome droſs inhim (as it will in the beſt of men) yet he came forth as gold.

In this furnace alſo grace is manifeſted: it is ſaid, Rev. xiii. 10. " Here is the faith and patience of the faints ;" i e. here isthe trial anddiſcovery of it in theſe days of adverſity. It was aweighty ſaying of * Tertullian to the perfecutors of the church inhis days, Probatio innocentiae noftrae, eft iniquitas veftra; Your wickedneſs is the trial of our innocency. Conſtantius, the father of Conſtantine, made an exploratory decree, that all who would not renounce the Chriſtian faith, ſhould loſe their places of honour and profit. This preſently ſeparated the droſs from the gold, whichwas hisdeſign; for many renounced Chriſtianity, and thereupon were renounced byhim ; and those thatheldtheir integrity, were receivedinto favour.

Intime of profperity, hypocrify lies covered in the heart like neſts inthe greenbushes ; butwhenthewinter of adver-

* Tertul. in Apol.

150 Adverſity a Furnace to try our Graces. fity hath made them bare, every body may ſee them without ſearching.

But to fall into cloſer particulars ; it will be neceffary toenquire what effects of adverſity are commontoboth the found and the unfound; and then what are proper to either inthis cloſe trial by adverſity.

SECT. II. ITwill beexpedient tothedeſign I manage in this diſcourſe, to ſhew in the firſt place what are the common effects of adverſity toboththe godly and ungodly; for in ſome things they differ not, but as it is with the one, ſo alſo with the other : As,

1. First, Both the godlyand ungodlymayfear adverſity before it comes : to be fure a wicked man cannot, and it is evident many godly mendonot, come up to the height of that rule, James i. 2. " To account italljoywhen they fall into di- " verſe temptations," or trialsbyadverſity.

It is faid, Ifa. xxxiii. 14. " The finners in Zion are afraid; " trembling furprizeth the hypocrite ;" namely, under the apprehenfion of approaching calamities; and it is true alſo, the faints in Zion may be afraid : "My fleſh trembleth for fear of " thee; and I am afraid of thy judgments," said holy David, Pfal. cxix. 120. and Job iii . 23. " The thing which I greatly " feared(faith thatupright foul) is come upon me." There isa vaſt differencebetwixt a ſaint's firſt meeting with afflictions, and hispartingwiththem; he entertainsthem ſometimes with trembling; he parts with them rejoicing, ſmiling onthem, andbleffingthem in the name of the Lord. So that by this the upright, and the falſe heart, are not diſcriminated; even ſanctified nature declines ſuffering and troubles.

2. Secondly, Both the godly and ungodlymay entertain af Aictions with regret and unwillingness when they come. Affictions and troubles are wormwood and gall, Lam. iii. 19. Andthat goes notdownpleasantly with fleshandblood, Heb. xii. 11 . No affliction for the preſent ſeemeth joyous, but " grievous ;" he means to God's own people ; they are in heavineſs through manifold temptations or trials bythe rod, 1 Pet. i. 6. WhenGodgives the cup of affliction into the hands of the wicked, how do they reluctate and loath it ? Howdotheir ſtomachs riſe at it ? Andthoughthe portion of the faints cup bemuch ſweeterthan theirs,(for that bitter ingredient of God's vindictive wrath is not in it), yet eventhey ſhrink from it, and loth theyare to taſte it.

a Furnace to try our Graces. 157 3. Thirdly, Both the one and other may be impatient and fretful in adverſity; it is the very nature of flesh andblood to be fo. " The wicked are like the troubled ſea, which cannot

65 reft, whoſe waters caſt forth mire and dirt," Ifa. lvii. 20. It is an alluſion tothe unſtable and ſtormy ocean : you know there is naturallyan eſtuation andworking inthe fea, whether itbe incenſedbythe wind or no; but if a violent windblow upon the unquiet ocean, O what a raging and foaming is there ! what abundance of traſh and filth doth it at ſuch times caft out!

Now, though grace make a great difference betwixt one and another, yet I dare not ſay, but even a gracious heart may be very unquiet and tumultuous in the day of affliction. Sanctified fouls have their paſſions and lufts which are too little mortified; evenas ſweat-briar andholy-thiſtles have their prickles, as wellas the worthless bramble. Jonah was a good man, yet his foulwas ſadlydiſtempered by adverſe providences ; Jonah iv. 9. " Yea, (faith he, and that tohis God) Ido well to be angry, "evenuntodeath."

4. Fourthly, Both theone andthe other maybe weary of the rod, and think the day of adverſitya tedious day, wiſhing it wereonce at an end. Babylon ſhall beweary of the evil that Godwill bring upon it, Jer. li. ult. AndO that none of Zion's children were weary of adverſity too! How ſad a moan doth Job make of his long continued affliction, Job xvi. 6, 7. " Though I ſpeak, my grief is not aſſuaged ; and though I " forbear, what am I eaſed ? But now he hath made me " weary."

And if you look into Pſalm vi. 3, 6. you may fee another - ſtrong Chriſtianeven tired intheway of affliction : "My foul (faith David in that place) is ſore vexed, butthou, O Lord, " how long ? I am weary with mygroaning."

66 5. Fifthly, Both the one andthe othermay bedriven totheir knees by adverſity. Lord, in trouble have they viſited thee; theyhave poured out a prayer when thy chaſteningwas upon them," Ifa. xxvi. 16. Not that agodly perton will pray no longer than the rod is at his back ; Ono, he cannot live without prayer long, howfew calls foever he hath to that duty by the rod ; butwhen the rod is on his back, he will be more frequently and more fervently upon his knees; indeed many graceleſs hearts are like childrens tops, which will go no longer than they are whipt; they cannot find their knees and their tongues, till God find a rod to excite them. A dangerous ſymptom. The fameaffliction may put a gracious, anda grace-

132 Adversity a Furnace to try our Graces. leſs ſoul to their knees ; but though in the external matter of duty, and in the external call oroccaſion of duty, they ſeem to agree, yet is there a vaſt difference inthe principles, manner, and ends of theſe their duties; as will evidently appear in its proper place in our following diſcourſe.

But bywhat hath been ſaid in this section, you may ſee how in ſome things the holy upright foul acts too like the unſanctified, and in other thingshow much the hypocrite may act like a faint; he may be externally humbled, ſo was Ahab ; he may prayunder therod, Mal. ii. 3. yea, and request others topray forhim, ſodid Simon, Acts viii. 24.

SECT. III. BUT though the found and unfound heartdiffer not in ſome external carriages under the rod, yet there are effects of adverſitywhich are proper to either, and will difcriminate them. To which end let us firſt ſee what effects adverſity is usually followed withal in unfound and carnal hearts ; and we shall find among others, theſe five ſymptoms of anaughty heart appearingundercroſſes and afflictions.

1. First, Agraceleſs heart is not quickly and easily brought to ſee thehand of God in thoſe troubles that befal it, and be duly affected with it; Ifa. xxvi. 11. " Lord, when thy hand is " lifted up, they will not fee:" when it has ſmitten, or is lifted up to ſmite, they ſhut their eyes ; it is the malice of this man, or the negligence of that, or the unfaithfulness of another, that hath brought all this troubleuponmc. Thus the creature is the horizon thatterminates their fight, and beyond that they uſually fee nothing. Sometimes indeedthe hand of God isfo immediately manifeſted, and convincingly discovered in afflic tions, that they cannot avoid the fight of it, and then they may, in theirway, pour out a prayer before him; but ordinarily they impute all to ſecond cauſes, and overlook the firſt cauſe of their troubles.

2. Secondly, Nor is it usual with theſe men under the rod to retire into their cloſets, and fearch their hearts there, to find out the particular cauſe and provocation of their affliction : " Noman repented himof his wickedneſs, ſaying, What have " I done ?" Jer. viii. 6. What curſed thing is there with me, thathath thus incenſedthe anger of God againſt me ! God vi fits their iniquities with afflictions, but they viſit not their own hearts by ſelf-examinations. God judges them, but theyjudge not themselves: He ſhews their iniquities in a clear glaſs, but none faith, What have I done ? This phrafe, What haveI

Adverfity & Furnace to try our Graces. 153 done? is the voice of one that recollects himself after a rath action; or the voice of a man aftoniſhed at the discovery afflictionsmake of his fins , but no fuch voice as this is ordinarily heard among carnal men.

3.Thirdly, An unfoundprofeffor, if lefttohis choice, would rather chuſe ſinthan affliction ; andfees more evil in that, than inthis.

And it cannot be doubted, if we confider the principleby whichallunregenerate menare acted, is ſenſe,notfaith. Hence

Job's friends wouldhave argued his hypocrify, Job xxxvi. 21. And had their application beenas right as their rule, it would haveconcludedit; This (viz. fin) hast thou chofen, rather than affliction.

Idonot ſay that an upright man cannot commit a moral evil, to eſcape a penal evil. O that daily obſervationdid not tooplentifully furnith us with fadinſtances of that kind ! But uprightonesdo not, dare not, uponaſerious deliberate difcuffionanddebate, chuſe ſin rather than affliction ; what they maydo upon ſurpriſals, andin the violence of temptation, is of another nature.

Buta falfe andunfound heartdiscovers itself in the choice it makes upon deliberation, and that frequently when fin and troublecome in competition. Put the cafe, faith Auguſtine, a ruffian ſhould with one hand fetthe cup of drunkenneſs to thy mouth, and with the otheradagger tothy breaſt, and fay, drink or die; thou ſhouldeſt rather chuſe todie fober, than to liveadrunkard: Andmany Chriſtians have reſiſteduntoblood, Ariving against fin, and, with renownedMoſes, choſenafflic. tion, the worst of afflictions, yea, death itſelf in the moſt for midableappearance, ratherthan fin; andit is the habitual temperand reſolution of every gracious heart ſo to do, though thoſeholy reſolutions are ſometimes over-borne by violence of temptation.

But the hypocritedreads leſs the defilement of his foul, than the lofs of his eſtate, liberty, or life. Ifyou ask uponwhat groundthendoth the apoſtle ſuppoſe, 1 Cor. xiii. 3. a man may give his body to be burnt, and not have charity; that thesalamander of hypocrify may live in the flame of martyrdom? The answer is at hand; They that chuſedeath in the fenfeof this text, donotchuſe it toeſcape fin, but tofeedand indulge it. Thoſe ſtrange adventures (ifanyfuch be) are rather to maititain their own honour, and enrol theirnames among worthyandfamous perſons topoſterity; or out of ablindzeal VOL. VII. U

454 Adverſity a Furnace to try our Graces. to their eſpouſed errors and miſtakes, than in adue regardto thegloryof God, andthe preſervation of integrity. ' I fearto • ſpeak it, but it must be ſpoken, (faith * Hierom), That even • martyrdom itſelf, when ſuffered for admiration and applauſe, *profits nothing, but that blood is thed in vain.' 4. Fourthly, It is theproperty of an unregenerate ſoul, under, adverſity, toturn from creature tocreature for ſupport and comfort, and not from every creature to God alone. So long as their feet cantouchground, I mean, feel any creature relief or comfort under them, theycan ſubſiſt and live in afflictions ; butwhenthey loſe ground, when allcreature refuge fails, then their hearts fail too.

Thus Zedekiah, and the ſelf-deceiving Jews, when they faw theirown ftrength failed them, andthere was little hope left that they ſhould deliver themſelves from the Chaldeans, what. dothey in that ſtrait ? Do they, with upright Jehoſhaphat ſay, " Our eyes are unto thee ?" No, no, their eyes were upon Egypt for fuccour, not upon Heaven; well, Pharaoh and his aids are left ſtill, all hope is not gone, Jer. xxxvii. 9. See the like in Ahaz, in a fore plunge and diſtreſs he courts the king of Affyria for help, 2 Chron. xxviii. 22, 23. Thatproject failing, why then he will try what the gods of Damafcus cando for. him; any wayrather than the right way, Flecterefinequeam fuperos, Acheronta movebo.

So it is with many others : if one childdie, whatdo they do, run to God, and comfort themselves in this, the Lord liveth, though my child die. If an eſtate be loſt, and a family ſinking, do they with David comfort themselves in the everlaſting covenant, ordered and fure ? No, no ; but if one relation die, there is another alive ; if an eſtatebe loſt, yet not all; ſomething is left ſtill, and the cafe willmend.

As long as ever tuch men have anyviſible encouragement, they will hang upon it; and not make up all in Chrift, and encouragethemſelves in the Lord. To tell them of rejoicing inthe Lord, when the fig-tree bloſſoms not, is what they cannot underſtand.

5. Fifthly, To conclude; an unfoundheart nevercomes out of the furnace of affliction purged, mortified, and more fpiritual andholy than whenhe was caſt into it; his ſcum and droſs isnot there ſeparated from him ; nay, the more they are afflic-

Times dicere, feddicendum eft; martyrium ipfumfiideo fiat ut admirationi et laudi habeatur a fratribus : fruftrafanguis effufus eft. Hier.

a Furnace to try our Graces. 155 " ted, the worſe they are. Why ſhould ye be ſmitten any " more ? ye will revolt more and more," Ifa. i. 5. And, to keep toourmetaphor, confult Jer. vi. 29. Godhadput that incorrigible people into the furnace of affliction, and kept them long in that fire; and what was the iſſue ? Why, faith the prophet, " The bellows are burnt, the lead isconfumedof the " fire, the founder melteth in vain, &c. reprobate ſilver ſhall " men call them, becauſe the Lordhath rejected them."

If the fire of affliction be continually blown tillthe very bellows be burnt, that is, the tongue, or rather the lungs of the prophet, which have ſome reſemblance tobellows; though theſe beevenſpent in reproving, and threatening, anddenouncing woeuponwoe,and judgment upon judgment, and God fulfils his wordupon them; yet ſtill they are as before; the droſs remains : though Jerusalem be made a furnace, and the inhabitants the fleſh boiling in it, as is noted (pertinently to my diſcourſe) in Ezek. xxiv. 6, 13. the fcum remains with them, and cannot be ſeparatedby the fire; and the reaſon is plain, becauſe no affliction in itſelf purges ſin, but as it is ſanctified, and works in the virtue of God's bleſſing, and in pursuance of the promises.

O think on this you thathavehadthousands of afflictions in one kind and another, and none of them all havedone you good; they have not mortified, humbled, or benefited you at all: And thus you feewhat the effects of adverſity are, when it meets with agraceleſsheart.

SECT. IV. Y this time, reader, I ſuppoſe thou art desirous toknow meetwith anhonest and fincere heart : Only, before I come to particulars, I think it needful to acquaintthee, that the fruits of afflictions are moſtly after-fruits, and not ſodifcernableby the Chriftian himself under the rod, as after he hath been exercifed by ir, Heb. xii. 11. and calmly relects upon what is paſt; nor doth every Chriſtian attain the fame meaſure and degree ; ſome rejoice, others commonly ſubmit; but I think theſe ſeven effects are ordinarilyfound in all upright hearts that paſs under therod.

1. First, The fincere and upright foul betakes itſelf to God -in affliction ; Job i. 20. When God was ſmiting, Job was praying; when God afflicted, Job worſhipped: So David, Plalm cxvi. 3, 4. " I found forrow and trouble, then called I

156 Adverſity a Furnace to try our Graces. "upon the name of the Lord." And whenthe meſſenger of Satanbuffered Paul, " For this cauſe(faithhe) Ibefought the " Lord thrice," 2 Cor. xii. 8. Alas ! whither ſhould a child go indiſtreſs, but to its father ?

2. Secondly, He fees and owns the hand of God in his afflic tions, howmuch or little foever of the inſtruments of trouble appear. The Lordhath taken away, taith Job, Job i. 21. God hath bidden him, faith David, 2 Sam. xvi. 10. If the blow comefrom the hand of a wicked man, yet he fees thatwicked hand in God's righteous hand, Pialm xvii. 14. And this apprehenfion is fundamental to all that communion menhave with God in their affl étions, and to all that peaceableneſs and gracious fubmiffion of their ſpirits underthe rod : Hethat lees nothing of God in his troubles, hath nothing of God in his foul.

3. Thirdly, He can juſtity God in all the afflictions and troublesthat comeupon him, be they never ſo levere. " Thou " art ju in all that is brought upon us," ſaith Nehemiah, Neh. ix. 33. " Thou hast puniſhed us leſs than our iniqui- " tiesdeferve," ſaith Ezra, Ezra ix. 13. " It isof the Lord's " mercy we arenotconfumed," faith the church, Lam. iii. 22. Arewe in Babylon ? It is a mercy we are not inhell. IfGod condemn him, yethe will justify God; if God caſt him intoa ſea of trouble, yet he will acknowledge, inall that feaoftrouble, there is notonedrop of injustice. If Ihave notdeferved fuch uſage from the hands of men, yet I have deſerved worſe than this at the hands of God.

4. Fourthly, Afflictions use to melt and humble gracious hearts; there is an habitual tenderness plantedintheir ſpirits, andajuſt occafion quicklydraws it forth : And ſo uſual a thing it is for gracious hearts to be humbled under the afflictings of God, that affliction isuponthat ſcorecalled humiliation : effect putforthe cauſe, to ſhew where one is, the other will The be, 2Cor. xii. 21. MyGod will humble me, i. e. he will afflict mewith the fight of your fins anddisorders ; and if agracious foulbe ſo apttobe humbled for other mens ſins, much more forhis own.

5. Fifthly, The upright foul is inquiſitive under the rod, to findout thatevil for which the Lord contendswith him by affliction ; Job x. 2. " Shew me wherefore thoucontendeſtwith " me:" And Job xxxiv. 32. " That which I ſeenot, teach thou me : If Ihavedone iniquity Iwilldo no more." So Lam. iii. 39, 40. " Letus ſearch and tryour ways, andturn a- "gain to the Lord." In afflicting,God ſearches them, andupder affiction theyſearch themselves : Willingtheyare tohear

Adversity a Furnace to try our Graces. 157 thevoiceof therod, and glad of anydiscovery it makes of their hearts.

Sixthly, The upright heart chuſeth to ly under affliction, rather than to be delivered from itby fin. I ſay, this isthe choiceandreſolution of everyupright heart, howeverit maybe

over-borne bythe violence of temptation, Heb. xi. 35. Notacceptingdeliverance, viz. upon finful terms andconditions.

They are ſenſiblehow the fleſh ſmarts under the rod, buthad rather it ſhould finart, thanconfcience ſhould smart underguilt. Affliction, faithan upright foul, grieves me, but fin willgrieve God; affliction wounds my fleſh, but fin will wound myfoul. Deliverance I long for, but I will not pay ſo dear for it, how much ſoever Idefire it : Nolo tanti emere poenitentiam : Outward eaſe is ſweet, butinward peace is ſweeter.

7. Seventhly, He prizeth the ſpiritual goodgottenby afflietion, above deliverance from it, and can bleſsGod from his heart for thoſe mercies, howdear ſoever his flemhath paid for them; Pfalm cxix. 67, and71. " Itis good for me that Ihave " been afflicted." Such is the value the people of Godhave for ſpiritual graces, that theycannot think them dear, whatever their fleſh hath paid forthem. The mortification of one luft, one discoveryof fincerity, one manifeſtation of God to their fouls, doth much more than makeamends for all that they haveenduredunder the rud.

Is patience improved, ſelf-acquaintance increaſed, the vanity ofthecreaturemore effectuallytaught, longings after heaven enflamed ? O bleſſed afflictions, that are attended with ſuch bleſſedfruits ! Itwas the ſaying of a holyman, under a fore trouble for thedeath of anonlyfon,when inthatdarkday God hadgraciouslymanifeſtedhimself tohis foul ; 'O, (faith he) I 'wouldbecontented, if itwere poſſible, to layanonly fon in thegrave everyday I have to live inthe world, for one fuch *diſcoveryof the love of Godas Inow enjoy.'

158 Abstinencefrom Sin a Discovery of the Heart.

CHAP. VL.

Shewing indwellingfin to be to grace, what firezis togold; and howthefoundness and unfoundness ofourheartsare discovered byourcarriage towards it.

SECT . Ι .

Rofperity and adverſity put ſincerity to the trial ; but no thing makes adeeper ſearch into our boſoms, nothing fifts our ſpirits more narrowly, or tells us what our ſtate is more plainly, than our behaviour towards that corruption thatdwells in us ; the thorn is next neighbour to the roſe : Sin and grace dwell not only in theſame ſoul, but in the fame faculties. The collier and fuller dwell in one room; what one cleanfeth the other blacks . Of all the evils God permits in this world, none is more grievous tohis people than this : They fometimeswonderwhy the Lord will fuffer it to be ſo; why, furely, among other wife and holy endsof this permiffion, theſe are fome.

They are left to try you, and to humble you : There is no intrinfical goodness in fin; but, however, in this it occafions good to us, that by our carriage towards it, we difcern our fincerity. The touchſtone is a worthleſs ſtone in itſelf, but it ſerves totry the gold; I John iii. 9, 10. " Whosoever is born " of God. doth not commit fin; for his feed remaineth inhim, " andhe cannot fin, becauſe he is born of God: In this the " children of Godare manifeſt, and the children of the devil :" q.d. Inreſpect of their carriage towards fin, the one and other is plainly manifeſted: This is that which ſeparates the droſs from thegold, and ſhewsyou whatthe true ſtate of men's perfons, and tempers of their hearts is. Bynot finning, we arenot tounderſtand a total freedom from it in this world, as if it implied any fuch perfectionof the people of God in this world; that is the Popich and Pelagian ſenſe : Noryet muſtwe take it inthe Arminian ſenſe, who, to avoid the argument of the orthodox, will underſtand itof the fin against the HolyGhoft. What a strangethingwouldit be, to make thata characteriſtical note of diſtinction betwixt the godly and ungodly, which fo very few, even of the moſt ungodly, are ever guilty of?

But the manner of our behaviour towards fin, and our carriage towards it before, or under, or after the commiffion of it, in that the children of God are manifeſt, and the children of thedevil.

Abstinence from Sin a Discovery of the Heart. 159 Now, there are five things relating to fin, that diſcriminate and mark the ſtateof the perfons : The difference is difcernible.

1. Abſtinence from fin. 2. Hatred of fin. 3. Trouble about fin. 4. Subjection to fin. 15. Oppoſition of fin. SECT. II.

In our (1.) THE grounds and motives of our abſtinence do very clearly manifeſt the ſtate of oursouls ; what they are inthe regenerate and unregenerate, is our next work : Andlet it be confidered,

1. First, That an unfound andunrenewedheart may abſtain from one fin, becauſe it is contrary to, and inconſiſtent with another fin : For, itis with the ſins of our natures, as it is with the diſeaſes of ourbodies : Though all diſeaſes be contrary to health, yet ſome diſeaſes, as the fever and palſy, are contrary to each other. So are prodigality and covetouſneſs, hypocriſyandprofaneneſs. Theſe oppoſe each other, not formutual deſtruction, as finandgrace do, but for ſuperiority, each contending for the throne, and ſometimes taking it by turns. It iswith ſuch perſons as with that poſſeſſed man, Matth. xvii. 15. whom the ſpirit caſts ſometimes into the fire, ſometimes into the water : Or if one ſubdue the other, yet the heart is alſo ſubdued to the vaſſalage of that luſt that is uppermoſt in the foul.

2. Secondly, An unrenewed foul maybekept from thecommiſſion of ſome ſin, not becauſe there is a principle of grace within him, butbecauſe of ſome providential reſtraint without him, or upon him : For, it often falls out, that when men haveconceived ſin, and are ready to execute it, providence claps on the fetters of reſtraint, and hinders them from fo doing.

Abimelech, Gen. xx. 6, and 17. compared, I with-held thee : And though perfons ſo reſtrained, havenot thegood of ſuch providences, yet others have ; for by itaworld of mischief is prevented in the world, which otherwise would break out; and to this act of providencewe owe our lives, liberties, eſtates, and comforts in thisworld.

3. Thirdly, An unfound heartmaynotcommit ſome fins, not becauſe he truly hates them, but becauſe his conſtitution in-

160 Abstinencefrom Sin a Discovery of the Heart. clineshimnot to them : Theſe men are rather beholden to a goodtemperofbody, than to agracious temperof foul. Some mencannotbe drunkards if theywould, others cannotbe covetous and baſe; they are made emeliori luto, of amore refined metal than others ; but chaſte and liberal,juſt and fober nature, is but nature till : The beſt nature, inall its endowments, is but nature at the beſt.

4. Fourthly, A graceleſs heartmaybe reſtrained from ſia by the force of education and principles of morality that way in- ſtilled into it. Thus Jehoaſh was reſtrainedfrom fin, 2Kings xii. 2. "AndJehoaſhdid thatwhich was right in the fight of " the Lord, all thedayswherein Jehoiadah the prieſt inſtructed " him." Thefear of a parent or maſterwill do a great deal more with fome in this caſe than the fear of God. The influence of a ſtrict educationnips off the excrefcencies of budding vice. Theway we are taughtwhen young, we keep when old : This isthe influenceof manuponman, not the influence of the regenerating Spiritupon men.

5. Fifthly, A gracelets heartmaybekeptfrom ſome ſinsby thefearof theevents, both in this world, and that to come. Sin that isfollowedwith infamyand reproach amongmen, may on this ground beforborn; not becauſeGodhath forbidden it, butbecauſe human laws will puniſh it, andthe fober worldwill brandus for it : And fome look farther, to the punishmentof fininhell; theyare not afraid to fin, but they are afraid to burn.

Here ſin is like a ſweet roſe ina brake of thorns; fain we wouldhave it, but we are loth to tear our fleſh to come byit.

It isgoodthat fin is prevented anyway; but tobe kept on this ground from fin, doth notargue the eſtate of the perfon tobe good: And thus you fee fome of thegrounds onwhich carnal men are reſtrained; andin this "the children of the devil are " manifeſt."

ECT. III. BUT there are grounds ofabſtinence from fin, bywhich " the children of Godare alfomanifeſted;" and fuch are theſe that follow :

1. First, A fincereheartdares not finbecauſe of the eye and fear of God, which is upon him: So you find itin Jobxxxi.

1, and 4. he durft not allow his thoughts to fid, becauſe he lived under the awe of God's eye. Nehemiah durit not do as former governors,had done, though an opportunitypreſentedtoenrichhimself, because of thefear of his God, Nehem.Ve

Hatred of Sin a Trial of Grace. 161

15.Thefoul that lives under the awe of this eye willbe as confcientiouswherenodifcovery canbe madeby éréatures, as ifalltheworld looked on, Levit. xix. 14. " Thơu ſhalt not "curſethedeaf, nor putaſtumbling-block beforethe blind; "but fhalt fearthy God, I am the Lord."

What ifamando curse the deaf, thedeaf cannothear him, andwhat ifhe do puta ftumbling-block before theblind, the blind cannot ſee him : True,but God fees him, Godhears him; that is enough to ámán that hath the fear of the Lord oponhisheart.

2. Secondly, As the fear of God,fothe love of God, isa principleof restraint from fin tothe foul that is upright. This kept back Joſeph from fin, Gen. xxxix. 9. "How can I do *thisgreatwickedneſs, and fin against God?" How can I? Hespeaks asaman that feels himselfboundupfrom fimbythe goodness and love of God, thathadbeen manifeſtedto him, 4.d. Hath hedelivered me from the pit intowhich my enviousbrethrencaſtme ? Hath he, in ſo miraculous away, advancedme toallthis honour and power in Egypt? and now, after allhis kindness and love tome, ſhallI fin against him ? Ohow can Ido this againſt ſo good, ſo gracious aGod? So Plak xevii. ro. " Ye that love the Lord,hate evil." Lovewill cry out in the hour oftemptation, Isthisthykindnesstothy friend? Doſt thou thus requite the Lord for all hiskindnefſes?

3. Thirdly, As the love of God, ſo the intrinfical evil and filthineſs that is in fin keeps back thegracious foul from it, Rom. xii. 9. Abhor that which is evil," αποτυγέτες τοπονηρον, hate itashell itſelf: Or, as the French tranflationhath it, be inhorror. As the apprehenfions of hell, ſo the apprehenfions offin impreſs horroruponthe mindthat is fanctified: Nothing more loathſome to anholy foul. Its averſations from itare withthehighest indigration and loathing.

4. Fourthly, The renewed nature ofa faint reſtrains him from fin; Gal. v. r7. " The ſpirit luſteth against the flesh, fo " thatye cannotdo the thing ye would." Ye cannot, why cannot ye ? becauſe it is againstyour new nature.

Beloved, This is a very remarkable thing in the experience of all renewedmen, That, uponthe renovationofmen'sprinciples, their delights, and their averſations and loathings are laidquite croſs andoppoſite towhat they were before. In their carnal ſtate, vain company and finful exerciſes were theirdelight. Tobe feparated from theſe, and tied to prayer, mediVOL.VI. X

162 Hatred of Sin a Trial of Grace. tation, heavenly diſcourſe andcompany ; O what a bondage would thathave been ! Now to be tied toſuch carnal fociety, and reſtrained fromſuch duties ofgodliness, andthe fociety of the godly, becomes amuch forer bondage to the foul.

5. Fifthly, Experience of the bitterness offin, is a reſtraint to a gracious heart. Theythat have hadſo many fick days and forrowful nights for fin as they have had, are loath totaſte thatwormwood andgall again, which their foulhath

in remembrance ; 2 Cor. vii. 11. " In that ye forrowed " after agodly fort, what carefulneſs it wrought !" Hewould notgrapple with thoſe inward troubles again, he would not have the chearful light of God's countenance eclipſed againfor all, andmuch more than all, the pleaſures thatare in fin.

C. Sixthly, Theconfiderationofthe ſufferings of Chrift for fin, powerfully withholds a gracious foulfrom the commiffion of it; Rom. vi. 6. " Our old man is crucified withhim,that "thebodyoffin mightbedestroyed,thathenceforth we should " not ſerve ſin." Were there a knife or fword in thehouſe thathadbeen thrust through the heart of your father, would you ever endure the fightofit? Sinwas the ſword that pierced Chriſt, and ſo the death of Chriſtbecomes the death offin in his people. Thus the children of God and the children of thedevil aremanifeſt, in the principles and reaſons of their abſtinence from fin.

SECT. IV.

Econdly, They are alſo manifeſtedby their hatredof fin. This puts a clear diftinction betwixt them ; for no falſe or unregenerate heart can hate fin as fin ; hemay indeed,

1. First, Hate ſinin another, butnotinhimſelf: Thus one proud man hates another ; Calco fuperbiam Platonis, faid Diogenes, when he trampled Plato's fine clothes under foot; Iſpurn the pride of Plato. Sedmajori fuperbia, as Plato ſmartly replied, Thou trampleſt upon my pride, but it is with greater pride. "Why (faith Chriſt to the hypocrite) "beholdest thou the mote in thy brother's eye, but confider- " eſt notthe beam that is in thine own eye ?" Matth. vii. 3 . How quick in eſpying, and raſh incenſuringthe ſmalleſt fault in another, is the hypocrite! itwas but one fault, andthat but a ſmall one, but a mote that hecould find in another ; yet this he quickly difcerns : It maybe there were many excellent graces in him, theſe he overlooks, but the mote he plainlydifcerns. 2.

Hatred of Sin a Trial of Grace. 163 It may be that mote inhis brother's eye, haddrawnmany tears from it, but theſe he takes no notice of; and meanwhile there is abeam, i. e. a great horrid flagitious evil, in himſelf; but it is too near him to be difcerned or bewailed : This is a ſad ſymptom of a naughty heart.

2. Secondly, He may hate it in its effects andconfequents ; not in itsown nature ; as the thiefhates the gallows, notthe wickedneſs that he hath done. Itis not fin in itſelf, but ſin in its connexion with hell, that is frightful to him. The unfound profeffor could wish that there were no fuch threatening inthe Bible againſt ſin. When fin tempts him, I would, faith he, but I fear the conſequence. O fin, couldI

thee from hell, nothing ſhould feparate thee and me.

3. Thirdly, He mayhate it in a mood or pang, but not with a rootedhabitual hatred. It is plain from 2 Pet. ii. 22.

That fin may ſometimes lie upon the confcienceofan unregenerate man, as a load lies upon a fick ſtomach ; and ſo hemay diſcharge himſelfof itby reformation, reſtitution, &c. but a little time reconciles the quarrel betwixt him and his luft again : Ifthey fall out, they will fall in again : " The dog re- " turned to his vomit, and the ſow that was washed, to her " wallowing in the mire."

But an upright foul hates fin in another manner; and in this hatred of fin the children of God are manifeſt.

1. First, The oppoſition of fin to God, is the very ground and formal reaſon uponwhich a gracious foul oppoſes and hates it. Ifit be oppoſite tothe holy nature and law of God, itcannot butbe odious in his eyes : This cut David's heart, Pfal. li. 4. " Against thee, thee onlyhave I finned," q. d. I havewronged Uriah greatly, I havewronged myselfand familygreatly, butthe wrong I have done to others is not worth naming, in comparison of the wrong I have done to thee.

2. Secondly, The upright foul hates fin in himself, more thanhe hates itin any other ; as aman hates aferpent in the hedge, but muchmore in his own boſom : Rom. vii. 23. " But I fee another law inmy members ;" and ver. 21. " I " findthen alaw, that when Iwould do good, evil is preſent " with me:" q. d. Ido not knowhow others find it, but Iam fureI findfin inmyveryboſom, in my verybowels, it is prefentwithme. Owretched man that I am ! A gracious foul canmourn tofee it inothers, buttofindit inhimselfpierceth him to the very heart. X2

164 Hatred of Sin a Trial of Grace,

3. Thirdly, The gracious foul hates not only this or that particular fin, but thewhole kind, every thing that is finful. True hatred is προς ταγενη, *of thewhole nature or kind; Pfal. cxix. 104. " I hate every falſe way." His reaſonings proceeda quatenusad omne, from ſin as fin, concluding against every fin; fins that are profitable and pleaſant, as well as fins thathave neither profit nor pleaſure; fins that are fecret, as well as fins that are open, and will defame him. And, before this trial, a falſe heart cannot ſtand; for he always indulges ſome luft: There is an iniquity which he cannotbe ſeparated from.

4. Fourthly,Theſincere ſoul hates ſin with an irreconcileable hatred. There was atimewhen ſin and his foul fell out, but there never will be atime of reconciliation betwixt them again.

That breach, which effectual conviction once made, can neverbemadeupany more : " They will return no more to fol. " ly," Pfal. lxxxv. 8. And indeed it seems to them thathave fuffered ſo much for fin, that have endured ſo many fears and forrows for it, the greatest folly in the world to return to fin a gain: No, no, they admirethe mercy of their eſcape from fin, to their dying day, and never look back upontheir former ſtate butwith ſhame and grief.

a convert, Would you be back again where once you were ? Would you be among your old companions again ? Would you be fulfilling the lufts of the flesh again ? And he will tell you, he would notrun the hazard, toabide one day or onenight inthat condition again, to gain all thekingdoms of theworldthe next morning.

5. Fifthly, The ſincere ſoul hates ſinwith a fuperlative hatred;he hates it more than any other evil in the world befides it. Penal evils are not pleaſant in themſelves, but yetif hemuft endurethem, or fin, then fufferings to chuſe ; Heb, xi . 25. " Chuſing rather to fuffer affliction than enjoy the "pleasures of fin;" the worst ofsufferings ratherthanthebest of fin.

6. Sixthly,To conclude ; ſo deep is the hatred that upright onesbear to fin, that nothing pleaſes them more than the thoughts of a fulldeliverance from itdoth; Rom. vii, 34. " I " thank God, through Jeſus Chriſt our Lord." Whatdoth he

thank God for ? Ofor a proſpectofhis final deliver ance from fin, never to be entangled, defiled, or troubled with Arift. Rhet. lib. 2. cap. 4.

Troubles for Sin are Trials of Grace. 165 itanymore: And this is one thingthat ſweetens death tothe ſaints as much as any thing intheworldcando, except Chriſt's victoryover it, and lyinginthe grave forus. To think ofa grave is not pleaſant in itſelf; but to think ofaparting-time with fin, that is ſweet andpleasant indeed, SECT. V. thedevil; pure goldand viledroſs,are manifeft, as (3)T (3.) Hirdly, The children of God and the children of inhatred of fin, ſo in their troubles and forrows about fin.

Alltrouble for fin argues not fincerity; ſome have reaſon tobetroubled even for their troubles for fin: So havethey,

1. First, That are only troubled for the commiſſion offome moregroſs ſins, that ſtartle the natural confcience, but not for inward fins, that defile the foul. Judas was troubled forbetrayinginnocentblood,butnot forthatbaſe luftofcovetouſneſs thatwas the rootof it, or the want of fincere love to Jeſus Chriſt; Matth. xxvii. 4, 5. Outward fins are fins majoris infamia, ofgreater ſcandal ; but heart-fins are oftentimes majoris reatus, fins ofgreater guilt. To be troubled for groſſer fins, andhave no troublefor ordinary fins daily incurred, is anill fignofabad heart.

2. Secondly,A graceleſs heart maybe much troubled atthe discovery of fin, when itis not troubled for the guilt of fin ; Jer. ii. 26. "As the thief is ashamedwhen he is found,ſo is "the houſe of Ifrael ashamed." Hence it is that they ſtick not to commit ten fins against God, to hide one fin from the eyes of men. It is amercy that ſin is the matter of men's ſhame, and that allare not arrived tothat height ofimpudence to declare their fin as Sodom, andglory in their ſhame : But to be ashamedonlybecauſemen fee it, and not with Ezra, to fay,"O my God, I am ashamed, andbluſh to lookup unto " thee," Ezra ix. 6. ashamedthat thou ſeeſt it, is buthypocrify.

3. Thirdly,A graceleſs heart maybe troubled for the rod that findraws after it,but not for fin itſelf, as itprovokes God to inflict ſuch rods .

Butthe troubles of upright ones for fin areof another kind andnature.

1. First, They are troubled that God is wronged, andhis Spirit troubled by their fins : So the penitent prodigal, " I " have finned against heaven, and inthy fight," Luke xv. 21 . Againſt heaven, that is, against him whoſethrone is inheaven, agreat, glorious, and infinite Majesty ! a poor worm of the earthhath liftedup his hand against the Godofheaven.

166 Troubles for Sin are Trials of Grace. 2. Secondly, They are troubled forthedealement of their ownfoulsby fin: Hencethey are compared in Proverbs xxv. 26. to a troubled fountain. You know it is the property ofa living ſpring, when any filth falls into it,or that which lies in thebottom of its channel,is raiſed anddefiles its ſtreams, never to leave working until ithath purged itſelfof it, and recovered its purity again.

Soitiswith arighteous man,he loves purityin the precept, Pſalm cxix. 140. and he loves itno leſs in the principle and practice: he thinks it ishell enoughto lie under the pollution of fin, ifhe should never comeunderdamnation for it.

3. Thirdly, Theyare troubled forthe eſtrangements of God, and the hidings of his face from them becauſe of their fin. It wouldgo cloſe to an ingenuous ſpirit to ſee adear and faithful friend whom he hath grieved, to look ſtrange and thy upon him at the next meeting, as if hedid notknow him : much more doth itgo to the heart of agracious man tofee the face of God turned from him, and not to be towards him as in times past. This went to David's heart after his fall, as you may fee, Pfalm li. 11. " Caſt me not away from thy preſence, " and take not thyholy Spirit from me ;" q. d. Lord, if thou turn thy back upon me, and estrange thyſelf from me, I am a loftman ; that is thegreatest miſchiefthatcan befalme.

4. Fourthly, Their troubles for fin run deep, to what other mens do. They are ſtrong tobear other troubles, but fink and faintunder this : Pfalm xxxviii. 4. Other forrows may for theprefent be violent, and make more noiſe, but this forrow foaks deeper into the foul.

5. Fifthly, Their troubles for fin are more private and filent troubles than others are," their fore runs inthe night," as it is Pfalm lxxvii. 2. Notbutthat they may, and doopen their troubles to men (and itis a mercy when they meet with ajudicious, tender and experienced Chriſtian to unboſom themſelves unto) butwhen all is done, it is God and thy foul alone thatmustwhiſper out the matter. Ille vere dolet, qui fine tefte dolet: That is fincere forrowfor fin indeed,which is expreffed fecretly to God in the cloſet.

6. Sixthly, Their troubles are incurableby creature-comforts. Itisnotthe removing ſome outward preſſures and inconveniencies, thatcan remove their burden ; nothing but pardon, peace, and witneſſed reconciliation, can quiet the gracious heart.

7. Seventhly, Their troubles for fin are ordinate andkept in their ownplace; they dare not ſtamp the dignityof Chrift's

Signs of Sin in Dominion. 167 bloodupontheir worthless tears and groans for fin : * Lava lachrymas, Domine : Lord, wash my finful tears in the blood of Chriſt, was once the defire of a true penitent. Andthus ourtrouble for ſin ſhews us what our hearts are.

SECT. VI.

Ourthly, The behaviour and carriage of the foul,with Fourthly, reſpect toſubjection to the commands of fin, ſhews whatourestateandcondition is. This will feparatedroſs from gold. All unregenerate men are the ſervants offin,they ſubject themſelves to its commands. This the ſcripture fometimes calls a " converſation in the lufts of the flesh," Eph. ii. 3. Sometimes the " felling ofthemselves to fin," 1 Kings xxi. 20. Now, as † a judicious divine obſerves, thoughthe children of Godcomplain with Paul, Rom. vii. 14, 15. that theyare " foldunder fin," yet there is a vaſt difference betwixt theſe two: The faints are fold to it by Adam, but others by their owncontinued confent. But to ſhew you the difference in thismatter, I conceive it neceſſary to ſhew wherein the reigning power of findoth not confiſt, andthen wherein it doth ; thatyoumayplainlydifcern who are in ſubjection tothereigning power oftheircorruptions, and who are not. Now there bedivers things commonboth to the regenerate andunregenerate; and we cannot ſaythe dominionof fin lies in any or in allofthem, viz. abſtractlyand ſimply confidered.

1. First, Both one and other having originalcorruptiondwelling in them, may alſo find this fountain breaking forth into groſs and ſcandalous fins: Butwe cannot ſay that becauſe original corruptionthus breaks forth intogroſs andſcandalous ſins inboth, therefore it must needs reign inthe one as well as in the other ; a righteous man may " fall before the wicked," as it is, Prov. xxv. 26. He may fall into the dirt of groffer iniquities, and furnish them with matter of reproach. So did David, Peter, Abraham, and many more of the Lord'supright-hearted ones, whoſe ſouls nevertheleſs ſindidnot reign over by a voluntary ſubjection to its commands, nor mustthis embolden anyto fin with more liberty.

2. Secondly, Though an upright foul fallonce and again into fin, though he reiteratethe fame act offin which hehath repented of before ; yet it cannot merely from thence be concluded, that therefore fin reigns over him as it doth over a wickedmanthat makes it his daily trade. I confeſs every re-

Reynolds,

168 Signs of Sin in Dominion. iterationof fin puts a further aggravationupon it: Anditis fad we should repentand fin, and fin andrepent ; but yetyou read, Prov. xxiv. 16. "A juſt man falleth feventimes, and " riſeth up again:" Job's friends were goodmen,yet hetells them, "Theſe tentimes haveye reproachedme," Job xix. 3. This indeed fhews a heart thatgreatly needs purging ; for it is with relapſes into fpiritual as itis withrelapſes into natural difeafes: A recidivation or return of the diſeaſe ſhews thatthe morbific matterwas not dulypurged; but though it ſhew the foulneſs, it doth notalways prove the falſeneſs oftheheart.

3. Thirdly, Thoughthe onemaybe impatientofthe reproof of his fin, as wellasthe other ; yetthatalone will not conclude fin tobe in fulldominion overthe one, as itis over theother.

It ispity any good man ſhould ftorm at ajuſt rebuke offin ; that fuch aprecious oil as isproper toheal,ſhouldbe conceited tobreakhis head: butyet fleſh willbe tender andtouchy, even ingood men. Afawas agood man,andyet he was wroth withtheprophetwho reproved him, as you find, 2 Chron. xvi.

10. yet I doubt not but their conſciences ſmite them for it, whenpride fuffers not another to do it ; areprocfmaybe welltimedand ill managed by another, and ſo may provoke, but theywill hear the voice ofconfcience inanother manner.

4. Fourthly, Though in both fome one particular finmay have more power than another, yet neither doth this alone conclude,that thereforethat fin muſtreign in one, as itdoth in another. Indeedthe beloved luft ofevery wickedman is king overhis foul ; butyet agodly man's conſtitution, calling, Gr. may incline himmore toone fin than another ; andyet neither that,nor any other maybe ſaidto beindominion; for though Davidſpeaks of his iniquity, i. e. his ſpecial fin, Pfalm xviii.

23. which fomeſuppoſe to bethe finof lying, from that intimation, Pfalm exix. 19. yet you fee in one place he begs God to keep him from it, and in the other he tells us he kept himfelf from it, and both thew he was not the ſervant of it.

5. Fifthly, Though both may fin against knowledge, yet it willnot follow from thence,that therefore fins againftknowledgemuſt needs be ſins in dominion inthe one, as theyare in the other: there was too much light abuſed, and violence offered in David's deliberated fin, as he confeffes, Pfal. li. 6. and the fad ſtory itſelf too plainly ſhews; and yet, in the main, David was an upright man ſtill, though this confiderationofthe fact ſhrewdlywoundedhis integrity, and ſtands upon record for a caution to all others.

Signs of Sin in Dominion. 169 W

SECT . VII. Ehave ſeen what doth not infer the dominion of fin in the former particulars, being fimply confidered; I ſhall next ſhew you what doth, andhow the fincere and falſe hearts are diftinguiſhed inthis trial. And,

1. First, Affent and conſent upon deliberation notes the ſoul to be under the dominion of fin; when the mind approves fin, andthe will gives its plenary conſent to it, this ſets up fin in its throne, and puts the foul into fubjection to it; forthe dominionof fin conſiſts in its authority over us, and our voluntary ſubjection to it. This you find to be the character ofawicked graceleſs perſon, Pfal. xxxvi. 4. " He deviſeth " miſchiefupon his bed ; he fetteth himselfinaway that is " not good; he abhorreth not evil."

men may fall into finthrough mistake, or be precipitated into fin through the violence of temptation; but to deviſe miſchief, andſet himselfin an evilway, this notes full affent of the mind; and then, not to abhor evil, notes full conſentofthe will; andtheſe two being given to fin, not onlyantecedently to the acting of it, but alſo conſequently to it, to like it afterward, as well as before ; this puts the foul fully under the power of fin": What can itgive more ?

This (as * one faith) in direct oppoſition to the apostle, Rom. xii. 1. isto preſenttheir bodies a dead facrifice, unholy, and abominable to God ; acceptable to the devil,which is their unreasonable ſervice: all men by nature are given to fin,but theſe mengive themſelves to it.

2. Secondly, The customary practice of fin, ſubjects the foul to thedominion of fin ; and ſo " he that is born of God "dothnotcommit ſin," I John iii. 9. Fall into fin, yea, the fame finhemay,and that often; but then its not without reluctance, repentance, and a proteſt entred by the foul in heaven against it; ſo that ſin hath not a quiet poſſeſſion of his foul; he is notthe ſervant of fin, nor dothhe willingly walk after its commandments ; but ſo do its own ſervants ; it is their daily practice, Jer. ix. 3. " They proceed from evil to evil." 3. Thirdly, Delight in ſinproves the dominion offin. So the fervants of fin aredeſcribed, Ifa. Ixvi. 3. " They have cho- " ſentheirown ways, and theirfouldelighteth intheirabominations."

VOL. VII. *Mr. Caryl. Y1

170 Signs of Sin in Dominion. Look, as our delight in God is the meaſure ofourholiness, fo our delight in ſin is the meaſureofourfinfulneſs. Delight in ſin is the uppermost round of the ladder, and much higher the foul of a finnercannot go, till it be turned off intohell; " It is a ſport to a fool to do miſchief," Prov. x. 23. Nevermerrier thanwhenhehath the devil forhis play-fellow, faith * one upon that place.

4. Fourthly, Impatience of Chriſt's yoke andgovernment, argues the foul to be the fubject offin. This isclear from the apostle's reaſoning in Rom. vi. 17, 18. " But Godbe " thankedthat ye were the ſervants offin, butye have obey- " ed from the heart the form of doctrine which was delivered " you. Being then made free from fin,ye became the fer- " vants ofrighteouſneſs." Where you fee plainly, that no man can have his manumiſſion or freedom from fin, that comes not into Chrift's ſervice, andyields himselfup to his obedience.

So then, to fret at Chriſt's laws, that tie us up from our lufts, to be weary of all ſpiritual employments as a burden intolerable, never to be in our element and centre till we are offfrom God, and plunging in the world and our lufts ; this is a fad note of a foulin ſubjection to fin.

Object. But may not an upright foulfindsome weariness in Spiritual things ?

Sol. Doubtleſs he may,for he hath fleſh as well as ſpirit; and though the ſpiritbe willing, the flesh is weak : he is ſanctified but in part, and his delight in the law of God is but according to, or after the inner-man, Rom vii. 22. Buthe ſees another law in his members, i. e. contrary inclinations. However, if he be weary ſometimes inthe duties of godlineſs, to be fure he is more weary out of them, and is not centred and at reſt till he be with his God again : but the carnal heart is where it would be, when it is inthe ſervice of fin ; and as a fiſh upon dry land, when engaged in fpiritual duties ; eſpecially ſuch as are ſecret, and have no externalallurements of reputation to engage him to them . But what ſurpriſals or captivities to ſin ſoever may befal an upright foul, yet it appears by theſe eight following particulars, that he is not the fervant of fim, nor in full ſubjectionto it. For, 1. First, Though he maybe drawn to fin,yet he cannot reflect upon his finwithout ſhame and forrow; which plainly

*Mr. Trap.

Evidences of the Non-dominion of Sin. 171 thews it to be an involuntary furprize. So Peter wept bitterly, Matth. xxvi. 75. And David mourned for his fin heartily. Others can fetch new pleaſures out of their old fins, by reflecting on them; and ſome canglory in their ſhame, Phil. iii. 19. fome are ſtupid and ſenſeleſs after fin; andthe forrow ofacarnal heart for it, is but amorning dew: but it is far otherwise with God's people .

2. Secondly, Though a faint maybe drawn to fin, yet it is not with a deliberate and full conſentofhis will ; their delight is in the law of God, Rom. vii. 22. " Theydo thatwhich they " would not," ver. 16. i. e. there are inward diflikes from the new nature : and as for that cafe of David, which seems to have fo much ofcounſel and deliberation in it, yet it was but in a ſingle act ; itwas notin thegeneral courſe of his life ; he was upright in allthings, i. e. inthe general courſe andtenour of his life, 1 Kings xv. 5.

3 Thirdly, Though an upright foulmayfall into fin, yet heis reſtleſs and unquietin that condition, like a bone out of joint; and that ſpeaks himto be none of fin's fervants ; as, on thecontrary, if aman be engaged in the external duties of religion, and be reſtleſs, and unquiet there, his heart is not init,he is notat reſt tillhe be again in his earthly buſineſs ; thisman cannotbe reckoned Chriſt's ſervant : agracious heart ismuch afterthat rateemployed in the work of fin, that acarnalheart is employed in the work of religion. That is a good rule, Ea tantum dicuntur ineffe, quae infunt per modum quietis : That is a man's true temper, wherein he is at reft. PoorDavid fell into fin,buthe had noreft in hisbones becauſe ofit, Pfalm li. 10, 11, 12. If his heartbe off from God and duty for a little while, yet he recollects himself, and faith, as Pfal. cxvi. 7. "Return to thy reft, my foul." 4. Fourthly, Though a fincere Chriſtian fall into fin, and commit evil; yet he proceeds not from evil to evil, as the ungodly do, Jer. ix. 3. but makes his fallinto one fin acaution to prevent another fin. Peterby his fall got establishment for thetimeto come. IfGod will ſpeak peace to them, they are carefulto returnno more to folly; Pfalm lxxxv. 8. " In that " yeforrowed after a godlyfort, whatcarefulness itwrought ? " Yea, what fear?" 2 Cor.vii. 11. Itis not fo withthe fervants offin, one fin leaves them much more diſpoſed to another fin.

5. Fifthly, Afincere Chriſtian maybe drawn to fin, butyet be wouldbeglad with all his heart to be rid of fin: itwould Y 2

172 Evidences of the Non-dominion of Sin. bemore tohimthan thousands ofgold and silver, thathemight grieve and offend God no more ; and that shews fin is not in dominion over him : he that is under the dominion offin, is loath to leave his lufts. Sin's ſervants are not willing to part with it, theyhold it fast, and refuſe to let it go, as that text expreſſeth it, Jer. viii. 5. Butthegreatcomplaintoftheupright is expreſſed by the apostle according to thetrue ſenſe of their hearts, in Rom. vii. 24. "Who ſhalldelivermefrom the body " of this death ?"

6. Sixthly, It appears they yield not themselves willingly to obey fin, in as much as itis the matter oftheirjoy when God orders any providence to prevent fin in them : " Bleſſed " bethe Lord,(faid DavidtoAbigail)and bleſſedbethyadvice, " andbleſſed bethou, that haftkeptme this dayfrom ſhed- " ding blood," 1 Sam. xv. 32, 33 .

Here isbleffing uponbleſſing for a fin-preventing providence. The author is bleſſed, the inftrumentbleſſed, the means bleſſed. O it is a bleſſedthing in the eyes of a fincere înan to bekept from fin ! he reckons it a great deliverance, a very happy eſcape, ifhe be kept from fin.

7. Seventhly, This ſhews that ſome who maybe drawn to commit fin, yet are none of the ſervants of fin, that theydo heartilybeg the aſſiſtance of grace to keep them from fin: " Keep back thy ſervant from preſumptuous ſins," (faith the Pfalmiſt, Pfalm xix. 13.) " let them not havedominion over " me;" q. d. Lord, I find propenſions to fin in my nature, yea, and ſtrong ones too ; if thou leave me to myſelf, I am carried into fin as eafily as a feather down the torrent. " Lord, keep back thy ſervant." And there is no petition that upright ones pour out their hearts to God in, either more frequently or more ardentlythan inthis, tobe kept back from fin .

8. Eighthly, and Lastly, This ſhews the foulnot tobe under thedominion of fin,that itdoth not only cry to God to be kept back from fin,but uses themeans ofprévention himſelf; he reſiſts it, as well as prays against it ; Pfalm xviii. 23. " I " was alſo uprightbefore him, andkept myſelffrommine ini- " quity :" So Job xxxi. 1. " I have made a covenant with "mine eyes;" and yet more fully in Ifa. xxxiii. 15. "He " ſhaketh his hands from holding bribes, and ſtoppeth his ears " from hearing blood, and ſhutteth his eyes from ſeeing evil." Seewith what care the portals are ſhut at which fin uſeth to enter. All these things are very relieving confiderations to

Oppofition to Sin, a Trial to Sincerity. 173 poorfouls queſtioning their integrity under the frequent furpriſals of fin. Andthe next trialno leſs.

SECT. VIII.

(5.) Fifthly, our oppofition to,andconflicts withfindif coverwhat gold, or There are conflicts with fin both inthe regenerate, and in theunregenerate; but there is a vast difference betwixt them, aswillappear inthe following account.

1. First, There is an univerſal, and there is a particular oppofitionto fin: the former is found inregenerate, the latter inunregenerate fouls : agracious heart hates every falſeway, Pfal. cxix. 104. and must needs do ſo, becauſe he hates and oppoſes ſin as fin; ſo that hecan have no peccatum in deliciis, no excepted or referved luſt,but fights againstthe wholebody, and every limb and memberof thebody offin.

But it is not ſowith the hypocrite or carnal profeffor ; he hath overcome ſome reſerved fin,thathe cannot partwith.

2. Secondly, There is anoppoſition betwixt the new nature and fin, and there isan oppofition betwixt anaturalconfcience and fin ; the former is thecafeofan upright ſoul, the latter may be a ſelf-deceiver. Aregenerateperſon oppoſeth ſin becauſe there isan irreconcileable antipathy betwixt it andthe new nature in him, as is clear from Gal. v. 17. " The flesh lufſteth against the ſpi- " rit, andthe ſpirit against the flesh ; and theſe are contrary " the one to the other." By fleſh, underſtand corrupt nature; byſpirit, notonlythe ſpirit of man,butthe Spirit of God, or principal ofregeneration inman. Bythe lufting oftheſe two againsteach other, understandthe defire and endeavours ofeach others deſtructionand ruin; and the groundofall this is the contrariety oftheſe two natures.

are contrary one to the other ; there is a twofold oppofition betwixt them, one formal, their very natures are oppofite ; the other effective, their workings anddeſigns are oppoſite,as it is betwixt fire andwater.

But theoppofitionfound in unrenewed fouls againſt ſin, is notfrom their natures, for fin is ſuitable enough to that ; but from the light that is in their minds and confciences, which ſcares and terrifies them. Such was that in Darius, Dan. vi. 14. "He was fore diſpleaſed with himself, andfethis heart on " Daniel to deliver him ; and laboured till thegoing downof " thefun todeliver him." Here the contest was betwixt ſenſe

174 Oppofition to Sin, a Trial to Sincerity. of honour upon one fide, and conviction of confcienceupon the other fide.

Sometimes a generous and nobledifpofition oppoſes fordid. andbaſe actions : Major fum, et ad majora natus ; quam ut corporis meifim mancipium. Iam greater, andborn to greater things, thanthat I ſhould be a flave to my body, faid abrave heathen .

3. Thirdly, There is apermanent, and there is a tranſient oppoſition to fin ; the former is the case of God's people, the latteroftemporary and unfound profeffors.

The faint when he draws the ſword in this warfare againft fin, throws away the ſcabbard ; no end of this combat with fin till life end ; their life and their troubles are finiſhed together ; 2Tim. iv. 7. " I have fought the good fight, andhave " finiſhed my courſe."

But in other men it is but a tranſient quarrel ; out with fin one day, and in another ; and the reaſon is plain bywhat was noted before; it is not the oppoſition oftwo natures ; it is like the oppoſition of the wind and tide, theſe may be contrary andmake a ſtormy ſea to-day, but the windmay come about, andgo as the tide goes to-morrow ; but in aChriftian it is the oppofition of the river and the dam, one must give wayto the other, there is no reconciling them: but theother, " like the dog, returns to his vomit," 2 Pet. ii . ult.

4. Fourthly, There is an oppofition tothe rootof fin, and an oppofition to the fruits of fin. A gracious fouloppoſeth root andfruit, but others the latter only. The great deſign of an upright foul is not only to lopoff, this or that branch, but to killthe root of fin, which is in his nature ; Rom. vii. 24.

" Who ſhall deliver me from the body of this death ?" But thegreat care and endeavours of others is to fuppreſs outward acts offin, and eſcape themiſchievous conſequences ofit: Yea, their ſtudy is, as Lactantius phraſeth it, Potius abfcondere, quam abfcindere vitia : To hide, rather than to kill their lufts.

5. Fifthly, There is an oppofition to fin, in thestrength of God, and an oppofition to fin, in our own strength ; the former is proper to real Chriſtians, the latter is found frequently with unſanctified perfons ; when a Chriſtian goes forth against any fin, it is in the ftrength of God; foyou readtheir rule directs them, Eph. vi. 10. " Be strong in the Lord, and " in the powerof his might : take unto you the whole armour " of God:" And ſuitably,you shall findthem frequentlyupon theirkneesbegging ſtrength fromheaven againsttheir lufts;

Religious Duties are Heart-discoveries. 175 2 Cor. xii . 8. " For this cause I befought the Lord thrice," faith Paul, i. e. oftenand earnestly, thatthe temptation might depart from him .

But others go forth againſt fin onlyinthe ſtrength of their own reſolutions ; ſo did Pendleton in our ſtory; theſe reſolutions, or vows, which theyhave putthemſelves under, are as frequently fruftrated as made.

6. Sixthly, There is a fuccefsful oppoſition to fin, andan oppofitionthat comes to nothing: The former is thatoftrue Chriſtians, the latter is foundamong unregenerate men.

The work ofmortification in the faints is progreſſive, and increaſing: Hence Rom. vi. 6. " Our old man is crucified " with him, that the body offin might be destroyed." Sin dies in believers much as crucified perſons uſe to die, viz. a flow, lingering, gradual, but fure death'; its vigour and life expires by degrees, or as a confumptive perſon dies ; for to that alſo he alludes here : There is a diſeaſe, which is called confumptio totius, a conſumption of the whole ; and thoſethat dieofthatdiſeaſe, languiſh more and more, till at laſt, they dropfenfumfinefenfu, by imperceptible degrees and ſteps into thegrave.

Butinthe unregenerate, whatever conflicts they have with fin, no corruption falls before it: It may be ſaid of them, as the church in another cafe complains ofherſelf, Ifa. xxvi. 18 . " We have been in pain, we have, as it were, brought forth " wind. We have not wrought any deliverance in the earth, " neither have the inhabitants of the world fallen." So it fares withtheſe profeflors ; they pray, they hear, they vow, they refolve, but when all is done, their lufts are as strong andvigorous as ever : No degree ofmortification appears after all.

Andthus much of the trial of our fincerity by our carriage toward fin.

CHAP. VII.

Shewing what proof or trial is made of the foundness or unfoundness of our graces by the duties of religion which we perform. W

SECT . І. E now come (according to the method propoſed) to make trial of the truth or falſeneſs of grace, by the

176 Religious Duties are Heart-discoveries. dutieswe daily perform inreligion. And certainly they alſo havethe uſe and efficacy offire, forthis discovery, 1 Johnii. 4, 5. " He that faith I know him, and keepeth not his com " mandments [is a liar] and the truth is not in him : But " whoſo keepeth his word, in him verily is the love of God " perfected : Andhereby knowwe that we are inhim."

This is a practical lie, ofwhich the apostle ſpeaks here ; by which men deceive others for a while, and themſelves forever ; a lie not ſpoken, butdone, when aman's courſe of life contradicts his profeſſion. The life ofan hypocrite is but one longer or continued lie ; he faith or profeffeth he knows God, buttakes nocare at all to obeyhimin the dutieshecommands; he either neglects them, or if he performs them, it is not as God requires : " If they draw nigh tohimwith their lips, yet "theirheart is farfrom him," Ifa. xxix. 13. " Thou art near " in their mouth, but far from their reins," Jer. xii . 2 .

There are fome, that feel the influence and power of their communionwith the Lord induties,going down totheir very reins : And there are others, whoſe lips and tongues only are touched with religion.

/ This is an age oflight and much profeſſion : Men cannot now keep up a reputation inthe fober and profeffing world, whilſt they letdown, and totally neglect the duties of religion; but furely, ifmenwould bebutjuſt to themselves, their very performances ofduty wouldtellthem what their hearts are. F

SECT . II. OR there are, among others, theſefollowing particulars, that do very clearly difference the found from the unfoundprofeffor.

1. First, The deſigns and true levels and aims of mens hearts induty will tell thern what they are.

Anhypocriteaims low; Hof. vii. 14. " Theyhave not cri- " ed unto me with their heartwhen theyhowled upon their " beds; they aſſemble themſelves for corn and wine, andthey " rebel against me." It is not Chriſt, and pardon, formortification, and holiness, but for corn, and wine; thus they make a market ofreligion ; all their ends induty are either carnal, natural, or legal ; either to accommodate their carnal ends, or fatisfy and quiet their confciences ; and ſo their duties are performed as a fin-offering to God.

Butan uprighthearthath very high and pure aims in duty; "The defire of their foul is to God," Ifa. xxvi. 8. " Their

Religious Duties are Heart-discoveries. 177 foulfollows hard after God," Pfal. Ixiii. 8. " Onethinghave "I defired of the Lord, that will I ſeek after, that Imay "dwellin the houſe of the Lord all the days of my life, tofee " thebeautyofthe Lord, andto enquire in his temple," Pfal. xxvii. 4. These are the true eagles thatplayat the fun, and willnot ſtooptolow and earthly objects. Alas ! ifthe enjoymentof God be miſſed in aduty, it is notthe greatest enlargements ofgifts willfatisfy ;he comes back like aman thathath takenalongjourney to meet hisfriend upon important bufineſs, and losthis labour; his friend was not there.

2. Secondly, The engagements ofmens hearts to God in dutieswill tellthem whatthey are; the hypocrite takes little heed to his heart, Ifa. xxix. 13. They are not afflicted really for the hardneſs, deadneſs, unbeliefandwanderings of their hearts in duty, as upright ones are; nor do they engage their hearts, andlabour toget them up with God induty, as hispeopledo. " I have intreated thy favour with my whole heart," faith David, Pfal. cxix. 58. They are notpleaſed induty untilthey feel their hearts ſtand towards God like a bow in its full bent. Iſay, it is not always fo with them ; what would they give that itmight be ſo ? But, ſurely, if their fouls in duty be - empty of God, they are filled with troubleandforrow.

3. Thirdly, The conſcience thatmen make offecret, as well as public duties, will tellthem what their hearts and graces - are; whether true or falſe. Avain profeſſor is curious in the = former,and either negligent, or, at beſt, formal inthe latter ; forhe finds no inducements ofhonour, applauſe, or oftenta tion ofgifts, externallymoving him to them ; nor hath he a nyexperience of the ſweetneſs and benefit of ſuch duties in ternally toallure and engage his foul to them.

The hypocrite therefore is not for the clofet, but the ſynagogue, Matth. vi. 5, 6. Not but that education, example, or the impulseofconfcience, may ſometimes drive him thither ; butit is nothis daily delight tobe there ; his meat and drink to retire fromthe clamour of the world to enjoy God in ſer cret. It is the obſervation oftheirduties is the great inducement to these men to perform them; and, verily, faith our Lord, ver. 2. " theyhave their reward," απέχεσι, theyhave it away, or they have carried off all the benefit and advantage that everthey ſhall have by religion. Much good may itdo them withtheir applauſe and honour, letthem makemuchof that airy reward, for it is allthat ever they ſhall have.

But now for afoul trulygracious, he cannot long fubfift VOL. VII. Z

178 Religious Duties are Heart-discoveries. without fecret prayer. It istrue, there is not always an equal freedom and delight, a like enlargement and comfort inthoſe retirements ; but yet he cannot be without them ; he finds the want of his fecret, in his publicduties: Ifhe and his Godhave not metin fecret, and hadfome communion inthe morning, he ſenſibly finds itinthe deadness and unprofitableneſs of his heart and life all theday after.

4. Fourthly, The ſpirituality of our duties triesthe fincerity of our graces : An unregenerate heart is carnal, whilft engaged in duties that are ſpiritual. Some men deceive themfelves in thinking they are ſpiritualmen, becauſe their employments and calling is about ſpiritual things, Hofea ix. 7. This indeed gives them the denomination, but not the frame ofſpiritual men; andothersjudgethemfelves fpiritualperfons, because they frequently perform and attend upon ſpiritual duties: But, alas, the heart and ſtate maybe carnal notwith-

this. O, my friends, it is notenough thatthe object of your duties is ſpiritual,that they reſpect an holy God; northat the matterbe ſpiritual,that you be converfant about holy things; but the frame of your heart mustbe ſpiritual ; anheavenly temperoffoul is neceffary, and what arethe moſt heavenly duties without it ?

The end anddeſignyou aim at mustbe ſpiritual,the enjoy. ment of God, and a growing conformity tohim in holiness; elſe multiply duties as the fand on the fea-ſhore, and they all will not amountto oneevidence of your fincerity. "God is " mywitneſs, whomI ferve with my ſpirit," faith the apoftle, Rom. i. 9. He feems to appeal to God inthis matter. I ferve Godinmyfpirit, and Godknows that Ido ſo ; Idare appeal tohim thatit is fo ; heknows that my heart is with him, or would be with him inmyduties: The arms of my faith do either fenfibly graſp, or are ſtretched out towards him inmy duties. O how little favour do gracious hearts find in the moſtexcellent duties, if God and their foulsdo not ſenſibly meet in them !

Certainly, reader, there isatimewhen God comes nigh to men in duty,whenhe deals familiarlywith men, and fenfibly fills theirfouls with unusual powers and delights. The near approaches of God to theirfouls arefelt by them, (for fouls have their ſenſes as well as bodies) and now are their minds abſtracted and marvellouſly refined from all that is material and earthly, and swallowedup in ſpiritual excellencies and glories.

arethe real prelibations, or foretaſtesofglory, which

Religious Duties are Heart-discoveries. 179 no man can by words, make another to understand, as he himſelfdoth thatfeels them.

I confeſs,dobut rarely occur tothebeſt of Chriſtians, nor continue longwhen they do* : Alas ! this wine is too ſtrong for fuch weak bottles as we are. Hold, Lord, (an ⚫holymanſaidonce,) it is enough thy poor creature is a clay ' veſſel, and canhold nomore : This is thatjoy unſpeakable, andfull ofglory, which is mentioned, 1 Pet. i. 7, 8. Somethingthatwords cannot defcribe. Theſe ſeaſons are the golden ſpots of our lives, when we are admitted to theſe near and ineffable views and taſtes of God: Poſſibly ſome poor Chriftianscan ſaybut little to theſe things ; theirforrows are exerciſedin duties more than theirjoys; they are endeavouring to mount, but the stone hangs atthe heel; theyeſſay,but cannot rife to that height that others do, who aregot upby their labouring faith into the upperregion, and there diſplay their wings, and fing in the fun-beams: But though they cannot reach this height, yethave they no fatisfaction in duties wherein there is no intercourſe betwixt God and their fouls.

Thatwhich contents another, will notcontent a Chriſtian. Ifthe king be abſent,men willbow to theempty chair ; but if God be abſent, anempty duty gives no fatisfaction to a gracious ſpirit. The poorest Chriſtian isfoundpanting after God by fincere defires, and labouring to getup that dead and vain heart to God induty,(though,alas! it ismany times but the rolling of the returning stone against the hill)yethe never expects advantage by thatdutywherein the Spirit of God is not; nor doth he expect the Spirit of God ſhould be where his own ſpirit isnot.

5. Fifthly, Affiduityand conſtancy in theduties ofreligion make a notable discovery of the foundness or rottenneis of mens hearts. The hypocrite may ſhew ſome zeal and forwardneſs in duties for a time, buthe willjade and give out at length ; Job xxvii. 10. " Will he delight himselfin theAl- " mighty ? Will he always call upon God?" No, he will not. Ifhis motions in religion were natural, they would be conftant; but they are artificial, and he is movedby external inducements, and ſo mustneeds be off and on ; heprays himZ2

It isa ſweethour, and it isbut an hour, (athing ofthort continuance:) The reliſh of it is exceeding ſweet, but itis notoften | that Chriſtianstaſte it. Bernard,

1.80 Religious Duties are Heart-discoveries. ſelf weary of praying, and hears himselfweary ofhearing : Hisheart is notdelighted inhis duties, andtherefore his duties mustneeds grow ſtale anddrytohim after awhile. There bethree ſeaſons inwhich the zeal ofanhypocrite maybe inflamed in duties.

First, When ſome imminentdanger threatens him ; fome fmart rod of God is ſhaken over him; " When he flew them, " then they fought him, and returned andenquiredearlyaf- " ter God," Pfalm Ixxviii. 34. Othe goodly words they give, the fair promiſes they make ! andyet all the while "theydo but flatter him with their lips, and lieunto him "with theirtongues," ver. 36, 37. for let butthatdangerpaſs over, andtheheavens clear upagain,andhe willreftrain prayer, and return tohisold courſe again.

Secondly, Whenthetimes countenance and favour religion, and the wind is in his back, O what zeal will he have for God! So in the stony ground, Matth. xiii. 5. the feed ſprung up and flouriſheduntilthefunofperſecution aroſe, and then it fadedaway, for it had nodepth ofearth, nodeep ſolid inward workor principle ofgrace to maintain it. 1 Thirdly, Whenfelf-ends and deſigns are accommodated and promotedby theſe things. This wasthe cafe of Jehu, 2Kings x. 16. "Come, ſee my Zeal;" for what? For a baſe ſelfintereſt, not for God. How fervently will ſome men pray, preach, and profeſs,whilft they ſenſibly feelthe incomes and profits oftheſe duties to their flesh; whilst they are admired andapplauded!

external incentives will put anhypocrite into an hot fit of zeal; but then, as it is with a man, whoſe colours are raiſedby the heat of the fire, and notbythe healthfulness ofa goodconftitution, it foon fades and falls again. But, bleſſed be God, it is not ſo with all : The manwhoſe heart is upright withhis God,will " keep judgment, and do " righteouſneſs at alltimes," Pfal. cvi. 3. Whether dangers threaten or no ; whether the times favour religion or no ; whether his earthly intereſt be promotedby it orno, he will be holy ſtill, he will notpart with his duties when they are ftript naked of thoſe external advantages ; as the addition of theſethings to religion did not at firſtengage him, ſothefub-

Ifhisdutybecome his reproach,yet Mofes will not forſake it, Heb. xi. 26. Ifhe lofe his company, and be left alone, yet Paul will not flinch from his duty, 2 Tim. iv. 16. If hazard furround duty on every fide, yet Danielwill not quit

Religious Duties are Heart-discoveries

it,Dan. vi. 10. for theyconfideredtheſethings at firſt, and countedthe coſt ; they ſtill find religion is rich enough topay the coſt of all that they can lofe, or fuffer for its fake; yea, and thatwith an hundred-fold reward nowin this life. They neverhad anyotherdeſign in engaging in religiousduties,but to help them to heaven; and if they recover heaven at laſt, whetherthe way to it prove better or worse, they have their defign and ends ; andtherefore they willbe ſtedfaft, " always " abounding in the work of the Lord, asknowing their labour " isnot invain inthe Lord," 1 Cor. xv. ult . 6. Sixthly, The humility and felf-denial of our hearts in duties, will try what they are for their integrity and fincerity towards God. Doth a man boast in his own excellencies in prayer,as the Phariſee did, Luke xviii. 10, 11. " God, I thank " thee, I am not asother men:" Which he ſpeaks not in an humble acknowledgment of the grace of God which differencesmanfrom man, but ina proudoftentation of his own excellencies. Doth a man make his duties his ſaviours, and trust tothem inavainconfidenceoftheirworth anddignity ? Luke xviii. 9. Surely, " his heart, which isthus lifted up within "him, is not upright," Hab. ii.4. Butifthe heart be upright indeed, itwillexpreſs its humility, as in all other things, fo eſpecially in its duties wherein it approaches the great andholy God.

First, Itwill manifeſt its humilityinthoſe awful andreverential apprehenfions it hath of God, as Abraham did, Gen. xviii. 27. " Andnow, I that am butdust and aſhes, (faith he) "havetakenuponme to ſpeakunto God." The humllityof Abraham's ſpirit is,inſome meaſure,tobefound in all Abraham's children .

Secondly, Inthoſe low and vile thoughts they have ofthemſelves and their religious performances : Thus that poor penitent,Lukevii.38.stoodbehind Chriſtweeping : " Yet the dogs " eatthe crumbs," faith another, Mark vii. 28. " I am more " brutiſhthan anyman," faith athird, Prov.xxx. 7. " Iabhor "myſelfin dust and ashes," ſaith a fourth, Job xlii. 6. and as little eſteem they have for their performances, Ifa. lxiv. 6. " All our righteouſneſſes are as filthy rags." Idenynotbut there ispride andvanity inthe most uprightones ; but what place foever it finds in their converſes with men, it finds littleroom intheir converſes with God,or ifitdoth, they loath it, and themſelves for it.

Thirdly, But eſpeciallytheirhumility in duty is diſcovered inrenouncing alltheirdutiesin point ofdependence, and re

182 Religious Duties are Heart-discoveries. lying entirely upon Chriſt for righteouſneſs and acceptance : They have ſpecial regard to duties in point of obedience, but none at all in point of reliance.

7. Seventhly, The communion and intercoursewhich isbetwixt God and men induties, notably diſcovers what their perſons and graces are. And it must needs do ſo, becauſe whatcommunion foever the hypocrite hath with duties, or with faints in duties, to be ſure he hathnone with God.

None can come nigh to God in duty, but thoſe that are made nigh by reconciliation : All ſpecial communion with Chrift is founded in realunion with Chriſt; but " thewicked " are estranged from the womb," Pfalm lviii. 3.

Butnow there is real communion betwixt God and his people in duties. Trulyour fellowship, noivavia, ourcommunion iswith the Father and Son, I John i. 3. God pours forthof his Spirit upon them, and they pour forth their hearts to God.

It is ſenſiblymanifeſted to them when the Lord comes nigh to their fouls induty, and as ſenſible they are of his retreats and withdrawments from their fouls, Cant. iii. 1, 4. They find their hearts, like the heliotrope, open and ſhut according to the acceſſes and receſſes of the divine preſence. They that never felt any thing of this nature, may call it a faney, but the Lord's people are abundantly fatisfied of the reality thereof.

Their very countenance is alteredby it, I Sam. i. 18. the ſad andcloudy countenance of Hannah cleared up, there was fair weather in her very face, as foon as sheknew the hadaudience and acceptance with her God. I know all communion with God doth not confift injoys and comforts ; there is as realcommunionwith God in the mortifying andhumbling influences of his Spirit upon men, as in the cheering and refreſhing influencesthereof. Iknow alſo there is a great diverfity in thedegrees and meaſures thereof: It is not alike in all Chriſtians, nor with the fame Chriſtian at all times. But that real Chriſtians have true and real communion with God in their duties, is atruth as manifeſt in ſpiritual ſenſe and experience of the faints, as their communion is one with another.

8. Eightly, Growth and improvement of grace in duties, notably differences the found and the unfoundheart. All the duties inthe world will never make an hypocrite moreholy, humble, orheavenly than he is ; but will, as the watering of adry ſtick, ſooner rot it, than make it flourishing and fruitful. Whatwas Judas the better for allthoſe heavenly fer

mons, prayers, and discourſes of Chrift which he heard ? And whatwillthy foulbe thebetter for all theduties thouperformeſtweeklyanddaily, ifthy heartbe unfound ? It is plain, from Job xv. 4 there must be an implantation into Chriſt, before therecanbe animprovement in fruitful obedience. And it is asplain, from 1 John ii. 14. that thevirtues of ordinances must remain; the efficacy and powers that we ſometimes feel underthem, muſt abide andremain inthe heart afterwards, or we cannot grow, andbe made fruitfulby them.

But the falfe profeſſor is neither rooted in Chriſtby union withhim, nordoth, or canretain the virtue ofordinances with inhim; but, like one thatviews his face in a glaſs, quickly forgets what manner of manhe was; his head indeed may grow, his knowledge may increaſe, but he hath adead and withered heart.

Butas the faints havereal communion with God induties, ſo they do make improvements anſwerable thereunto : There is more certainly aripeningoftheir graces thatway; achangingorgradual transformationfromglory to glory ; a ſpringingup tothat full ftatureofthe man in Chriſt. "They that " are planted in thehouſe of the Lord, ſhall flourish in the " courts of our God," Pfal. xcii. 13, 14. There is pure and fincere milk inthebreastsof ordinances ; a believer fucks the very breasts of Christ in his duties, anddoth grow thereby, 1 Pet. ii. 2. theydogrowmoreand morejudicious, experienced, humble, mortified,andheavenly,byconverfing with the Lord

ſofrequentlyinhis appointments.

Thereis, I confeſs, a more difcernable growth and ripening inſome Chriftians,than inothers: The faith offome groweth exceedingly, 2 Theff. i. 3. others more flowly, Heb. v. 12. butyet there are improvements of grace in all upright ones : habits are more deeply radicated, or fruits ofobedience more increaſed.

: Object. Ifany uprightfoul bestumbled at this, asnot being able to difcern the increase of his graces, after all his duties.

Sol. Letſuch conſiderthe growth ofgrace is difcerned as thegrowthofplants is,whichweperceive rather creviffe, quam crefcere; to have grown, than togrow: Compare time paft andpreſent, and you may fee it; but uſually our eager defires after more, make us overlook what we have as nothing.

9. Ninthly, The aſſiſtances and influencesofthe Spirit induties, ſhews us whatwe are ; no vital fanctifying influencescan fall uponcarnal hearts induties: The Spirit helps not their

184 The Advantages of Sincerity. inarmities, nor makes interceſſion forthemwith groanings which cannot be uttered, as he doth forhis own people, Rom. viii. 26, 27. They have his aſſiſtances intheway ofcommon gifts, but not in the way of ſpecial grace: He may enable them topreachjudicioufly,not experimentally ; topray orderly and neatly, not feelingly, believingly, and broken-heartedly; " For asmany asare ledbythe SpiritofGod, theyare the fons " of God," Rom. viii. 14. He never ſo aſſiſts,but where he hath firſt ſanctified. Carnal men furnish thematerials of their duties out of the ſtrength of their parts ; a ſtrong memory, a goodinventionare the fountainswhencetheydraw. But it is otherwise with ſouls truly gracious ; they have ordinarily athreefold affiſtance from the Spirit in reference to theirduties.

First, Beforeduties, excitingthem to it, making them feel their need of it, like the callof an empty stomach ; Pfalm xxvii. 8. " Thou faidft, Seek my face ; my heart anſwered, "Thy face, Lord, will Ifeek."

Secondly, Intheir duties. furnishing both matterand affec tion, as in that text lately cited, Rom. viii. 26. guiding them not onlywhat to aſk, but how to aik.

Thirdly, Aftertheirduties,helpingthemnot onlyto ſuppreſs thepride andvanity of their ſpirits,but alſo towait on Godfor the accomplishment of their defires. Now, though all theſe things, whereinthe fincerity of our hearts is tried induties,befoundingreatvariety (as to degrees) among faints, yet they are myſteries unknown by experience toothermen.

CHAP. VIII.

Opening the trials offincerity andhypocrisy, byfufferings upon theaccount ofreligion.

SECT. I.

viz. by ſufferings for religion. WE

E are now arrivedat the laſt trial ofgrace propounded, Thousands ofhypocritesembark themſelves intheprofeſſion ofreligionina calm;but ifthewindriſeth, andtheſea rageth, and they fee religion will not tranſportthem ſafely to the cape of their earthlyhopes andexpectations,theydefire tobe landed

The Advantages of Sincerity. 185 again as foon asmay be ; for theynever intended to ride out aſtorm for Chrift : Soyou find, Matth. xiii. 20, 21. " He en- " dureth for a while, butwhen tribulation or perfecution " ariſeth becauſe of the word, by and by he is offended."

Butyet it is not every trial by ſufferings that ſeparates gold fromdroſs ; andtherefore my buſineſs will be to ſhew,

1. First, When the fire of fufferings and perfecution ishot and vehement enough to ſeparate them.

2. Secondly, Why itmust needs diſcoverhypocrifywhenit isatthatheight.

3. Thirdly, What advantages ſincere grace hath to endure thatfevere and ſharp trial.

SECT . II. OW the fire ofperſecution, or ſufferings for religi

1.N on, maybe judged intenſe, andhigh enoughto ſeparate gold and droſs ; First, When religion expoſes us toimminent hazard of our deepeft and dearest intereſts in this world : Such are our liberties, eftates and lives : Then it is afierce and fierytrial indeed. Sometimes it expoſes the liberties of its profeſſors,Rev. ii. 10. " The devil ſhall caſtſome ofyou into priſon." Sometimes their eftates,Heb. x. 34. " Ye took joyfully the ſpoiling of " your goods;" and ſometimes their lives, Heb. xi. 37. " Theywerestoned, theywere fawn aſunder, theywere flain " withtheſword." Whilft itgoes nohigherthan ſomeſmall inconveniencies of life, reputation and ſenſe of honour will hold a falſe heart; but when it comes to this, few willbe foundable to endure it, but thoſe that expect to ſaveno more by religionbut their ſouls, and account themſelves in good cafe, iftheycan but ſave them with the loſs of all that is dear tothem inthis world.

Herethe falſeheartboggles; here it uſuallyjades and faulters.

Secondly, The fierytrial is thenhigh, when thereremains noviſible hopes ofdeliverance, or outward encouragements to ſenſe, thatthe ſcene will alter. When"we ſee notour figns, "there is no more anyprophet, nor any that can tellushow "long," as the cafe with the church was, Pfal.lxxiv. 9. Then theirhandshangdown, and their hearts faint : Nor is it tobe wondredat, when the length of troubles proveſo forea temptationevento the upright, to putforth their hands to iniquity; as it is Pfal. cxxv. 3. Ifſuch atemptation ſhake fuch men VOL . VI. Aa

186 The Advantages of Sincerity. asbuildon therock, it muſtquite overturn thoſe whoſe fourdation is but fand.

Thirdly, When a falſe profeſſor is engagedalone in fufferings, and is fingledoutfrom the herd, as adeer, to be run down, now it is a thousand to one but he quits religion to fave himself: Good company will encourage a faint-hearted traveller tojog on agreatway ; but ifhe be forſaken by all, as Paul was, no man to ſtandbyhim ; if left alone, as Elijah was, whatcanencouragehim to hold out ?

Indeed, ifthey had the ſame inviſible ſupports thoſe good men had, thatthe Lordwas withthem, that would keep them

but wanting that encouragement from within, and all ſhrinking away from without, they quickly tire downright.

Fourthly, When near relations and intimates ofpoſe and temptus. The prophet ſpeaks of a time "when a man's ene- "mies ſhall be the men of his own houſe ;" it may be the wife of his boſom, Micah vii.5, 6. Owhat a trial isthatwhich

Chrift mentions in Luke xiv. 26. when we must hate father and mother, wife and children, or quit claim to Chrift and heaven ! This is hard work indeed.

Howharddid that truly noble and renowned Galeacius Carracciolus find this! O what a conflict found he in his bowels ! Now Chriſt and ourdearest intereſtcome to meet like twomenupon anarrow bridge ; ifone go forward, the other must go back, and nowthepredominate intereftcanno longer be concealed.

Fifthly, When powerful temptations are mixedwith cruel fufferings ; when we are ſtronglytempted, as well as cruelly perfecuted: Thisblows upthe fire to a vehementheight. This was the trial ofthoſepreciousprimitivebelievers, Heb. xi. 35, 37. "Theywere stoned, theywerefawn aſunder, they were " tempted." Here was life, liberty, and preferment ſet upononehand, and death, inthe most formidable ſhape, upon the other. This cannot butbe a greattrial to any, but efpeciallywhen a cruel death, and tendertemper meet, then the trial goes high indeed.

SECT . III. ND that ſuch ſufferings as theſe will discover the 2.A falſeneſs and rottenneſs of mens hearts, cannot be doubted: Ifyouconſiderthat thisis thefiredeſignedby God, for this very uſe and purpoſe, toſeparate the goldfrom the droſs; fo you will find it, I Pet. iv. 12. " Beloved, think it not " ſtrange concerningthe fierytrialwhich is totryyou," i. e

The Advantages of Sincerity. 1871 the verydeſign and aim ofprovidence in permitting and ordering them, isto try you. The deſign of Satan isto destroy you; but God's deſign is to try you. Upon this account you find thehourofperſecution (in aſuitable notion) called "the " hour oftemptation orprobation," Rev. iii. 10. forthenprofeffors are fiftedto the very bran ; ſearched to the very bottom principles. " This is the day that burns as an oven, in "which all the proud, and all thatdo wickedly, ſhall be as " stubble," Mal. iv. 1. For, 1. First, In thatday the predominant intereſt muſt appear, and be diſcovered : It canbe concealedno longer ; "Noman "can ſerve two maſters," ſaith Chriſt, Luke xvi. 13. Aman mayſervemany maſters, iftheyallcommandthefamethings, orthings fubordinate to each other ; but he cannot ſerve two mafters, if their commands claſh and interfere with each o ther: And ſuch are the commands of Chriſt and the fleſh in a ſuffering hour. Chriſt faith, " Be thou faithfulto the death;" the flesh faith, Spare thyself, and ſecure the comforts of life. Christ faith, " He that loveth father or mother, wife or chil- " dren, lands orinheritance morethanme, is not worthyof " me." Fleſh faith, He that will grieveandbreak the heart offuck dear relations, andforsake, when he might keep fuch earthlyaccommodations, is not worthy of them.

Thus the two intereſts come in full oppofition : and now havebut patience to wait a little, andyou shall difcern which ispredominant. A dog follows two men, while they both walk one way, andyou know not which of the two is his ma-

but a little tilltheir path parts, andthen you shall quicklyfee who is his maſter : So is it in this cafe.

2. Secondly, Inthatdayſenſible ſupports fail,andall a man's reliefcomes inby the pureandimmediate actings of faith ; andwere it not for thoſe reliefs,his heartwould foon faint and dieaway underdiſcouragements, 2Cor. iv. 17, 18. " We faint " notwhilftwelook not at thethings which are ſeen, for they " are temporal,but atthethings which arenot ſeen, forthey are " eternal," q. d. Ifwe keep not oureye intently fixed upon the inviſible and eternal things inthe coming world; we shall feel ourſelves fainting and dying away under the many troubles and afflictions of this world. " Ihadfainted (faith holy David) " if Ihad not believed." How thenſuppoſe ye ſhall thehypocrite liveatſuch atime, who hath no faith to ſupporthim? No reliefbut what comes inthrough the ſenſes ?

3. Thirdly, Inthatdayallmere notions and ſpeculations about

188 The Advantages of Sincerity. religionvaniſh; andnothing relieves andfatisfies the fuffering foul butwhat it really believes, and what it hath fatisfying proofandexperience of in himself. There are agreat many pretty and pleaſing notions which our minds are entertained with; fome delight intimes ofpeace,which candous nofervice atall intheday oftrouble ! and for our ſpeculative,unpracticableknowledge of the greatest truths inreligion,as little

is tobe expected from them : Exceptwe have better evidence and ſecurity aboutthem,we shallbe loth to venture allupon the crédit of them .

That is averyconfiderable paſſage tothispurpoſe in Heb. *. 34. "Yetookjoyfully the fpoiling of your goods, (knowing " in yourſelves) that ye have inheavenabetter and more en during ſubſtance." Thisknowing in yourselves isbyinward andſenſible experience,taſte andfeeling,which is abundantly fatisfying to the foul; and ſtandsoppoſedtoallthat traditional knowledge we receive from others; which, as it leaves the mind fluctuating, ſo the heart alſodeadand comfortleſs.

4. Fourthly, In that daythe rootand foundation ofa man's faith andhope is tried, andthen theythat havebuilt upon the fand must needs fail; for every thing is as its foundation; principles are to us what a root is to a tree, or a foundationto ahouſe ; a flaw or grand defect there moſtaſſuredly ruins all. Thiswe find tobe the veryſcopeofthoſe two famousparables, Luke xiv. 25. and Matth xiii. 21. Leffer troubles ſhake but the branches, but theſe try the very root: ifnothing be found therebut ſelf-ends; the force of education, and the influence ofexamples, furelywhen the winds riſe high, and beat upon it, they will quickly lay the loftieſt profeffor even with theground.

Andthus you ſeewhat acriſfis an hour oftemptation, the fuffering hour is, and what diſcoveries of hypocrify itmust needs make; for nowthe hypocrite, like Orpha, will forſake religion ; but fincerity willmake the foul cleave to it, as Ruth didto Naomi.

SECT. IV. HAT advantages fincerity gives the foul for its e-

andperfeverance infuffering times, I thall briefly account for inthe following particulars.

1. First, Sincere godlineſs dethrones that idol, the love of this world, in all true Chriſtians ; andthis is it that makes men thrinkand flinch from Chrift inadayoffuffering. Ido pot deny but evenbelievers themselves love the world too

The Advantages of Sincerity. much ; butthey love it not as their chiefgood: it isnottheir portionorhappiness; ifanyman ſo lovetheworld," the love "of the Father is not inhim," 1 John ii. 15. How much ſoevera fincere Chriſtian loves the world, yet ſtill it is in fubordination tothe love of God, John xxi. 15. Sincerity can confift with no other love of the world; it will not fuffer fuch acurſed plant togrowunder its ſhadow.

Now,what is it, butthis inordinate, fupreme love of the creature, thatmakesmen forſake Chriſt intimeoftemptation? This was the ruin of that young man,Matth.xix. 22. "He "went away forrowful, for he hadgreat poffeffions." This was the overthrow of Demas, 2 Tim. iv. 10. " He hath for- " ſakenme (faiththe apostle)having lovedthispreſentworld." Thelove of this world, like ſap in greenwood, will not fuffer youtoburn for Chriſt; get butthe heartmortified to thecreaturebyadiſcovery ofbetter things inheaven, and it will eſta bliſh and fix your ſpirits, that it ſhall notbe in the power of creatures to ſhake you offfrom Chriſt your foundation.

2. Secondly, Sincerity knits the foul to Chrift, andunion withhim fecuresus inthe greatest trials ; Munimurquatenus tinimur. Thehypocritehaving nounionwith Chriſt, can have no communion with him, norcommunications ofgrace from him; and ſo that little ſtock of his ownbeing quickly ſpent (Imeannatural courage and reſolution)and no incomes from Chriſt, he must needs give up ina shorttime. But it is with abeliever in aday oftrouble, as it is with a garrifonbeſieged by land, but free and opentothe ſea, whence freſh ſupplies aredailyfent into relieveit: See 2 Cor. i 5. "As the ſuffer- " ings of Chriſt abound in us, ſoourconfolation alfo abound- " ethby Chriſt;" freſh aids and daily ſupplies proportionable to our expences and decays of ſtrength: So Col. i. 11. " Strengthned with all might inthe inner-man, according to " his glorious power, unto allpatienceand long-fuffering with " joyfulness." Andthis is the believers great advantageby his uuionwith Chriſt in aday oftrial.

3. Thirdly, As fincerityunites the soul with Chriſt, ſo it ſets theheart upon heaven, and things eternal; Col. iii. 1. c. Surelynothing is more conducive to our ſtability thanthis, in thehouroftemptation.

This is the moſt effectual preſervative from temptations upontherighthand,and uponthe left. Mofes could caſt akingdomat hisheels; deſpiſe theriches, pleaſures, and honours of Egypt, whilst his eye was fixeduponhim that is inviſible, and had reſpect tothe recompence of reward, Heb. xi. 24, 25,

190 The Advantages of Sincerity. 26. And itwas a brave replyofthe fortymartyrs to Valence theemperor, temptingthemwiththepreferments andhonours of the world, Whyofferye theſe trifles tous,wheryou know •howthewholeworldiscontemnedbyus?" Andfortemptationsonthe lefthand,howlittlecantheymovethat foul,who realizes theglory of the approachingworld,andfeesthe afflictions and fufferings ofthisworld preparing him for, and haſtening him to the enjoymentof it: temptations meetwithbut cold entertainment from fuch fouls .

4. Fourthly, Sincerity drives but one deſign, andthat is to pleaſe and enjoy God: andwhat can more eſtabliſh and fix the foul in thehouroftemptationthan this ? The reasonwhy thehypocrite is unſtable inallhisways, is given usbytheapoftle James, i. 8. He is a double-minded man, διψυχος ανηρ, aman of two ſouls in one body; as a profane wretch once boafted, that he had one foul for God, and another for any thing. But all the deſigns of agracious heart areunited in one; and ſo the entire ftream of his affections runs ſtrong, Itisbaſe by-ends and ſelf-intereſts, that, like a great many ditches cut out of the bank ofa river, draw away the ſtream out of its proper channel, and make its waters fail. But if the heart be united for God, as the expreſſion is,Pfal. Ixxxvi. 11. then, wemayſay offueh aChriftian, aswas faid ofayoung Roman, Quicquid vult, valde vult ; What hedoth, is done with allhis might. And this was the ground of that ſaying, Liberetme Deusab homine unius tantum negotii: Amanofone onlydefigu, puts to all his ſtrength tocarry it; nothing can ſtand before him .

5. Fifthly, Sincerity brings aman's will into ſubjection to thewillof God; andthis being done, the greatest danger and difficulty is overwith ſuch aman. This is that holyoilwhich makes the wheels of the foul run nimbly, even in difficult paths ofobedience; Non tardat uncta rota. Letbuta man be oncebrought tothat, " The will of the Lord be done," as it is Acts xxi. 13. to ſeethehighest reaſon ofchearful obedience in the holy, just, and goodwill of God, and then all the difficulty isover ; he canfufferquietlywhatmeninflict unjustly.

6. Sixthly, Sincerity takes its meaſures ofpreſent thingsby the rules of faith and eternity; it goesnotbythefame reckoning and account that others do, whojudge ofthings by ſenſe, and the reſpects theyhave to the preſent world, 2 Cor. iv. 18. "We look not at the things that are ſeen, but at the things "that are not ſeen;" and this isthere given as the reaſon of hisnot faintingunder prefentdifficulties: So,Rom. vii. rå

The Design of God in the Trial of his People. 191 " I reckon that the ſufferings ofthepreſenttimes are not wor- " thy tobe compared with the glory which ſhallbe revealed " in us." He will not allow himself to undervalue eternal glory, by once mentioning preſent ſufferings, in away ofbemoaning himſelfforthem: Asteady eyeupon the other world makes us more than conquerors over the troubles of this world.

7. Seventhly, To conclude ; fincerityalone hath alltheheavenlyaids and aſſiſtances to ſtability, and perfeverance in fufferingtimes: upright ones (and ſuchonly)have Chriſt's interceſſioninheaven for them,Rom. viii. 34. The Spirit's confolation inalltheir troubles, 1Pet. iv. 14. The Spirit ofglory and of Godreſtethonthem: thebeneficial miniſtryofangels, who are fent forth upon their account, Heb. i. 14. A stock ofprayers, going for them all the world over, Eph. vi.

18. Multitudes of precious promiſes in the Scriptures ; for every line,word,andſyllable ofwhich the faithfulness of God

engaged : ſothat it is impoſſibleſuchgoldcan perish in thefire.

Andthus oftheſeveralwaysbywhichgrace ishere tried.

CHAP. IX.

Opening thedesigns and ends of God, in bringing of the profeffors ofreligion intofuch various trials of theirgraces in this world. TH

SECT . I. HESE are fome of the ways andmethods inwhich

God brings his gold tothe touchstone, and tothe fire, eveninthisworld,before the awful andfolemn trial theymuſt come to inthe finaljudgment : and ifwe defire to be fatisfied whatthedeſignand end of God inmaking ſuch probations of hispeople is, Wemustconclude, inthe general, he certainly deſigns his ownglory, and his peoples advantage and profit in them. If hefuffer them to be tried by reproaches, happy are they, the Spirit of God and glory reſteth on them ; there is their profit; and though his name be evil ſpoken of, yet in the meeknefs of theirſpirits he is glorified, as itis, 1 Pet. iv. 14. " Ifthe ſcourge " ſlayſuddenly, he laugheth atthe trial of the innocent," Job ix. 23. Not at their afflictions, but at the effects and bleſſed iffues and refults of them : Not that itgives them pain, but thatitgives them glory. Upon this account the apostle bids

192 The Design of God in the Trial of his People. us count italljoy whenwe fall intodiverſe temptations or trials: and ſtillthe moretrials themorejoy; forthereby God willproduce fuch effects as are more precious than gold that periſheth, 1Pet. i.7. O who canvaluethe comfort that is taſtedbythe foul,uponthetrialanddiſcovery of its fincerity, whenafter ſome foretemptationwherein God hathhelped us tomaintainourintegrity, or after ſome cloſe pinching affliction, whereinwe have diſcovered in ourſelves aſweet refignation to, andcontentmentinthe willof God, an heartcleaving to the Lord, purged andmademore fpiritualunderthe rod! wecan turn to the Lord, and appeal tohim, as theprophet did, Jer. xii. 3. " But thou, O Lord, knoweſt me; thou haſt ſeenme, " andtriedmine heart towards thee."

I ſay, who can duly value ſuch an advantage: whowould exchange fuch a comfort for all the gold and silver inthe world? Howmanytrials foever Godbrings his peopleunder, tobeſureneither his ownglory, northeir intereſt, ſhall fuffer anydamageby them. B

SECT. V. thoughts cloſe to UTmore particularly, let usbring our thematterbefore us,and we shall findmanygreat advantages and benefits rifing outoftheſe trials of fincerity : For,

1. First,Herebyhypocrify is unmaſked anddiſcovered ; the vizard is plucked offfrom the falſe profeffor, andhis truenatural faceand complexion ſhewn tothe world ; and inthis there is agreat deal of good.

Object. Good, you willsay, Where lies it ? All the world Jeesthe mischiefandfad effects ofit ; many arestumbled, many arehardenedby it : "Woeto the worldbecauſe ofoffences!" Matth. xvi. 7.

Sol. True, ſome are prejudicedand hardened by it, ſo as never to have goodthoughts of the ways andpeople of God more: That isfadindeed; however,therein Godaccomplishes hisword, and executeth his decree; and though theſe perifh, yet, First, Others are warned, awakened, and fet a ſearching theirown hearts more narrowly than ever, and this is good, 1 Cor. x. 11 , 12. Now theſe were our examples ; "wherefore " lethim that thinketh he ſtandeth, take heed left he fall."

Secondly, Hereby ſin is aſhamed; and it is good when fin that hath expoſed men to ſo much ſhame, ſhallbe itſelf expofedtoſhame: Thisis the just reward of fin, Jer. xiii. 25,26.

The Design of God in the Trial of his People. 193 This isthy lot, the portion ofthy meaſuresfromme,faiththe " Lord ; becauſe thou hast forgotten me, and truſtedin falſe- "hood,thereforewill I difcoverthy ſkirts uponthyface, that " thy ſhamemay appear."

Theturning up the ſkirt is a modeft expreſſion of expofing aperſon tothe greateft ſhame in thedayoftrial : God,bydifcoveringhypocrify, ſhames the hypocrite; and, ſurely, many fuch difcoveries are madeof men at this day : We may fee fin,that lurkedcloſe intheheart before, now laidopenbefore all Ifrael, and before the fun.

Thirdly, Hereby the poor felf-cozening hypocrite hath the greatestopportunity and advantage that ever was beforehimin allhis life, to recover himſelf out of the ſnare of the devil. Nowallhispretences are gone ; now that which like a ſhield wasadvanced against the arrows ofreproofand conviction is gone; nowapoor creature ſtands naked, and ſtripped out of all hispleas, as a fair andopenmark to theworld,and his own confcience; andhappywill itbe for him, ifnow the Lord make conviction to enter point blank into his foul. All theſe are bleffedeffects of the difcoveryofhypocrify.

Secondly, By theſe trials integrity is cleared up, and the doubts and fears of many upright and holy ones allayed and quieted, reſolved andfatisfied. Owhatwouldmany a poor Chriſtiangive for fatisfaction in thatgreatpointoffincerity! Howmanytears have been ſhed to Godinfecret uponthat account ? How many hours have beenſpent in examinationof his own heart about it, and ſtill jealoufies andfears hang upon his heart ? He doubts what he mayprove at last. Well, faith God, lethis fincerity thencome to the teft, kindle the fire, and caft in my gold. Trials are thehighway to afſurance ; let my child ſee that he loves me more thantheſe, that hisheart isupright withme. I willtry himbyprofperityandby adverſity, byperfecutions andtemptations,andhe ſhall ſee his heart is better than he ſuſpects it to be. This ſhall be theday of reſolution to his fears and doubts.

The apostle, ſpeaking ofherefies, 1 Cor. xi. 7, 9. puts a neceflity upon them: There must be herefies, faithhe, that they which are approvedmay bemade manifeft. The ſame neceffity there is (and forthe fame end) of all other trials ofgrace, that thelovely,beautiful, ſweet face offinceritymaybe openedfometimes to theworld, to enamour them, andto the foul inwhoni it is, to fatisfy it that itdoth not perſonate a Chriſtian, but вь VOL. VII.

194 The Design of God in the Trial of his People. lives the very life of a Chriftian, and hath the very ſpiritand principles of aChriſtian in him.

3. Thirdly, By theſe trials, pride and felf-confidence is deſtroyedand mortified inthe faints, as much as by any thing in the world. We never fee what poor weak creatures we are, until we come to the trial. It is said, Deut. viii. 2. "God " led Ifrael throughthe defart, to prove them, and to humble " them." Whenwe are proved,thenwe arehumbled. Thoſe that over-reckon their graces before the trial, fee they must come to another account, and take new meaſuresofthemſelves after they have been upon trial.

Ah! littledid Ithink,faithone, that Ihadso much love for theworld, and fo little for God, until afflictions tried it. I could not have believed that ever the creature had got ſodeep into my heart, until providence either threatened or made a ſeparation, andthenI found it. Ithought I had been rich in faith, until fuch a danger befel me, or fuch awant began to pinch hard; and then I saw how unable I was to truſtGod for protection, or provifion. O it is a good thing that our hearts be kept humble and lowly, how rich foeverthey be in grace!

4. Fourthly, By trialsgrace iskept in exerciſe,andthegra cious foul preſerved from ſecurity and ſpiritual ſlothfulneſs. Trials are tograce what the eſtuationsandcontinual agitations of the waters are to the fea, orwhatthe racking ofwines from the lees isto it: Were it not for our frequent trials and exerciſes, weshould quickly fettle uponthe lees, and ourduties would be (as God complains of Ephraim) likefoure or dead drink,Hofea iv. 18. flat and ſpiritleſs. "Moabhathbeen at eaſe " from his youth, andhehath ſettled onhis lees, andhath not " beenemptied from veſſel to vefſel ; neither hath he gone " into captivity ; therefore his taſte remained inhim,and his " ſcent is notchanged," Jer. xlviii. 11 .

Much after that rate itwould be with our hearts, did not the Lord frequently tryand exerciſe them. Let the beſt man bewithoutfome trial or other but a few months, andyou may findthewant of it in his prayers and conferences quickly. O whatatang offormalitywillbe found inthem! And is it for thehonour of God, or profit of his people, that it shouldbe .fo ? No, no, the Lord knows it is not; but how shall their ſpirits be reduced to their former zealous heavenly temper again ? Why, faith the Lord, they must into the furnace again: " I will meltthem andtrythem; forhow shall Ido for

The Design of God in the Trial of his People. 195 the daughter of my people," Jer. ix. 7. I love them too well to loſe them for want of a rod. Alas! if Ishould ſuffer things to go on at this rate, what will become of them in a littletime? What delight can I take in theirduties, whenthe faith, fervour, humility, and holy feriouſneſs of their ſpirits is wanting inthem ? I will therefore " refine them as filver is " refined, and trythem as gold is tried, and they ſhall call uponmyname, and Iwillhear them, and I will ſay, It is my " people, and theyſhallſay, TheLordismyGod," Zech. xiii. 9. andthus the Lord chides himself friend again with his people.

: Thus he recovers them to their true temper, andthus his vifitations do preſerve their ſpirits; and when the Lord fees theſe ſweet effects of his trials upon them, it greatly pleaſeth him. Onow, faith God, I like it ; this providence hathdone them good; this rod was well bestowed ; the letting loofe of this temptation, or that corruption upon them, hath made them findtheirknees again ; now Ihear the voice of my child again.

Beloved, this is ableſſed fruit and effect of our frequent trials ; and how ungrateful foeverthey are to flesh andblood, that affects eaſe, and is loth tobe disturbed, yet it is neceſſary to the prefervationofour ſpirits.

5. Fifthly, By the trial of our graces Satan isdefeated, and his accufation of the faints found to be mere ſlanders. It is a verycommonthing with the devil and wickedmen, to accufe the people of God of hypocrify, and to tell the world they are not the menand womenthey are taken to be ; and that if their infidewere but turnedoutbyſome thorough trial, or deep

it would appearthat religiondidnotindeed live in their fouls, as they pretend, butthat theyonly act a part, andperfonateheavenly and mortifiedperſonsuponthe public ſtage of profeſſion...

Thus the accuſer of the brethren ſuggeſtsthe hypocrify of Job, chap. ii. 5. " Put forth thine hand now, and touch his " bone andhis fleſh, and he will curſe thee to thy face ;" q. d. Well might Job ſerve thee whilst thou hastbeen ſobountiful a maſter to him; he hath been well rewarded for all the ſervice he hath done thee ; but ifthou ſtop the current of his profperity, thou shalt ſee how quickly he will ſtop the courſe of his duty : A few laſhes from thyhand will make him curſe thee tothy face. ButOwhatſhame and disappointment was Bb2

196 The Design of God in the Trial of his People. it tothatenvious ſpirit ? What avindication of Job's integrity, when under the greatest trials of his faith and patience,he ſtill held faſt his integrity, and ſhews himself as great a pattern of patience underthe croſs, as hehadbeen of piety in the days of his greatest profperity ! Satangets nothingbybringing forth thefaintsuponthe stage, tobe made a ſpectacle to angels and men, as it is, 1 Cor. iv. 9.

6. Sixthly, and lastly, The frequent trials ofgrace exhibit afulland living teftimony against the atheism of the world. Theſeprovebeyond all words or arguments that religion is no fancy, but the greatest reality in the world: Menwould make religionbut afancy, and the zeal of its profeffors, but the intemperate heat of ſome crazybrains, over-heatedwith afond potion.

They that never felt the real influences of religion upon their own fouls, will not believe that others do feel them.

Serious piety is become the ludicrous ſubject withwhichthe wantonwits of this atheistical world ſport themselves. But behold the wisdom and goodness of God exhibiting to the worldtheundeniable teftimonies of the truth of religion, as often as the fincere profeffors thereof are brought to the test by afflictions from the hand of God, orperfecution from the hands of men : Lo! here is thefaith and patience ofthefaints: hereis theircourage, meekneſs, and ſelf-denial, ſhiningas gold inthe fire ; they have the real proofs ofit before theireyes: inftead of cafting them intohell, and convincing them by eternal fire, he is pleaſed to caſt his own people into the fire of affliction, that theywho ſcoffatthem maybe convinced at an eaſier and cheaper rate. It is no newthing to fee the enemies of religionbrought over to embrace it, by the conſtancy and faithfulness of the faints intheir trials and fufferings for it. God grant that the atheism of this preſentgenerationdonot occaſion a more fierytrial to the people of God in it,than they haveyet ſuffered !

Tried Grace is true Grace. #97 CHAP. X.

Shewing that thatgraceonly is to bereckonedfincere andreal, which can endure thoſe trialswhich God appoints, orpermits, forthediscovery ofit.

SECT. I. BEFORE I offer you the proofs and evidences of this truth, itwillbe neceflaryto prevent fome mistakes that maybeoccafionedbymisunderstanding ofit.

Caution 1. And, in the first place,we are not to thinkaffurance of our fincerityimpoſſible tobehad inthis life, becauſe as longas we live here, we are in a state of trial ; and how many trials foeverhave been made upon us already, yet ftill therearemore tocome; andwe know notwhat we thall prove in future trials, though Godhath keptus upright in former trials : No, no, this is none ofmymeaning; nor doth ſuch a conclufion neceffarily follow this affertion: For a Chriftian thathath rightly cloſed with Chriſt at first, and been faithful intheduties ofactive and paſſive obedience hitherto, may be afſured, upongood grounds, of a victory before he come to the fire of his remaining trials. Sowas the apostle, Rom. viii. 35, &c. " Who ſhall feparate us from the love of Chriſt? " Shall tribulation, or diſtreſs, or perſecution, or famine, or " nakedneſs, or peril, or ſword ? Nay,in all theſewe are more " than conquerors, thro' him thathath loved us." Here is an affuredtriumphbeforethe combat. SoJob xxiii. ro. " Buthe " knoweththewaythat Itakes whenhehath triedme, I ſhall " come forth as gold." He appealsto God for the fincerityof hisheart fo far as he had hithertogone inthewayofreligion, andthence concludes, that whatever trials God ſhould bring himtofortime to come,he shouldcomeforth as gold, i. e.he

not loſe onegrain of the fire. And this confidence of agracious foul isbuilt notonlyupon experiencegained in former trials, but upon faith inthepower, promiſes, and faithfulneſs of God, which are engaged forhim inthe covenant of grace, tokeephiminthe greatestdangers thatbefalhim in this world.

He believes the power of God is able tomakehim ſtand, thoughhehath no powernormight inhimselfto overcome the leaſt temptation, 1 Pet. i. 5. " You are kept, φρωραμμηνος (kept " as agarrison)by the powerof Godthrough faithunto ſal-

198 TriedGrace is true Grace. " vation." When Chriſt hathonce takenpoſſeſſionofthefoul byhis ſpirit,he fortifies itby hispower, as agarrison : thatufingthe means, itbe ſurprized or betrayed no more into the enemy'shand,ſo as finally tobe loft. Hebuilds this confidence alſo uponthe promiſes of God, whichare his ſecurity infuture dangers: And how are all the pagesof the Biblebeſpangledwith ſuch promiſes, as the firmament is with bright andglorious ſtars? Such are theſe of the firſtmagnitude, 1 Cor. i. 8, 9. "Chriſt ſhall confirm you to " theend, thatye maybe blameleſs inthe day of our Lord " Jeſus Chriſt. God is faithful,bywhom ye are called unto " the fellowship of his Son Jeſus Chriſt our Lord." And no leſsſatisfyingand ſweet is that, Jer. xxxii. 40. "And Iwill "makeaneverlasting covenant withthem, thatI willnotturn " away fromthem todothem good; but Iwillputmy fear in " their hearts, that theyſhall notdepart from me." And of the ſamenature isthat alſo, Johnx. 27, 28. " Myſheep hear " my voice, and I know them, andthey follow me, and Igive " unto them eternal life ; andthey ſhall never periſh, neither " ſhall anymanpluckthem out ofmyhand."

Ifthere be any hypocrite in ſheeps-cloathing, he hath no partor lot in this promiſe; but it ſecures the whole flock of Chriſt, great and ſmall, against all danger.

He alſo builds his aſſurance uponthe faithfulness of God, which ſtands engaged to make good every line, word, and ſyllable of his promiſes to his people; ſowe find, in 1 Cor. x. 13. " There hath no temptationtaken you but ſuch as iscom- " mon toman; but God is faithful, who willnot fuffer you to " be temptedabove thatye are able; butwill witheverytemp- " tation make a way to eſcape, that ye may be able to bear " it." And, 2 Thef. iii. 3. " Butthe Lordis faithful, who " ſhall eſtabliſh you, andkeep you from evil." Add to this, the conſtant prevalent interceſſion of Chriſt in heaven forhis people, inalltheir trials, andthenyou will fee a fincere Chriſtian neednot todeny himselfthejoy and comfort of his aſſurance, upon the account and ſuppoſition of his future trials.

SECT. II. OR do we here ſuppoſe, in this affertion, Caution 2.N that inherent grace inthe faints hath a fufficiency ofability in itſelftoendure the greatest and fevereſt trialsthat canbefal itin this world. It is certain that it ſhall

TriedGrace is true Graces 199 becarried fafely through all, but not inits own ſtrength and ability.

That is a trueobſervation of the learned Gerſon,Perfectiones fibirelicta,funt pondera ad ruinam : The mostperfect creature leftto itſelf, will fall into ruin. This was exemplified in the angels that fell ; and in Adam, though inaperfect ſtate. Divinepreſervation is the propwhich ſupports the beſt creatures from ruin. Grace itſelfis but a creature, and therefore a dependent being: Itisbut a ſtream, depending upon the ſupply ofthefountain: Ifthefountain letnot forth itſelf,whatbecomes of the ſtream ? That is a true andjudicious obſervation of the learned Dr. Ames, Perfeverantiafidelium, vel immutabilis eorum conditio fecundum integram ejus rationem, nonpervenit a principio intrinfecoſolo, nec afolo extrinfeco ; fedpartim ab intrinfeco, ex natura vitæfpiritualis a Chriſtofluentis, et partim ab extrinfeco, ex cuſtodia, protectione et directione Dei ; Amefii Coronis,Art. 5. The perſeveranceofbelievers, or theimmutabilityoftheir condition, ifwe viewthe wholegroundand reaſon ofit, is notwholly from within, or wholly from without itſelf; but partly fromthe nature of the ſpiritual life which flows from Chriſt intothem,and partly from the keeping,protection, and direction of God: That protection is always afforded to this life of grace; and this life of grace always needs that protection. The beſt of men are but men at beſt, as one ſpeaks: It was not Peter's grace and reſolution that kepthim, but Chrift's careofhim and interceffionforhim, Luke xxii. 32.

" Be strong in the Lord, (faith the apostle) andinthe power " of his might," Ephef. vi. 10. " Without me (faith Chrift) "ye can donothing," John xv. 5. Neither oftheſe is that which I have before me to prove ; but this is that which I aim at, that ſuchſeeminggrace as was neveryet brought tothe trial, nor willbe able tobear the trial, when God ſhall bring it thereto, muſt notpaſs for current (as too frequently it doth) among us: Such grace will neither comfort us now, nor fave us hereafter : For, SECT. III.

1.F

IRST, great numbers ofperſons in the profeſſing world aredeceived and destroyedby truſting toſeeming anduntriedgrace: this wasthe miferableconditionofthoſe Laodicean profeſſors in the text; they reckoned themselves rich, but were really poor : All is not gold that glifters ; theirgold(as they accounted it)was nevertried inthefire. If aman'swhole eſtate lay in ſome precious stone, ſuppoſe arich

200 TriedGrace is true Grace. diamond, how ishe concernedtohave it thoroughly tried, to ſee whether it will bear a fmart ſtroke with a hammer, orfly like a Bristol diamond under it ? All that you are worth lies inthe truth and fincerity of your grace; and till that be tried youknow notwhether you be worth anything or no thing.

Reader, There are two fad fights in the world, which cannotbut deeply affect everyuprightheart: one is toſeefomany choufands ofrational andingeniousmeninthe Romish church, byanimplicit faith intheir guides,venturing their fouls upon their bareword; never fearchingthe fcriptures with theirown eyes, but wholly truſting tothe infallibility of a pope or a council; when, in the mean time, they would fear to take their word for a ſum ofmoney, without fome further fecurity. It is amazing to behold the foul-destroying, eaſy credulity of thoſemen; butthis isa ſtroke ofmadneſs and fpiritual infatuation,judicially inflicted uponthem, that thejudgmentwhich iswrittenmight be fulfilled in them,"God ſhall ſend them " ſtrongdeluſions, that they ſhould believe a lie," 2 Thef. ii.

IV.

Andyet more amazing is that ſtroke of Godupon multitudesofvainand formal profeffors even inthereformed Prote-

churches, where noman is restrained from ſearching the ſcriptures; nay, where men are ſo frequently and earnestly preſſed, from fabbath to fabbath, to examine themſelves, and provetheir ownwork, thatyet ſomanyare content to leave all athazard, andwithout any more ado, or farther ſearch in the matter, credit the report of their own deceitful hearts, and take all for granted, without due trial orexamination ofthematter.

: Surely, no one thing fends down more foulsdailytohell out of the profefling world, than this doth. The five foolish virgins (i. e. the unprincipled profeffors in thereformedchurches) periſhed this way; they took it for granted all was well, becauſe theyhad lamps of profeffion as well as others ; and faw notthecheat tillthe crywas heardatmidnight, andtheir unfurnished lamps went out, Matth. xxv.

2. Secondly, The promises ofſalvation are made over to tried grace, and fuch onlyas will endure the trial: So James i. 12. "Bleffedis the man that endureth temptation; for when he is "triedhe ſhall receive the crown of life which God hath pro- "miſed to them that love him :" We must be firſt tried, and then crowned. "If aman ſtrive for maſteries, yet ishenot : " crowned, except he ſtrive lawfully," 2 Tim. ii. 5. He manifeſtly alludes tothe Romangames, towhichtherewerejudg

Tried Grace is true Grace. 201 esappointed to ſee that no foul playwere offeredcontrary to the law for wrestling ; and where it was found, the crown was deniedthem. Not to him that fets forth inthe morning with reſolution and gallantry, but to him thatholds out till the eveningofhis life, isthe promisemade ; Matth.x. 22. "He that " endureth to the end ſhall be ſaved." So Rom. ii. 7. " To " themwho by patient continuance in well-doing ſeek forglo- " ry, andhonour, and immortality, eternal life." Andonce more, Heb. iii. 14. " We are made partakers of Chrift, ifwe " hold thebeginning of our confidence ſtedfaſt untothe end." So that ifyou should endure ſome few flighter troubles, and faint at laſt, give out when a cloſer trial befals you, all your labours and ſufferings are invain. Sincerity and final perſeverance are the conditions ofallſpecial promiſes.

3. Thirdly, Every man's graces and duties muſt betried and weighedby God in the great day; and ifthey cannot endure theſe leſſer trials to which God expoſes them now, how will they endure that ſevere and exact trial towhich he willbring them then ? No man can ſearch his own heart with that exactneſs in thisworld, as God will ſearch it in theworldto come.

in this cafe toyou as the Lord ſpake to Jeremiah, chap. xii. 5. " Ifthou hast run withthefootmen, andthey have " weariedthee,thenhow canft thou contendwithhorfes ? and " if inthe land of peace,wherein thou truſtedſt, theyhave " wearied thee,thenhow wiltthoudo in the ſwelling of Jor- " dan?" This was ſpoken to encourage the prophet to conſtancy in his work; and as if the Lordhad faid, O Jeremy, do the ſtrivings of the men of Anathoth,thine own town, difhearten thee ? Pluck up thy ſpirits, and faint not ; there are harder trials than theſe that thou must undergo at Jerufalem; theſe are no more, towhat is coming, than the running with footmen is to contending with horſes, or the paſſing a ſmall rivulet to the ſwellings of Jordan.

To allude to this ; if our graces and duties cannot bear theſelightertrials ; ifa little lift ofproſperity, or lighter ſtroke of adverſitydiſcover ſo much falſeneſs, rottenneſs, pride and ſelfishness in the heart ; ifwe cannot refift the motions ofcorruptions, but yield ourſelves to obey ſfininthe lufts ofit ; ifwe canneither keep our hearts with God in duties, nor mourn for ourwanderings fromhim , ifa few ſcoffs fromwickedtongues, ortrials ofperſecution from the hands of men will cauſe us to faintintheway, and turnback from following the Lord,what

wedowhen "He comes,whoſe fan is in his hand, and VOL. VII. C

1202 Tried Grace is true Grace. *" whowill thoroughly purge his floor ;" Matth. iii. 12.who willtry every man's work as by fire, 1 Cor. iii. 13. ſearch the fecrets of all hearts,Rom. ii. 16. weigh every man tohis ounces anddrachms ? furelywe cantake little comfort in that which is ſo unable to bearthe ſevere trials of that day, that it cannot * ſtandbefore the flighter trials of this day. 4. Fourthly, True grace iswilling to be tried, and nothing ismoredefirable to an upright ſoul,than toknow hisown condition: if therefore we fhun the trial, and are loth to ſearch ourfelves, or beſearchedbythe Lord,ourcondition is fufpicious, andwecantake littlecomfort in it. Itwas David's carneft defire, Pfalm exxxix. 23. that God would thoroughly "ſearch his heart and reins, andfee ifthere were any wayof wickedneſs in him. Falſe grace is thy of God's eye, it cares ⚫not to be examined; but this is the delightoffincere ones: " Every one thatdoth evilhateththelight,lefthis deeds ſhould 1" be reproved ; but he that doth truth, cometh to the light, " thathis deedsmaybe mademanifeſt,that they are wronght -" in God," John iii. 20, 21 .

The reafon is plain why hypocrify cannot endure to come to the touchſtone and teft; for hypocrites, having a fecret confciouſneſs of their ownguilt and unfoundneſs, know that, bythis means,theirvainconfidencewould quickly be confut. ed, and all their reputation for religion blaſted. But, oh! if mendare not ſtand before the word, as it is now opened and appliedbyminifters,howwilltheyſtandwhen it ſhallbe openedand applied, inanother manner, by Jeſus Chrift ? Oprofeffor, ifthy condition begood, thyheart right, thou wilt defire toknowthe very worst of thyself; andwhen thou haftmade thedeepeſt ſearch thou canſt, thou wilt still fear thou haft not been ſevereenough,and impartial enough to thyself; nothingwillgive theemore content thanwhen thou feeleſt theword dividing thyfoul and ſpirit,thyjoints and marrow; nothingſomuch comforts thee under, or after an affliction, as thediscovery ithath made of my heart; thou wiltſeem to feel with what affection thoſe words came from the prophet's lips, Jer. xii. 2. " But thou, O Lord,knoweſt me, thou haftſeen " me, andtriedmy heart towards thee." O what a refreshingſweetneſswill ſtream through thyheart, and allthe powers ofthy foul, when thou canstmake the like appeal to Godwith like fincerity! And certainly, without fuch a difpofition of ſpirittowards thetrial ofourgraces,wecanhave little evidence of the truth of them.

ParticularInferencesfrom the TrialofGrace. 203

CHAP. XI.

Containing divers practical instructive inferences from this doctrine ; with a serious exhortation to self-trial and thorough examination.

SECT. I. RE there ſuch variety oftrials appointed to Infer. 1.A examine the fincerityof mens graces ; how great a vanitythen is hypocrify, andto how little purpoſedo men endeavour to conceal andhide it ? We ſay, Murder will out; and wemay as confidently affirm, Hypocrify will out. WhenRebeccahad laidtheplot todiſguiſeherfon Jacob, and byperſonating his brother, to get the bleſſing, Jacob thus objects against it, " My father, peradventure, will feel me, " andI shall feemto him as a deceiver; and I shall bring a "curſeupon me, and notableſſing," Gen. xxvii. 12. as if heſhouldſay,but what ifmy father detectthe cheat,howthen

I look him inthe face? How ſhall I eſcape a curſe ? Afterthe fame manner every upright foul ſcares itſelf from the wayofhypocrify. If I diſſemble, and pretend to be what I amnot, my Father will find meout. Ah 1 there is nodarkneſs nor ſhadow ofdeath that can conceal thehypocrite, but outitwillcome at last,lethim uſe all the arthecan to hide it. OftentimesGoddiſcovers him bythe trials he appoints inthis world; andmen inthat dayſhall" return anddifcern betwixt "the righteous and the wicked, between kim that ferveth "God, and him that ſerveth him not," Mal. iii. 18. Butif hemakeanhard ſhift togetby a private wayto hell, carrying this comfort with him tothe laſt ſtep, That nobody knows or thinks he is gone thither; yet there will be a daywhen God will ſtrip him nakedbefore the great aſſembly of angels and men, and all ſhall pointat him, andſay, Lo! this is theman thatmadenot Godhishope. This is he thatwore agarmentofprofeſſion todeceive, but God hath now ſtript him outofit, and allmen ſeewhathe is: For, " There is nothing covered, that ſhall notbe revealed, and hid, thatthall notbe known," Matth.x. 26. And the apostle affures us, 1 Tim. v. 24, 25. "Thattheythat are "otherwise, cannot be hid." If mensworks benotgood, it is impoffiblethey ſhouldbehidlong: Agilded piece ofbrais

CC2

204 Particular Inferences from the TrialofGrace. maypaſs fromhand to hand a little while, butthe touchſtone willdiſcover the baſe metal : Ifthatdo not, the fire will. O finners ! away with your hypocrify, be honest, fincere, plainandhearty inreligion : If not, contufionofface ſhallbe yourrecompence from the Lord ; that is whatyou shallgetby it.

Infer. 2. Secondly, Arethere ſuch trialsappointedand permittedby the Lord for thediſcovery of his people's fincerity inthisworld ? Then letnone of God'speopleexpectaquietſtation inthisworld : Certainlyyou ſhallmeet with noreſthere, you muſtout of one fire into another; and it isa merciful condeſcenſion of the Lord topoorcreatures, thus toconcernhimself for their ſafety and benefit: "What is inan, thatthou ſhouldſt " magnify him ? and that thou ſhouldſt ſet thine heart up- " onhim? that thou ſhouldſt viſit him every morning, and " tryhim every moment ?" Job vii. 17, 18. O it is agreat deal ofhonour put upon a poor worm, when Godwillevery moment try him and viſit him ; itargues the great eſteem the gold-ſmith hath of his gold, whenhe will fit bythe furnace himself, and order the fire with his own hand; whenhe pries ſooften, and ſo curiously into the fining-pot, to ſee that none of his precious metal, upon which he fets his heart, be loft.

Think it not then adebaſing to you tobe ſo oftenexpoſed totrials. IfGoddid not value you highly, he would nottry you ſo frequently ; What would become of you, ifyourconditionhere ſhouldbe more fettled and quietthan now it is? I believeyou finddroſs enough inyour hearts after allthe fires intowhich Godhath caſtyou: Surely there is filth enough in thebest of God's people to take allthis, itmaybe a greatdeal moretroublethantheyhaveyet metwith. We fancy it abrave life to live ateaſe; and if we meetwith longer refpites and intervals of trial than uſual, we are apt to ſay, We shall never be moved, as David did, Pfal, xxx. 6. orwe shalldie in ourneft, as it is Job xxix. 18. Our hard anddifficultdays are over; but woe to us if God ſhould give us the defire of our hearts in this. See whatthetemper ofthoſe mens ſpirits is, thatmeetwith no changes, Pfal. lv. 19. "Because theyhave " nochanges, therefore they fear not God." O it is better tobe preſerved ſweet inbrine, than torot inhoney !

Infer. 3. Thirdly, Let none boast ina carnalconfidence of their ownstrength and stability. You are yet in a ſtate of trial: HithertoGod hath kept you upright in all your trials ; bleſs God, but boast not ; you are but feathers in the wind of

Particular Inferences from the Trial of Grace. 205 temptation, if Godleaveyou to yourſelves. PetertoldChriſt, (anddoubtless he ſpoke no more than he honestly meant) " Though all menforſake thee, yet will notI:" Andyou know whathe didwhen the hour of his trial came, Matth. xxvi. 35. Angels left tothemſelves have fallen: It is better tobeanhumble worm, than a proud angel. Ah! how many Pendletons willthis profeffing age ſhew, if once Godbringus tothe fierytrial ? " Lethim that thinks he " ſtands, take heed leſt he fall." You have not yet refifted unto blood, ftriving againſt ſin. None ſtand upon firmer groundthan thoſe that fee nothing in themselves to ſtand upon; hethatleans uponhisownarm, uſuallybenumbs it, and makes it uſeleſs .

Infer. 4. Fourthly, DothGod kindle ſomanyfires in Sion, andſet his furnaces in Jerufalem, todiscover and feparatethe droſs from the gold? How contrary are thoſe men to God, thatallow, yea, and prizethe droſs ofhypocrify, which God hates, and ſtick not to make the holy God a patronifer, and countenancer of it in the hearts and livesofmen ?

It is amazing to read what popish pens have impudently writtenaboutthis matter : * Sylveſter puts the queſtion, Whether itbea finto make a falſe ſhew of ſanctity ? And anſwers itthus: Ifit be for the honour of God, and profit ofothers, it isno fin. Nay, they have a reverence for hypocrify, as an holyart. Vincentius ſpends awhole chapterin commendation of the hypocrify of St. Dominic, and entitles it, Defancta ejushypocrifi; i. e. of the holy hypocrify of that ſaint ; reckoning it amonghis commendations, that he hadthe artofdifſembling. Andyet,one peg higher, a religious perſon (faith † another) that feigns himself to have more holiness than he hath, thatothers maybe edified, fins not, butrathermerits.

Blush, O heavens ! that ever ſuch factors for hell ſhould openandvendfuch ware as this in the public market, and invitetheworld to hypocriſy, as thatwhich makes for theglory of God, the edification of men, andawork meritorious in the hypocritehimſelf: This is the doctrine ofdevils indeed !

Infer. 5. Fifthly, Ifitbe ſo, that allgracemust come tothe teſt, andbetried as gold in the fire, eveninthisworld ; how areallmenconcerned to lay a folid foundation at firſt, and thoroughly deliberate the terms uponwhich they cloſe with Chrift,andengage in the profeſſionofhis name ? " Which of "you,(faith Chriſt)intendingtobuildatower, ſittethnotdown

Afum advfimulatio, n. 4. ↑Rosella in v. hypacrisis,n.1.

206 AJeribus Exhortation to Self-examination. "first, and counteth the coſt?" Luke xiv. 28. Ifſome mert hadſetdown at first, andponderedthe conditions and termsof Chriſt, they had not fatdown nowdiſcouraged, and tired in theway. The apostle Paulwent to work at another rate; he accounted allbutdung and droſs for Chriſt, Phil. iii. 8. and was of the ſame mindwhen the actual trialcame; for thenhe tells us, " He counted not his life dear unto him," Acts xx. 24. Andthe apostle Peteradmonishes believers " not to think "it ſtrangeconcerningthe fiery trial which was totry them,"

1 Pet. iv. 12. q.d. Letnone of theſe things be ſurpriſals to you; youare toldbefore-hand whatyoumust truſtto ; every Chriſtian must bea martyr, at least inthediſpoſitionand reſolution of his heart. Othat menwouldbalance the advantages and diſfadvantages of religion, and thoroughly ponder the matter in their deepest thoughts ! To the test you mustcome; the rain will fall, andthe ſtorm beat upon your buildings; look carefully therefore to the foundations.

Infer. 6. Sixthly, and lastly, Learn fromthis pointtheunavoidableness of ſcandals and offences intheway of religion ; for ifthere be aneceſſity of trial, there is alſo a neceffity of fcandal. " Itmustneeds be that offences come," Luke xvii.

1. Why, muſt it needs be ? The reaſon is evident ; all muſt cometo the trial, and all are not able to bear it. Our Lord tells us, Matth. xxiv. 8, 9, 10. of a day of great ſtraits and perplexitycoming: " And then (faith he) ſhallmanybe of- " fended." The dayoftrial is the day of ſcandal : By theſe offences ſome areput a ſearching themselves, and ſome fall a cenfuring all others; but the holy God brings about his end bothways in them thatare faved, andinthemthat periſh. W

SECT. II. ELL then, ifitbeſo that all muſt intothe furnace, leteverymantry his ownwork ; examine yourſelves, profeffors, ſearch your hearts, commune with your reins, nothingmoreconcerns you in allthe world than this doth. O thatyou wouldbemore in your cloſets, and oftner upon your knees ! O that youwouldlook into the Bible, then intoyour hearts, andthen to God, ſaying, with David, " Search me, " OGod, andknow my heart; prove me, and trymy reins, " and ſee ifthere be anyway ofiniquityin me !" Neverdid religion thrive in the world ſincemens heads havebeen ſooverheated with notions and controverfies, and their hearts to

Aferious Exhortation to Self-examination. 207 fenfiblycooledintheircloſet-work. I have elfewhere ‡ more largelypreſſed thisduty upon the profeffors of this generation, and thither ſhall referthe readerfor the prefent, to feethe neceflityand importance of this work.

Here Iſhallonlyurge the dutyoffelf-trial byſomepreffing motives, and awakening confiderations.

Motive 1. And the firſt ſhall be, the exceeding difficultyof this work; difficulty inſomecaſes maybe adiſcouragement ; butwhere the matter is ofabſolute neceſſlity, as it ishere, nothing provokes more to diligence;" Strive (faith our Lord) to " enter in at the ſtrait gate, for many will feek to enter in, " and ſhall not be able," Luke xiii. 24. Adouble difficulty ' isfound attending this work offelf-trial: Difficulty inbringingthe heartto it ; and difficulty in the rightand fucceſsful management of it. Who finds itnothard to perfuade his heart to fuch work as this ? Nature declines it, flesh and blood reliſh it not: It isone of the great feverities inreligion : It isnoeaſy thingtobring aman andhis ownheart together. Itisinthis cafe, as intheſtudyof geography ; we are more inquifitive to know, anddelightedwhenwe discover, the rarities offoreign countries, and ſtrange things in the remote parts of the world, thanthoſe of ourown native country. I fearthere bemanyprofeffors ofreligionthat can ſpenddayafter day inhearing, and lovetobe diſputing fruitless controverfies, that never ſpentoneday infearching what influence allthoſe fermons theyhave heard have had upon their hearts, orinrightlyftating anddeterminingthatgreat controverfy, in whoſeright and poffeſſion their foulsare, andwhichwaythey

goas foon asdeath hathdividedthem from thoſe mortal bodies ; yea, I doubt, many finful hours are ſpent inprying into, reporting andcenſuring the failings ofothers, and not onehour faithfully employedinjudging their own hearts beforethe Lord: Oh ! menhad rather be about anyotherwork than this , there is nopleaſurein it tothe fleſh.

Andyet howdifficult ſoever it be to bring our hearts tothe work, it is certainlymuch moredifficultto manage it fuccefsfully, and bringthe great queſtionofour fincerity to a clear reſult and iſſue. O how many upright hearts have fat cloſe tothisworkmanyayear, and lifted up many a cry toheaven, andſhedmanyfecret undiſſembledtears aboutit; and yet ſti'l are inthedark, andtheir minds greatly perplexed, and filled with fear about it! What would they not do ? What would ‡ See before, my Saint Indeed, .

208 Aferious Exhortation to Self-examination. theynot fuffer?Whatpleaſant enjoymentwouldtheynotgladly part with, to arrive at the defire of their fouls, thefullafſurance of their fincerity? It was the ſaying ofa pious woman, I have born faidſhe, ſeven children,and they have coſt me as dear as ever children coſt a mother, yet Iwouldbe content to endure allthat forrow over again, to be affured of the loveof Godtomy foul.

Motive 2. Secondly, Andas the work is fullofdifficulty, fo thediſcovery of your fincerity will be full of ſweetneſs and joyunſpeakable: Itwillneverrepentyou, thatyouhave prayedandmourned, that youhave trembled and feared, thatyou have ſearched andtried :1: Nay, it will never repentyou, that Godhath tried you by thousands of ſharp afflictions and deep

if, after all, your finceritymaybe fully clearedup tothe fatisfaction of your souls ; for in the same day your fincerity ſhall be cleared, your title to Chriſt will be made as clear to your fouls as your fincerity is; you may then go to thepromiſes boldly, and take your own Chriſt into the arms of your faith, and ſay, " My Belovedis mine, andI am his!" Yea, you may be confident, it ſhall be well with you inthe judgment of thegreatday, for"Godwillnot caft awaythe "uprightman," Job viii. 20. Ifthe word clearyou now, it cannotcondemn youthen. Owhat an eaſe is itto the ſoul, when the fears anddoubts that hang about it aregone !When a man ſees what he is, and whathehath in Chriſt andthe promiſes, and what he hath to do; even to ſpendthe time betwixt this and heaven, in admiringthe grace of Godthat hath delivered him from the ruining miſtakes and miſcarriages by which ſogreat a part of theprofeffing world toalleternity.

Motive 3. Thirdly, The deep concernment of your fouls in themattertobe tried, ſhould awaken you to the utmoſt diligenceabout it. Thetrials of men fortheir life, athuman bars, is but a trifle to this : It is your eternalhappineſs that ſtands or fallswith your fincerity.

Itis faid inthe trial ofopinions, that ifaman ſuperſtruct hay or ſtubble upon the foundation, he ſhall ſuffer loſs ; yet hehimſelfmaybe ſaved, 1 Cor. iii. 12. But ifhypocriſybe in the foundation, thereis no ſuch relief,there is nopoſſibility of falvation in that cafe.

Ah,reader, thou mustbe caſt for ever according to the integrityorhypocrify ofthy heart with God. Summonin then all thepowers of thyfoul: bringthythoughts as cloſe as it is poffibletobringthemtothis matter: Iftherebe anyfubject ofcon

Aferious Exhortation to Self-examination. 209 fideration abletodrinkupthefpirits ofaman,hereit is : Never was time put to anhigher improvement; never were thoughts

than this is : Happy is themanthat reſcues the years, months, days, yea, the very momentsofhis life from otheremployments toconfecratethem unto this folemn, awful, and most important buſineſs !

Motive 4. Fourthly, How evidential will it be of your fin cerity, when you are willing to come to the trial of your own hearts?

doubtsandfears ſhould infomedegree remain with you , yet in this you may take ſome comfort, that ifhypocrifybe inyour heart, it is not therebyconſent: You are not loth torife and come to trial, becauſe, like Rachel, you fitupon your idols: Certainly it is a good fign thy heart is right,when it is filledwith fomuch fear leſt itſhouldbe falſe. You know all the diſciples ſaid, " Maſter, is it I ?" before Judas,whowas the traitor, ſpake aword. " Laſt of all(faiththe **text) Judas faid, Is it I ?" Our willingness to be tried, is a good fign thatthe defire of our foul is to be rightwith God.

Motive 5. Fifthly, Conclude itto be your great advantage tobe thoroughly tried, whatever you be found to be in the trial: Ifyou be found fincere, you are richly rewarded for all yourpains and labour: Neverdidthat man repentofdigging andtoiling,thatafterallhit upontherichvein that hedigged for: What is avein ofgoldto a veinoffincerity!

Ifupon fearchyou find the contrary, afalfe,hypocritical, unfoundheart, yet in that very fad diſcovery you meet with thegreatest advantage that everyou had inyourlives for falvation. This diſcovery is yourgreat advantge: Fornow your vain confidence being over-turned, and your ungrounded hopes destroyed ; you lie open to the ſtroke of a deep and effectual conviction of your fin andmiſery,which istheintroductive mercy to all other mercies toyour fouls; and furely tillyou come tothat, to give up your falſe hopes, and quit your vain pretenſions, there is no hope ofyou. Chrifttold the Pharifees, Matth. xxi. 31. Publicans and harlots enter intothekingdom ofheaven before you : Publicans were the worſt ſortofmen, and harlotsthe worst fort ofwomen, and yet they ſtood in a fairer way for heaven than the hypocritical Pharifees, becauſe conviction had easier acceſs to their confeiences :Theyhadnot thoſedefences andpleas ofdutyand ſtrictneſs towardoffthe word, that the felf-cozening Pharifees had.

of your vain and groundleſs hopes, as Chrift, in VOL. VII. Dd

210 Rules to be observed in the Trials of Grace, another ſenſe, ſaid to the officers that came to ſeize him in the garden, If you seek me, let thesego theirway. So it is here, if you expect Chriſt, and ſalvation byhim, let your vain confi. dences go their way; away with your maſques and vizards, if ever you expect to ſee Chriſt. O it is your happineſs tohave all theſe things ſtript off, andyour nakedneſs and povertydiſcovered, thatyou may be rich, as the textſpeaks.

Motive 6. Sixthly, Confider how near the day of death and judgment approach you. O theſe are ſearching days wherein you cannot be hid: Willyour confciences, think you, be put off in a dying day as easily as they are now ? No, no, you know they will not.

I have heard of agood man that conſumed notonlythegreateſt part of the day, but a very confiderable part of the night alfo in prayer, to the great weakening of his body; and being asked by a relation whyhedid ſo, and prayed to favour himfelf, he returnedthis anſwer, O I must die, Imust die ; plainly intimating, that ſo great is the concernment of dying in a clear aſſured condition, that itisrichly worth the expence of all our time and ſtrength to ſecure it.

You know alſo that after death the judgment, Heb. ix. 27. you are haſtening to thejudgment of the greatand terrible God, Death will putyou intohis balance tobeweighed exactly ; and what gives the foul a louder call to ſearch itſelf with alldiligence, whilſt it ſtands at the door of eternity, and its turn is not yet come to go before that awful tribunal : O that theſe confiderations might have place upon our hearts !

CHAP. XII .

Containing divers helps for the clearing offincerity, and discovery of hypocrify. Y

SECT . I. OU fee of what importancethe duty of self-examination is, and how many things put aneceſſity and a folemnity upon that work. Now, in the clofe of all, I would offer you fome helps for the due management thereof, that is as far as I cancarry it; the Lord perfuade your hearts to thediligent and faithful application and uſe of them. The general rules to clear fincerity are theſe that follow : Rule 1. We maynot presently conclude we are in theftate of

Rules to be observed in the Trials of Grace. 211 hypocrify, because wefindsome workings ofit, and tendencies to 't in ourfpirits : The beſt goldhath ſome droſs and alloy in it.' Hypocrifyis aweed naturally ſpringing in allground, the best heart is not perfectly clear or free of it: It may be we are ftumbled, when we feel fome workings or grudgings of this diſeaſe inourſelves, and looking into ſuch ſcriptures as theſe, John i. 47. " Behold an Ifraelite indeed, inwhom there isno " guile:" and Pfal. xxxii. 1. " Bleſſed is the man untowhom " the Lord imputeth not iniquity, and in whoſe ſpirit there is no guile." «

This I ſaymayſtumbleſome upright foul,notunderſtanding inwhat an allayed and qualified ſenſe thoſe ſcriptures are to be understood : For by afpirit without guile, is not underftood aperfon abſolutely free from all deceitfulness, and falfeneſs ofheart ; this was the fole prerogative of the Lord Jeſus, whowas ſeparated from finners, in whoſe mouth was no guile found: Inwhom the prince of this world, in all his trials and attempts uponhim, found nothing: Butwe must understand it of reigning and allowed hypocriſy; there is noſuchguile in anyof the faints : diftinguiſh the preſence from the predominance ofhypocrify,and the doubt is reſolved.

Rule2. Every trueground ofhumiliationforfin, isnot afufficient groundfordoubting andquestioning our estate andcondition.

Therebe manymorethings to humble us upon the account of our infirmity, than there are toſtumble us upon the account of our integrity: It isthe fin and affliction offomegood fouls tocalltheircondition in queſtion, upon every flip and failing inthe courſeoftheir obedience. This is the waytodebarourſelves from all the peace and comfort of the Chriftian life : Wefindthat Joſeph was once minded to put away Mary his eſpouſedwife, not knowing that the holy thing which was conceivedinherwasby the holy Ghoſt. It is the fin ofhypocrites to takebrafs for gold, and the folly offaints to calltheir. gold braſs: Be as ſevere to yourſelves as you will, always provided you be juſt: " There is that maketh himſelfrich, and " yethath nothing; and there is that maketh himselfpoor, " and yet hath great riches," Prov. xiii. 7. Hiram called the cities Solomon gave him, Cabul, Dirty, for they pleaſed him not, I Kingsix. 13. It is but an ill requital, anungrateful return to God for thebest ofmercies, to undervalue them in our hearts, and be ready upon alloccafions to putthem away as worth nothing Dd2

212 Rules to be observed in the Trials of Grace. Rule 3. Aftronger propenfion in ournature, andmore fre quent incidence in ourpractice to onefin than another, dothnot presently infer ourhypocrify, and the unfoundness ofourhearts in religion. It istrue,every hypocrite hathſomewayofwickedneſs: Somepeccatum in deliciis, iniquitythat he delights in androlls as aſweet morfel underhis tongue, ſome luftthathe is not willing topart with, nor canendure that the knife of mortification ſhould touch it; and this undoubtedly argues the infincerityand rottenneſs of his heart : And it is true, alfo,that thenature and conftitution of the moſt ſanctified man inclines him rather to one fin, than to another, though he allow himselfin none; yea, though he fet himself more watchfully against that ſinthan another, yet he may ſtill havemore trouble and vexation, more temptation and defilement from it,thananyother. As every manhath his proper gift, one after this manner, and another afterthat, as the apostle ſpeaks, 1 Cor. vii. 7. ſo everymanhath his proper fin alſo,one after this manner, and another after that ? For it is with original fin, as it is with the juice or fap of the earth, which though it be the common matter of all kinds offruits, yet it is ſpecificated according to the different forts ofplants andfeeds which it nourishes ; in one itbecomes an apple, in another a cherry, &c. Juſtſo it is in original corruption, which is turnedinto this or that temptati on, or fin, according to this or that conſtitution, or employment it finds us in; in oneit is paſſion, in another luft, ina third covetouſneſs, in a fourth levity, and so on. Now I fay the frequent affaults of this fin, providedwe indulgeit not, but, by ſettingdouble guards, labour to keep ourſelves from our own iniquity, as as Daviddid, Pfalm xviii. 23. will not infer the he hypocrily ofourhearts, Rule4.Agreater backwardness and indiſpoſedness to onedu ty rather thananother, dath not conchide the heart to be unfound, andfalfe with God, provided we do not inwardly diflike and disapprove any duty of religion, or except against it inour agreement with Christ, but that it riseth merelyfrom theprefent weakness anddistemper we labour under.

There are ſomeduties in religion, as fuffering for Chrift, bearing ſharp reproofs for fin, &c. that even an upright heart underapreſent diſtemper, may find a great deal ofbackwardneſs and lothness to ; yet ſtill he conſents to thelaw, thatit is good, is troubled that he cannot comply more chearfullywith hisduty, anddefûres to ſtand complete in allthe will of God: Perfection is his aim,and imperfections are his ſorrows.

Rules tobe observedin the Trials of Grace. 213 Some Chriſtians have much ado to bring their hearts to fixed, folemn meditation ; their hearts fly off from it, but this is their burden, that it ſhould be ſo with them. True, it is a very dangerous ſign of hypocrify, when a man's zeal runs out inonechannel of obedience only, and he hathnotrefpect toall

God's commandments ; as phyſicians obſerves, the ſweating of onepart of thebody, whenall the reſt is cold, is ſymptomatical, andargues an ill habit : But whilst the soul heartily approves allthewill of God, and ſincerelydefires tocome up to it, and mourns for its backwardneſs, anddeadneſs, tothis or thatduty, and this is not fixed, but occaſional, under ſome preſent indiſpoſition, out of which the foul riſeth by the ſame degrees as fanctification riſeth inhim, and the Lord comes in with renewed ſtrength upon him ; this, I ſay, may confift, and is very ordinarilyfound tobe the case of upright-hearted ones.

Rule 5. The glances of the eye at felf-ends in duties, whilst felf isnot theweight that moves thewheels, theprincipalendand defign we drive at, and whilft thaſe glances are corrected, and mournedfor, do notconclude theheart to be unfound, and bypecritical in religion : For even among the moſtdeeply fanctified, few can keep their eye ſo ſteady and fixed, with pure, and unmixed reſpects, to theglory of God, but that there will be (alas! too frequently) ſome bye-ends, infinuating andcreeping intotheheart.

like the fowls, ſeize upon the facrifice, let the foul take what pains itcan todrive them away : It is well that our High-prieſt bears the iniquities of ourholythings for us. Peter hadtoo much regard to the pleaſing of men, anddid not walk with that uprightness towards the Gentile Chriftians, and the believing Jews, in the matter of liberty, as became him, Gal. ii. 13, 14. for which, as Paul faith, he ought tobe blamed, andhedid blame him: But yetfuchafailing as that inthe endof his duty, didnot condemn him. Inpublic performan ees there may be too much vanity, in works of charity too much oftentation; theſe are all workings of hypocrify in us, and matters of humiliation tous; but whilst they arediſallowed, corrected, and mournedover, are confiftentwithintegrity.

Rule 6. Thedoubts andfears that hang upon, and perplex our spirits about the hypocrisy of ourhearts, do not concludethat thereforewe arewhat we fear ourselves to be. God will not condemneveryone for a hypocrite that ſuſpects, yea, or chargeshimself with hypocrify. Holy David thoughthisheartwas not right with God, after thatgreat flip of his in the matter of Uriah; and therefore begs of God to renewaright ſpirit in

214 Heart-founding Questions. him, Pfal. li. 10, 11, 12. his integrity was indeed wounded, andhe thoughtdeſtroyed by that fall.

Holy Mr. Bradford fo vehementlydoubted the fincerity of his heart, that he ſubſcribed ſome of his letters, as Mr. Fox tells us, John Bradfordthehypocrite ; a very paintedfepulchre: Andyet in ſo ſaying, he utterly misjudged the ſtate and temper of his own foul. W

SECT. II. TELL ELL then, let not the upright be unjust to them-

incenfuring theirown hearts; theyare bad enough, but let us notmakethem worse than they are, but thankfully own, andacknowledge the leaſtdegrees of graceand integrityin them; and poſſiblyour uprightness might be fooner diſcovered to us, if, inadue compoſure of ſpirit, we would fit down, and attend the true anſwers of our own hearts to fuch queſtions as theſe are.

Quest. 1. Do I make the approbation of God, orthe applauſe of men, the very end and main deſign ofmyreligious performances, according to Theff. ii. 4. Col. iii. 23. will the acceptationof myduties with men fatisfyme, whether God accept my duties and períon, or not ?

Quest. 2. Is it the reproach and ſhamethatattends fin atprefent, and the danger and miſery that will follow it hereafter, that reſtrains me from the commiſſion of it ? Or is it the fear of God inmy foul, and the hatred I bear to fin as it is fin ? ac cording to Pfal. xix. 12. and Pfal. cxix. 113.

Quest. 3. Can I truly and heartily rejoice to ſee God's work carriedon in the world, and his glory promoted by other hands, though I haveno ſhare in the credit and honour of it, as Paul did? Phil. i. 18 .

Quest. 4. Is there nodutyin religion ſofull of difficulty and ſelf-denial, but Idefire to comply with it ? And is all the holy andgoodwill of God acceptable to my foul, though I cannot riſe up with like readiness tothe performance of all duties; according to that pattern ? Pfal. cxix . 6.

Quest. 5. Am I fincerelyrefolvedto follow Chriſtandholiness atall feafons, however the aſpects of the times maybeuponreligion ? Or do I carry myself ſo warily and covertly as to ſhun allhazards for religion ; having a fecret referve in my heart to launch out no farther than I may return with ſafety; contrary to the practice and reſolution of upright fouls ? Pfalm cxvi. 3. Pfal. xliv. 18, 19. Rev. xxii. 11.

Rules tobeobserved in the Trials of Grace. 215

Quest. 6. Do I make no confcience ofcommitting ſecret fins, or neglecting ſecret duties ? Or am I confcientious both in the one andother, according to the rules and patterns of integrity ? Matth. vi. 5, 6. Píal. xix. 12. Afewſuchqueſtions ſolemnlypropounded to ourown hearts, in acalm and ſerious hour, would found them, and diſcover much of their fincerity towards the Lord.

SECT. III . ND as upright hearts are too apt toapply to themſelves the threats and miſeries of hypocrites, ſo hypocrites, on the contrary, are as apttocatch hold of the promiſes and privileges pertaining to believers. To detect therefore the foul-damning mistakes of ſuch deceived fouls, O that theſe following rules might be ſtudied, and faithfully applied to their conviction and recovery.

Rule 1. It is not enough to clear a man from hypocrify, that heknows not himself to be an hypocrite. Allhypocrites are not deſigning hypocrites; theydeceive themſelves as well as others : 66 Many will tay tome in thatday, Lord, have wenot prophe- " fied in thyname," &c. Matth. vii. 22. Hell will be a mere furprizal to multitudes of profeſſors : aman may live and die in a blind, ungrounded confidence of his ſafe condition, and not fear his ruin, till he begins to feel it.

Rule 2. Zeal and forwardness in the cause of God, andfor the reformation of his worship, will not clear a man from the danger of hypocrify. Jehu was a zealous reformer, andyet but a painted ſepulchre. In the year 1549, reformation grew fo much in reputation, even among the nobles and gentry in Ger. many, thatmanyof them cauſed theſe five letters, V. D. M. I. Ae. being the initial letters of theſe words, Verbum Domini manet in aeternum : i. e The wordofthe Lord abideth for ever, tobe wrought, or embroidered, or ſet in plates, ſome upon their clokes, and others upon the ſleevesof their garments ; tothew to all the world, faith * my author, that forſaking all Popiſh traditions, theywould now cleave to the pure doctrine and diſcipline of the eternal Word.

And no doubt they would havebeen as goodas their word, if what was embroideredontheirclokes,had beenengraven on their hearts ; but, Come, see my zeal, mars all.

Rule 3. It is nofufficient evidence ofa man'sown integrity, that * JohnWolfe, Left. Memor. Tom. 2. ad Anno 1549.

216 Heart-founding Questions. hehates hypocrifyinanother : for, as oneproudmanmayhatea nother, and he that is covetoushimself, will be apt tocenfure another for being ſo; lufts maybecontrary toone another, as well asall of them contrarytograce; ſomay anhypocrite loath that inanother, which yet he alloweth in himself : Nay, it is the policyof ſome todeclaim against the hypocrifyof others, thereby tohidetheirown. Hypocrites are none of the moft modeſt cenfurers of others, Pfal. xxxv. 16. Afalt jeſt ſeaſoned their meat.

Rule 4. Themereperformance ofprivatedutieswillnot cleara manfrom hypocrify. The influenceof education, or fupport of reputation, or the impulſe ofaconvincedconfciencemayinduce aman to it; and yet all this while his heart may not be carried thither with hungryand thirstydefires after God : it is not the matter of anyduty that diftinguishes the found and unfound profeſſors; but the motives, deſigns, and endsof the foul in them.

Rule 5. Thevogueand opinionsyouhavegotamong Chriftians, ofyourfincerity, willnot be fufficient to clearyoufrom thedanger of hypocrify. Chriſt tells the angel of Sardis, Rev. iii. r. "Thou hast a name that thou liveſt, andartdead." The fall of Hymeneus and Philetus,couldneverhave fhakenthe faith of the faintsas itdid,had they nothadgreat credit inthe church, and beenmen of renown for piety among them.

Rule 6. Your respects and love to them thatare thefincere anduprightfervants of God, willnot clearyou fromthedanger of being hypocritesyourselves : for thebareloving ofa Chriftian is not characteriſticalandevidential ofaman'sown Chriftianity, except he love him, qua talis, as he is aChriſtian, or ashe belongs to Chrift ; andſo his finceritybecomes the attractive of thy affection. There are athousandby-confiderations, and reſpects, that may kindlea man's love to the faints, befides their integrity. SECT. IV. WELL, then, if thouwouldst indeedſeetheunfoundness of thy own heart, propound ſuch heart-founding queſtions as thefe, tothytelf.

Quest. 1. Do I engage myheart toapproachunto God in the courſe of myduties ? Or do I go inthe roundof duties, taking noheed to myheart in them ? If fo, compare this ſymptom of thy hypocrisy with that in 2 Kings x. 3. and that in Ezek. xxxiii. 31, 32.

1 Quest. 2. Am I not ſwayed and moved by felf-intereſt and Carnalreſpects in the ways of religion, the accommodation of ſomewordly intereſt, orgetting a name and reputation of godlineſs ? If ſo, how apparentlydo the ſame ſymptoms of hypocrify appear upon my soul, which didupon Judas, John xii. 6. and on Jehu, 2Kings ix. 13, 14. Quest. 3. Have I not ſome ſecret referves in my heart, notwithstanding that face and appearance of zeal which I put on ? Certainly if therebe any ſin that I cannot part with, any fuffering for Chriſt which I reſolve against inmy heart; I am none of his diſciples, my heart is not right with God, the ſearcher ofhearts himself being Judge, Luke xiv. 26, 27.

Quest. 4. What conſcience do I make of fecret fins ? Do I mourn for a vain heart, wandering thoughts, ſpiritual deadneſs ? Anddo I confcientioufly abſtain fromthe practice of fecret fins, whenthere is nodanger of diſcovery, no fear of forfeiting my reputation by it ? Is it God's eye, or man's, that awes me from commiffion of fin ? Certainly, if I allow myself in fecret fins, Iam not of the number of God's upright people, whoſe ſpirits are of a contrary temper to mine, Pfal. cxix. 113. and Plal. xii. 12.

SECT. V.

IWill shutupallwith fiveor fix concluding counſels, (which the Lord impreſs upontheheartofhim thatwrites, andthoſe that ſhall readthem) to preſerve and antidote the foul against thedangerous infinuation and leavenof hypocrify.

1. Intreat the Lordnightandday, for a renewedand right ſpirit. Allthe helps and directions in theworldwill not antidote andpreſerve you from hypocrify, nothing will be found able tokeepyou right, till fanctification hath firſt ſet youright. Ezek. xxxvi. 27. " Iwill put my Spirit within you ; and cauſe " you to walk in my ſtatutes." A bowl may keep bya ſtrait line, ſolong as the impreſſed forceof thehandthatdelivered it remains ſtrongupon it; but as thatwears off, ſo its motions fail, and its own biaſs ſways andturns it. A fright of confcience, a pang of warm affection, orthe influence of ſomegreat example, or a good education, may influence anunrenewed foul, and push it on in the wayof religionfor a feaſon ; but the heart ſo influenced, muſt, andwill return to its own natural courſe again. And I think therewants nothingbut time, or a ſuitable temptation, todifcaverthetrue temper of many aprofeſſor's ſpirit : pray, therefore,

VOL. VII. Ec

218 Neceffary Counſels to all Profeſſors. asthatholyman did, Pfal. cxix. 80. " Let myheart be found " in thy ſtatutes, that Ibe not ashamed."

2. Alwayssuspect and examineyour ends inwhatyou do. Sincerity andhypocrisy liemuch in yourends anddeſigns ; as they are, ſo areyou. The intentionsofthe heart liedeep; amanmaydothe ſame action to an holyend, and his perfon and ſervice be accepted with God; which another doing for a corrupt end, it maybe reckoned his fin, andboth his perfon and ſervice beabhorredbythe Lord. We find twomenriding in one chariot, andboth of them concerned inthe fame expedition, Jehu, the fon of Nimſhi, and Jonadab, the fon of Rechab, 2 Kings x. 15, 23. But though the work they engaged in was one, and the fame, yet the different ends they aimed at, made the fame action anexcellent duty in Jonadab, and an act of vile hypocrify in Jehu: Idem quodduo faciunt, non eft idem : Itwas theſaying of agoodfoul, commended for a good action : the work indeed is good, but I fear the ends of it. Selfends are creeping, andinfinuatingthings into thebelt actions.

3. Scare yourselves with the daily fears of the fin that is in, and the misery that willfollow hypocrify. Look up. on it as the moſt odious fin in the eyes of God and men : to want holiness, is bad enough, but to diffimulate and pretend it, when wehave it not, isdouble impiety: tomake religion, themoſt gloriousthing in the world, amere ſtirrup to preferment, andacovert to wickedness : O how vile a thing is it! Godmade Chriſt a facrifice for fin, andthe hypocrite willmake him a cloak for fin.

And as tothe punishmentsthat follow it, they are ſuitable to thenature of the fin; for as hypocrify isout ofmeaſure finful, ſo the rewardandpunishment of it will be out of meaſuredreadful. Matth. xxiv. 51. " He shall cut him afunder, and appoint " him his portionwith hypocrites; there fhallbeweeping and gnaſhing of teeth." Counſel 4. Bedaily at work in the mortification of those lufts that breed bypocrify. It is plain, without much fifting, that pride, vain-glory, felf-love, and awordly heart, are the feeds outof which this curſedplant ſpringsup in the fouls of men. Digbut to the root, and you ſhall certainly find theſe things there; and till the Lord help you to kill and mortify theſe, hypocrify will ſpring up in all yourduties to God, and in all your converfes withmen. 1 Counſel 5. Attendthe native voice of your own confciences in theday offickness, fearor trouble, andtake special notice of its

Neceffary Counſels to all Profeffors. 21.9 -checks, or upbraidings, which, like a Aitch in yourfide, will gird you at fuch times : Commonlyin that lies your greatest danger : Beware of that evilwhich conſcience brands and marks atſuch times, whether it be your living in the practice of ſome fecret fin, or in the neglects of ſome known duty : Theſe frights of confcience mark out the corruption, wherein your danger mostly lies.

6. Let us all that profeſs religionhe uniform andfleadyin the profeſſion and practice of it, without politic referves, andbye-ends. O take heed of this Laodicean neutrality and indifferency which Chrift hates: Be sure yourground be good, and then be ſure you ſtand your ground. The religion of time-ſervers isbuthypocrify: Theyhave ſluices intheir confciences which theycanopenor ſhut as occafion requires : Every fox will have at least two holes to hisden, that if one be ſtopt, he may e-

theother. The hypocrite poſeth himself ſoevenly in amediocrity, that, as it is faid of Baldwin, Let Anthony win, let Auguſtus win, all is one : So let Chrift win, or let Antichrift win, hehopes to make every wind that canblow ſerviceable towaft him to the port of hisown intereſt.

Thehypocritehath always more of themoonthanofthe ſun; little light, many ſpots, and frequentchanges: It is easier to him to bow to the croſs, than tobear the croſs , to fin, than to fuffer.

Ourown ftorytells us of apoor fimple woman that lived both in the reigns of queen Mary and queen Elizabeth, and would conſtantly lay her prayers both in Latin and English, that the might be fure topleaſe one fide or other ; and let God, faid ſhe, take which likes him beſt. What is noted as an act ofridiculous ſimplicity in her, the time-ferving hypocrite accounts apoint of deep policy inhimself.

1 The times under Diocleſian were Pagan; under Conſtantine, Chriſtian; under Conftantius, Arian; under Julian, Apoſtate ; and under Jovian, Chriſtian again : And all thiswithin the ſpace of ſeventyyears, the age of one man. O what shifting and huffling was there among the menof that generation ! The changes of weather ſhew the unfoundness of men's bodies, and the changesof times, the unfoundness of their ſouls, Chriſtian, if everthou wilt manifest and maintain thine integrity, beaman butof one defign, and be fure thatbe anhoneft and good deſign, toſecure heaven, whatever becomes of Ee2

220 Neceffary Counſels to all Profeſſors. earth: Tohold faſt integrity, whatever thou art forced tolet gofor its fake.

Take heed of pious frauds: Certainly itwas the devil that firſt married theſe two words together, for theynever did, nor canagree betwixt themselves, nor was ever ſuch amarriagemade inheaven.

Never ſtudy to model religion, and the exerciſes thereof, in a conſiſtency with, or ſubſerviency to your fleſhly intereſts : If your religion be but a mock religion, your reward ſhall be but amockheaven, that is a real hell. Othevanityand inutilityoftheſeprojects anddeſigns ! Men ſtrive to caſt themselves into fuch modes, and ſtint themſelves to ſuch meaſures of religion, as they think will beſt promote, or ſecure their earthly intereſts : but itoftenfalls out, contrary to their expectation, that their deep policies are ridiculous follies ; theybecome the grief and ſhame of their friends, andthe ſcorn andfong of their enemies. And often it fares with them, as with him that placed himself in the middle of the table, wherehe could neither reach the diſh above him, nor thatbelowhim, Efuriunt medii, &c. and, which is the verybeſt ofit, if earthly intereſt be accommodatedby finful neutrality, and a Laodicean indifferency in religion, yet no good man ſhould once feel a temptation to embrace it, except he think what is wanting in the fſweetneſs of his fleep, may be fullyrecompenfed to himby the ſtatelineſs of his bed, and richer furniture of his chamber ; I mean, that a fuller and higher condition in the world, canmake him amends for the loss of his inward peace, and the quiet repoſe ofagood conſcience: Theſe bye-ends and ſelf-intereſts are the little paſſages through which hypocrify creeps inupon the profeſſorsof religion.

"Oletthisbe beyour rejoicing, which was Paul's, " The teſtimony of yourconfcience, thatin all fincerityand godly fim- " plicity, not in fleſhly wisdom, butby the grace of God, you " have hadyour converſations in this world," 2 Cor. i. 12.

Let thatbe your daily prayer and crytoheaven, which was David's, Pfal . xxv. 21. " Let integrity and uprightneſs preſerve " me, for I wait on thee."

7. Keep your hearts day and night under theawe of God's all-feeingeye : Remember he beholds all your ways, and ponders all your thoughts; how covertly foever hypocrifymay becarried for atime, all muſt and will out at last, Luke xii. 3. Secrefy is the maininducement to hypocrisy, but it will fall out with thehypocrite, as itdid with Ottocarthe king of Bohemia, whorefuſed todohomage to Rodolphus the emperor, tillat laſt

AToken for Mourners. 221 chaſtiſedwith war, he wascontent todohim homage privately in a tent : But the tent was ſocontrived by the emperor's ſervants, that, bydrawing one cord, it was taken all away; and fo Ottocar preſentedon his knees doing homage in view of three armies.

Reader, Awe thy heart with God's eye, know that he will bring every fecret thing intojudgment. Thus did Job, and it preſerved him, Job xxxi. 1, 4. Thus did David, and itpreſervedhim, Pfal. xviii. 21, 22, 23. Thusdothou alſo, and it will preſerve thee blameless, and without guile to the day of Chrift.

A TOKEN

FOR MOURNERS.

OR, The Advice of CHRIST to a diſtreſſed Mother, bewailing the Death of herdearand only Son: Wherein the Boundaries of Sorrow are duly fixed, Exceſſes reſtrained, the common Pleas anſwered, and divers Rules for the ſupport of God's afflicted Ones prefcribed.

The EPISTLE DEDICATOR Y.

To his dearlybeloved brother andfifter, Mr. J. C. and Mrs. E. C. the Authorwishethgrace, mercy, andpeace. DEAR FRIENDS, THE double tye of nature and grace, beſide themany endearing paſſages that for ſomany yearshave linked and glewed our affections ſo intimately, cannot but beget a tender

inme with you, under all yourtroubles, and make

222 The Epistle Dedicatory... me ſay of every affliction which befals you, Half'smine..Ifind it is with our affections, as with the ſtrings of muſical inſtru ments exactly ſet atthe fame height, if one be touched, the other trembles, though itbe at ſomediſtance. Our affections are one, and ſo in a great meaſure havebeen our afflictions alſo. You cannot forget that in the years lately paſt, the Almighty viſited my tabernaclewith the rod, and in one year, cut off from it the root, and the branch, the tender mother, and the only fon. What the effects of thoſe ſtrokes, or rather of my own unmortified paſſions were, I have felt, and you and others have heard. Surely I was as abullock unaccustomed to the yoke. Yea, I may ſay with them, Lam. iii. 19, 20. " Remembering mine affliction and my mifery, the worm. " wood and the gall, my soul hath them tillin remembrance, " and is humbled in me."

Idarenot ſay that ever I felt my heartdiſcontentedly riſing and ſwelling against God ; no, I could still justifyhim, when I moſt ſenſibly ſmarted byhishand: If hehadplunged me into a ſea of forrow, yetI could say, inall that ſea of forrow, there is not a drop of injustice: But it was the over-heating, and over-acting of my fondandunmortified affections and paſſions thatmade ſo ſad impreſſions upon mybody, andcaftme under thoſediſtempers which ſoon embittered allmyremaining comforts to me.

Itwas my earnest defire, ſoſoonas I had ſtrength and opportunity for ſogreat a journey, toviſityou, that ſo, if the Lord. hadpleaſed, Imight both refresh, and be refreshed by you, afterallmy fadand diſconſolate days. And you cannot imaginewhatcontent and pleaſure I projectedin that viſit; butit proved to us, as all other comforts of the ſame kind ordinarily do,more in expectation than in fruition: Forhow foon after our joyful meeting and embraces did the Lord overcaſt anddarken our day, by ſending death into your tabernacle, to take away thedefireof your eyes with a ſtroke! To crop offthat ſweet and only bud from which we promiſed ourſelves ſo much comfort. But no more of that, I fear Iam gone too far already. Itis not mydeſign to exasperate your troubles, but to heal them; and for that purpoſe have I ſent you theſe papers, which Ihope may be of uſe both to you and many others in your condition, ſince they are the after-fruits of myown troubles ; things that I have notcommended to you from another hand, but which Ihave, infome meaſure, provedand taſted in my owntrials.

The Epistle Dedicatory. 223 ButIwill not hold you longer here, Ihave onlyafewthings todefire for, and from you, and I have done.

The things 1defire, are, First, That you will not be too haſty toget off the yoke which God hath put uponyour neck. Remember when your childwas in the womb, neither of you defired it ſhouldbe deliveredthence till God's appointed time was fully come; and nowthatyou travail again with forrow for its death : O defire not to be delivered from your forrows one moment before God'stime for your deliverance be fully come alfo. Let patience have its perfect work ; that comfort which comes in God'sway and ſeaſon, will ſtick byyou, anddoyou good indeed.

Secondly, I defire, that though you and your afflictionshad afad meeting, yetyou and they may haveacomfortable parting. If they effect that uponyourhearts which God fentthem for, I doubt not butyouwillgive them a fair teſtimonywhen theygooff.

If they obtain God's bleſſinguponthem in their operation, furely they will haveyourbleſſing too at their valediction. And what you entertained with fear, you will diſmits with praiſe. How ſweet is it to hear the afflicted foul ſay, when God is loofinghishands, " Itisgood for me that Ihave been afflicted."

Thirdly, Iheartilywith that theſe ſearching afflictions may make the more fatisfying diſcoveries; that you may now fee moreof the evil of fin, the vanityof the creature, and the fulneſs of Chrift, than everyou yet ſaw. Afflictions are ſearchers, and put the foul upon ſearching and trying itsways, Lam. iii.

14. When our fin find us out by affliction, happy are we, if, by the light of affliction, we findout fin. Bleffed is the manwhom Godchaſteneth, and teacheth out of his law, Pfal. xciv. 12. There are unfeen cauſes, manytimes, of our troubles; you have an advantage now to fift out the feeds, and principle from which they ſpring.

Fourthly, I wish that all the love and delightyou beſtowed on yourlittle one, maynowbe placed, toyour greater advantage, upon Jeſus Chriſt ; and that the ſtream of your affection tohim maybe ſo much the ſtronger, as there are now fewer channels for it tobe divided into. IfGod will nothave any part of your happiness to lie in children, then let it wholly lie in himself.

If the jealouſy of the Lord hath removed that which drew away too much of your heart from him, and hath ſpoken by this rod, faying, Stand aſide, child, thou art in my way, and filleftmore room in thy parents hearts than belongs tothe

224 The Epistle Dedicatory.

O then deliver up all to him, and ſay, Lord, takethewhole heart entirely, and undividedly, to thyself. Henceforth let therebenoparting, ſharing, or dividing of the affectionsbetwixt God andthe creature, let allthe ſtreams meet, and centre inthee, only.

Fifthly, That you may be ſtrengthened with all might in the inner man; to all patience, that the peace of God may keep your hearts and minds. Labour to bringyour hearts to a meek fubmiffion totherod of your Father. We had fathers of the flesh, who corrected us, and we gave them reverence; ſhall we not much morebe inſubjection to the Father of ſpirits, and live ? Is it comely for children toconteſt, and ſtrive with their father ? Or is it the way tobe freed from the yoke, by ſtruggling under it ? O that your hearts might be in a like framewith his that ſaid, Lord, thou shalt beat, and Iwillbear. Itwas agoodobſervation that one made, Animafedendo etquiescendofitfapiens : The foul grows wiſeby fitting ſtill and quiet under the rod. And the apostle calls thoſe excellent fruitswhich the faints gather from their ſanctified afflictions, " The peace- " able fruits of righteouſneſs," Heb. xii. 11.

Lastly, My heart's defire, and prayer to God for you, is, that you maydie daily toall viſible enjoyments, andbytheſe frequent converſes withdeath inyour family, you maybeprepared for your own change and diſſolution, when it ſhall come.

Ofriends ! how many graves haveyou and Iſeen opened for our dear relations ? How oft hath deathcome up intoyourwindows, and ſummoned the delight of your eyes ? It is but a little while, andwe shall go to them; we and they are diftinguiſhedbutby ſhort intervals.

Tranfiverepatres, fimulhinc tranfibimus omnes. Our dear parents are gone, our lovelyand defirable childrenaregone, ourboſom relations, thatwere as our own fouls, are gone ; and do not all theſe warning-knocks at our doors acquaint us, that we must prepare to follow ſhortly after them?

Othat by theſe things our owndeath might be both more eafy, and familiar to us ; the oftner it viſits us, the betterwe

be acquainted with it; and the more of our beloved relations it removes before us, the leſs of either ſnare or intanglement remains for us when our turn comes.

My dear friends, my fleſh, and myblood, Ibeſeechyou, for religion's fake, for your own fake, andfor myfake, whofecom

AToken for Mourners

fort is, in greatpart, boundup inyour profperity, and welfare, that you read frequently, ponder ſeriously, and apply believingly theſe ſcripture confolations and directions, which, inſome hafte, I havegathered for your uſe; and the God of allconſolationbe with you.

Iam,

Yourmost endeared brother,

JOHN FLAVEL.

A TOKEN

FOR MOURN ERS.

LUKEVii 13. Andwhen the Lordsaw her, he hadcompaffion onher, andfaidto her, Weep not. TO be above the ſtroke ofpaſſion, is acondition equal to angels: tobe in a ſtate of forrow, without the ſenſe of forrow, is a difpofition beneath beasts : but duly to regulate our forrows, and bound our paffions under the rod, is the wisdom, duty, and excellency of a Chriſtian. He that is without natural affections, is deſervedly ranked amongst the worst of heathens;andhe that is able rightlyto manage them, deſerves tobe numbered withthe beſt of Chriſtians. Though, whenwe are fanctified we put onthe divine nature, yet, tillwe are glorified, we putnot offthe infirmities of our human nature.

Whilst we are withinthe reach of troubles, we cannot be without the danger, nor ought notto be without the fear of fin; and it is as hardfor us to eſcape ſin, being in adverſity, as becalming in proſperity. VOL . VII. Ff

226 ATokenfor Mourners. Howapt arewe totranſgreſs the bounds, both of reafon and religion, under a sharp affliction, appears, as inmoſt mens experience, ſo in this woman's example, to whoſe exceffive forrow Chrift puts a ſtop inthe text: " He saw her, and had " compaffion on her, and faid toher, Weep not."

The lamentations andwailings of this diftreffed mother, movedthe tender compaffions of the Lord in beholding them, and ftirred up more pityinhisheartforher, than could be in herheart forherdear, and only fon.

In the words we are to confider, both the condition of the woman, andthe counſel of Chrift, with refpect unto it.

First, The condition of this woman, which appears to be very dolorous and diſtreſſed; her groans and tears moved and melted the very heart of Chrift to hear and behold them: " When he sawher,hehad compaſſion on her."

How fad an hour itwas withherwhen Chriſt met her, ap pearsbywhat isſo diftinctly remarked bythe evangelift, in ver. 12. where it isfaid, "Now, whentheycame nigh tothe " gate of the city, behold, therewas adeadman carried out, " the only fonofhis mother, and thewas awidow, andmuch " peopleofthe citywas with her."

Inthis oneverſe, divers heartpiercing circumstances of this affliction are noted.

First, It was the death of afon *. To bury a child, any 'child, muft needs rendthe heart ofa tenderparent; for what are children but the parent multiplied ? A child is a part of the parent made up in another ſkin: Dutto laya fon in the grave, a fonwho continues the name, and ſupports the fami ly; this was ever accountedavery great affliction.

Secondly, This fonwas not carried fromthe craddle to the coilin, nor stripped out of its ſwathing, to bewrapped in its winding-cloth. Hadhe died inhis infancy,beforehe had engagedaffection, or raiſed expectation, the affliction had not beenſo pungent, andcutting as now itwas death ſmore the foninthe flower, and primeofhis time. He was a man, (faith the evangelift) ver. 12. ayoung man, (as Chrift calls him) ver. 14. he was now arrived + at that agewhichmadehim ca-

Φιλίας μεγίσος δισμος ει τεκνων γονal. i. e. To be parents tochildren, is the firmes tye ofaffection, Graec.Com.

Hedied in his youth, and was therefore the more to be lamented, becauſe he was cut offin the flower of hisage, unto which hewas conducted from a child, by the great care and labour of his Darents. Dion. Cat, on theplace.

AToken for Mourners. 227 pable ofyielding his mother allthat comfortwhich had been the expectation, and hope ofmanyyears, andthe reward and fruit ofmany cares, and labours : yet then, when the endearmentsweregreatest, andherhopes higheft, even inthe flower of his age, he is cutoff.

Thus Bafil bewailed the death of his fon : * I once had a ſon, who was ayoung man, myonlyfucceſſor, the folace of • my age, the glory of his kind, the prop of my family, arrived to the endearing age ; thenwashe fnatched away from • meby death, whoſe lovely voice but a littlebefore 1Iheard, •who latelywas a pleaſant ſpectacle tohis parent.' Reader, if this hath been thine own condition, as it hath beenhis that writes it, I need ſay no more toconvincethee that it was a forrowful ſtate indeed, Chrift met this tendermother in.

Thirdly, Andwhich isyetmore, hewas not only a fon, but an only fon : ſo you find, inver. 12. " He was the only fon " of his mother †;" onein whom all herhopes and comforts, of that kind, werebound up. For, Omnis in Ascanioftat chari cura parentis, Virgil. All her affections were contracted into this one object. Ifwehave never fo many children, we know not whichofthem to ſpare; ifthey ſtand, like olive-plants, about our tables, itwould grieve us to fee the least twig amongst them brokendown. But furely the death of one out ofmany, is much more tolerable than all in one †.

Hence it is notedinſcripture as the greatest of earthly forrows, Jer. vi. 26. " O daughter ofmypeople, gird theewith " fackcloth, andwallow thyselfin aſhes. Make thee mourn- " ingas for anonlyfon, moſt bitter lamentation." Yea, fo deep andpenetrating isthis grief, that the Holy Ghoftborrows ittoexpreſs the deepeſt ſpiritual troubles by it, Zech.

Ff2

Filius mihi erat, adolefcens, folus vitaefucceſſor, folatium Senectae,gloria generis, flos aequalium,fulcrumdomus, aetatem gratiofiffimam agebat ; hicraptus periit, qui paulo antejucundam vocem edebat, et jucundiffimum spectaculum parentis oculis crat.

Shewouldhaveborne his death more patiently, had he no been anonlyfon; or if the hadhadbut another left behind him to mitigateher forrow. Ambrofe.

As there is nothingdearer than anonly fon, fo that grief uponthe accountofhisdeath, muſtbe the greatest of all. Carth. on theplace,

228 ATokenfor Mourners. xii. 10. " They ſhall mourn for him, (namely Chriſt, whom " theypierced) as one mourneth for anonly fon."

Fourthly, Andyet, to heighten the affliction, it is ſuperaded, ver. 12. "And she was a widow." So that the ſtaff of her age, on which ſhe leaned, was broken * : ſhe had now none left tocomfort or aſſiſt her, inher helpless, comfortleſs

ofwidowhood; which is a condition not only voidof comfort, but expoſed to oppreffion, and contempt.

Yea, and beinga widow, the whole burthen layupon her alone; the had notanhusbandto comforther, as Elkanah did Hannah, in 1 Sam. i. 8. "Why weepest thou, andwhy is " thy heartgrieved ? Am not I better totheethanten fons?" ' This would have been a great relief; but her husband was dead, as well as her fon, bothgone, and the onlyfurviving, to lament the loss ofthoſe comforts that once she had. Her calamities came not fingle,but one after another, and this reviving, and aggravating the former. This was her cafe, and condition, when the Lord met her.

Secondly,Let us confiderthe counſel which Chriſt gives her, with reſpect to thisher fad, and forrowful cafe : " Andwhen " the Lordfawher, hehad compaſſion on her, and ſaidunto " her, Weepnot." Relieving and ſupporting words ; whereinwe shall confider,

1. The occafion. 2. The motive. 3. Thecounſel itſelf. 1. The occafion ofit, and thatwas his feeing of her. This meeting at the gate of the city,how accidental, andoccafional foever it ſeems, yet, without doubt, it was providentially ſuited tothe work intended to be wrought: The eye of his omniſcience foreſawher, and this meetingwasbyhimdeſigned as an occafion of that famous miracle which he wrought upon theyoungman. Chriſt hath a quickeye todifcern poor, mourning, anddiſconſolate creatures:Andthough hebenow in heaven, and ſtands out of our fight, ſo thatweſee him not; yet he fees us, and his eye (which is upon all our troubles)

ſtill affects his heart, and moves his bowels for us.

2. The motive stirring him up to give this relieving, and comfortablecounſeltoher, was his own compaſſion : She nei-

Hewas moſt dear to her on atwofold account, both becauſe hewas heronly fon, andthat he was thecomfort and ſupportofher widowhood. Pifcator on theplace.

ther expected, nordefired it from him ; but fo full oftender pitywas the Lord towards her, that he prevents her with unexpected confolation : Her heart was nothing fo full ofcompaffion for her fon, as Chriſt was forher; he bore our infirmities,evennatural, as well as moral ones, inthe days of his flesh ; andthough hebe now exalted to the highest glory, yet ſtillhe continues as merciful as ever, and as apt tobe touched with theſenſeofour iniferies, Heb. iv. 15.

Lastly, The counſel itſelf, Weep not ; herein fulfillingthe officeofa comforter to them that mourn, whereunto he was anointed, Ifa. xvi. 1, 2, 3. Yetthe words arenot anabſolute prohibition of tears, and forrow; he doth not condemn all mourning as inful, or all expreffions ofgrieffor dead relations, asuncomely; no,Chriſtwould not have his people ſtus pid, andinſenſate ; heonly prohibits the exceffes, and extravagancies of our forrows for the dead, that it should not be ſuch a mourning for the dead as is found among the heathen, who forrow without meaſure, becauſe without hope, beingignorantofthat grand reliefby the refurrection, which thegoſpel reveals.

The refurrection of her fon from thedead, is the ground upon which Chriſt builds her confolation, and relief; well might he ſay,Weep not, when he intended quickly to remove the cauſe of her tears, by restoring him again to life.

Now,though there be ſomewhat inthis caſe extraordinary, and peculiar, for few or none that carry theirdead childrento the grave, may expect to receive them again from the dead immediately, by aſpecial refurrection, as the did: I ſay, this is not tobe expectedby any that now loſe their relations; the occaſion and reaſon of ſuch miraculous, ſpecial refurrections, being removed, by a fufficient and full evidence, and confirmation of Chriſt'sdivine power and Godhead ; yet thoſe that nowbury their relations, ifthey be ſuch as die in Chriſt, have as good and fufficient reaſon to moderate their paffions, as thismournerhad, and doas trulycome withinthe reach and compaſs of this Chriſt's comfortable, and ſupporting counſel, Weepnot, as shedid : Fordobut confider, what offupport or comfort can aparticular and preſent refurrection from the deadgiveus,more thanthat it is,and as itis,a ſpecimen,hand-

or pledge of the general refurrection ? It is not the returningofthe foul toits body, to live an animal life again, in this worldof finand forrow, and ſhortly after to undergo the agonies, andpains ofdeath again, thatis in itſelfanyſuchprivilege asmay afford much comfort to the perfon raiſed, or his

230 ATokenfor Mourners. relations: It isno privilege tothe perſon raiſed, for itreturns him from reſt to trouble, from the harbour back again into the ocean. It is matter oftrouble to manydying ſaints, to hear of the likelihood of their returning again,when they are gotfo nigh toheaven.

Itwas once thecaſeofagodly minifter of this nation,who wasmuch troubled at his return, and faid, I am like a fheep driven out of the ſtorm almoſt to the fold, and then driven backinto the ſtorm again ; or a weary traveller that is come hearhis home, andthen muſtgo back to fetch ſomewhat he had forgotten ; or anapprentice,whoſetime isalmoſt expired, and then muſtbegina new term .

But todie, and then return again from thedead, hath leſs ofprivilege, than to return only from the brinkofthegrave; for the fickhath not yet felt the agonies and laſt ſtruggles, or pangs of death;but fuch have feltthem once, andmuſt feel them again ; they muſt die twice, beforethey can behappy once;and, befides,during the little timethey ſpend on earth betwixt,the firſt and ſecond diſſolution, there is a perfect

αμησια, forgetfulness, and inſenſibleneſs, ofallthatwhich they faw, or enjoyed, in their eftate of feparation : It being neceffary, both for them and others, that it ſhouldbe. Forthem ſelves it is neceffary, that theymaybe contentto live, andendure the time of feparation from that bleſſed and ineffable

quietly and patiently * ; and for others, that they may live by faith, andnot by ſenſe; and buildupon divine, and nothuman authority and report.

Sothat here you fee, their agonies,andpangs are doubled, and yet their lives not ſweetenedby anyſenſe of their happineſs, which returns and remains with them; and therefore it canbe no fuch privilege tothem.

Andfor their relations : Though itbe ſome comfort to receive them again from the dead; yet the confideration that theyare returnedtothem into the ſtormy ſea,topartake of new forrows and troubles, from whichtheywere lately free: And ina short timethey must part with them again, and feel the double forrows ofa parting pull,which others feel but once; furelyfuch a particular refurrection, confidered in itſelf, is no fuchgroundofcomfort as at firſt wemight imagine it tobe.

It remains, then, that the groundof allfolidcomfort and *Victuroſque diicelant, ut viveredurent. Howlongorshortmen live iskept a mystery, Tomake usboth live well and leſs afraid todie. ;

A Token for Mourners

relief, against the death of our relations, lies inthe general and laft refurrection, and what is ina particular one, is but, as it were, a fpecimen * and evidence of the general ; and there the apoftle places our relief, I Thef. iv. 17. that we ſhallfee, and enjoythem again, at the Lord's coming. And furelythis is more than if(with this mother in thetext) we fhould preſently receive them from the dead, as shedidher fon: And if wejudge not fo, itis becauſeour hearts are carnal, and meafure things ratherbytime andſenſe, than by faithandetenity. Th Thus you see the counſel,with its ground, which, for the moſtpart, is common to other Chriftianmourners with her'; thedifference beingbut inconfiderable, and oflittle advantage.

Here, then, you find many aggravations offorrow meeting together ; a fon, an only fon, is carrying to the grave; yet Chrift commands the penfive mother, not tomourn. 2 Hence we note, Doct. That Christians ought to moderate theirforrowsfor theirdeadrelations, how many afflicting circumstances,and aggravationsfoever meet together in theirdeath. Itisascommonwithmen,yea, withgood men,to exceed intheir forrows fordead relations †, as itis to exceed intheir loveand delights to livingrelations; andboth of the one, and theother, we mayſay, as they ſay ofwaters,It ishardtoconfinethemwithintheir bounds. It is therefore grave advice which the apoftle delivers inthis cafe, 1 Cor. vii. 29, 30.

" But thisI fay,brethren,the time is ſhort; itremaineth that "boththeythathavewives, beas though theyhadnone; and " theythatweep, as though they wept not ; and thosethat re- "joice, asthoughthey rejoiced not." As ifhe had faid, the floatingworld is near its port ; Godhath contractedthe fails of man's life; it is but a point of time we have to live, and ſhortly it will not be apointto chuſe whetherwe had wives or not, children or not. All theſe are time-eaten things, and beforethe expectedfruitoftheſecomfortsbe ripe,we ourſelves maybe rotten. It is therefore an high point of wisdom to lookupon things which ſhortlywillnot be, as if alreadythey werenot, andto behave ourſelves,in the lofs oftheſe carnal

Therein we haveanoble ſpecimen of the future refurrection. Calvin on theplace.

† Whatever we love ardentlywhile wehaveit, we lamentbitterly when we loſe it. Greg mor. + Καιρος συνεςαλέθνος, 1. c. thetimeis contracted.

232 A Token for Mourners. enjoyments, as the natural man hehaves himself intheuseof fpiritualordinances ; he hears as ifheheardnot,andwe ſhould weep as if we wept not; their affections are a little moved, ſometimesby ſpiritual things, but they never lay them ſoto heart, as tobebroken-hearted for the fintheyhearof, or deeply affected with theglory revealed. We alſo ought to be ſenſible of the ftrokeof God upon our dear relations; but yet ſtillwe muſt weep, as if we wept not ; this is, we must keep due bounds, and moderation in our forrows, and not tobe too deeply concerned fortheſe dying, ſhort-lived things.

Tothis purpoſe the apostle exhorts,Heb. xii. 5. " My fon, "deſpiſe not the chaftening of the Lord, neither faint when " thou art rebuked of him." Theſe are two extremes, deſpiſing, and fainting : when God is correcting, to ſay, Idonot regard it, let God take all, if he will; ifmy eftate muſt go, let it go , ifmychildren die, let them die: this is to deſpiſe the Lord's chaſtening; and Godcannotbear it, that we should bear it thus lightly.

There is alſoanotherextreme, andthat is fainting: if, when goods are taken away, the heart be taken away, and when childrendie, then the fpiritofthe parent dies alſo ; this is faintingunderthe rod. Thou lamenteſt, ſaith Seneca, thy deceafedfriend; but I wouldnot have thee grieve beyondwhat is meet: that thou ſhouldſt notgrieve at all, Idare not require thee; tears may be excused, ifthey do not exceed. Let thine eyes, therefore, be neither wholly dry, nor let them overflow : weepthou mayeſt, but wal thou mustnot.

Happyman, that ſtillkeeps the golden bridle ofmoderation upon his paffions, and affections, and ſtill keeps the poffeffion ofhimself, whatsoever he loſe the poffeffion of.

Now the method in which I propoſe to proceed, ſhallbe,

1. To discoverthe figns. 2. To diffuade from the fin.. 3. To remove the pleas. 4. To propoſe the cure ofimmoderate forrow. First, I shall giveyou the figns ofimmoderate ſorrow, and ſhew youwhen it exceeds its bounds, and becomes ſinful, even a forrowto be forrowed for ; and, for clearness fake, I will firſt allowwhat maybe allowed to the Chriſtian mourner, and then youwillthebetter difcernwherein the exceſs and finfulneſs of yourforrow lies.

And, First, How much ſoever we cenſure, and condemn immoderate forrow; yet the afflicted must be allowed an awa kened, and tendersense of the Lord's afflicting hand upon them.

ATokenfor Mourners. 233 It is no virtue to bear what we do not feel; yea, itis a moſt unbecomingtemper, not to tremblewhen God is ſmiting.The Lord faith to Moſes, in the cafe of Miriam, Numb. xii. 24. " Ifher father had ſpit inher face, ſhould ſhenot be " ashamed ſeven days ?" The face is the table, and feat of beauty andhonour; but when it is ſpit upon, it is made the fink ofshame. Hadher own father ſpit upon her face when thehaddifpleaſed him, would the not have gone afide, as one aſhamed by ſuch a rebuke, andnot have ſhewed her face to him again,in ſeven days ? How much more ſhouldthe take it toheart, andbeſenſible of this rebuke ofmine, who have filled her facewith leprous ſpots, the ſigns of mydiſpleaſure againſt her? SurelyGodwillbe ashamedofthoſethat are notashamed whenhe rebukes them.

It is notmagnanimity,butſtupidity, tomake lightof God's corrections ; and for this the afflicted are ſmartly taxed, Jer. v. 3. " I have ſmitten them, but they have not grieved." WhenGod ſmote Job inhis perſon, children, and estate,he arofe,and rent his mantle, and putduſt upon hishead, to ſhew hewasnot fenfeleſs, andunaffected, andyet bleſſed the afflicting God; which,as plainlyfhewed,hewasnot contumacious, andunfubmiflive.

Secondly, We must allow the mourning, afflicted foul, a due, andcomely expreſſion of his grief,andforrow, in his complaints, bothto Godand men.

It ismuchmorebecoming a Chriſtian, ingenuoufly to open his troubles,than fullenly to ſmother them. There is no fin in complaining to God, but much wickedneſs incomplaining of him. Griefs are eaſed bygroans, and heart-preffures relieved by utterance. This was David's courſe, and conftant way, who was a man of afflictions, Pfalm cxlii. 2, 3. " I " poured outmy complaintbefore him, I ſhewed before him " mytrouble; whenmy ſpiritwas overwhelmed within me, " then thou knoweſt mypath," Towhom ſhould children go, but to their father, to make.. theirmoan ? Whence may they expect relief, and comfort, butfrom him ? The 102d Pfalm is intituled, " APfalm for " the afflicted, when he is overwhelmed, andpoureth outhis " complaint before the Lord."

Andhappy were it, ifevery afflicted foulwouldchuſethis waytoexpreſshis ſorrows. Didwe complain more to God, hewouldcomplain leſs ofus, andquickly abate the matters of VOL. VII. Gg

234 A Token for Mourners. ourcomplaint. Oyou cannot think how moving, howmeite ing, how prevailing itiswith God, whenhis poor, burdened, and afflictedpeople, in a dayofdiſtreſs,anddeſpondency,when deep calleth untodeep, and one wavedrives onanother, then for the opprefied foul, with humility, filial confidence, and faith, toturn itſelf to the Lord, andthusbetpeakhim : Father,what ſhall I do ? My foul is greatly boweddown bytrouble; I am full to the brim, myvainhearthath looked *for reliefthisway, andthatway,butnone comes; every door ofcomfort is ſhut up against me: Thou hast multiplied my forrows, and renewed mywitneſſes againft me : Comfort is * removed from my outward,andpeace from my inner man; •ſharp afflictions without, andbitter reflections within. O Lord, I am opprefied, undertake for me. Fathers of the • fleſh pity their diſtreſſed children, when they complain to them; andwilt not thou,O Lord, whoſe compaffions as far exceed creature-compaffions, as the fea exceeds a drop, O my Father! pity me, ſupport me, deliver me. " Ohow acceptable is this to God! how advantageons tothe Foul!

We mayalfo make our complaint to men. Sodid Job, chap. xix. ver. 21. " Have pity, have pity on me, Oye my " friends, for the hand of God hath touched me." And it is amercyifwehave any friends that arewife, faithful, and experienced; they areborn for fuch a time asthis, Prov. xvii. 17 but be they what they will, they cannot pity as God, relieve, and fuccone as he; and oftentimes we may ſay, with Job, chap. xxi. ver. 4- "As for me,, is my complaint tomen? " And ifitwere,why ſhould not myfpirit be troubled?" q.d. Whatgreat advantage can Iget by theſe complaints ? I may burden the heart of my friend,but how little doth that eaſe my own? Yet thevery opening of the heart toan experienced, tender Chriſtian, is ſome relief, and the engaging his prayers is more. Thus faryou moan fafely; inall this there is no danger.

Thirdly, The afflictedperfon may (ordinarily) accufe, judge, and condemn himself,for being the cause, andprocurer of his own troubles. He may lawfullybe difcontented, and vexed with himfelf for his own folly, when the iniquity of his heels com paſſeth himabout. And truly it is butfeldom that any great affliction befals agraciousperſon, but he fawthe needoffuch arod,before he felt it.

Hath God ſmitten thy child, orfriend, and didſtthou not foreſce ſome harp trial coming? Did not thy fond, fecurs

A Token for Mourners. carnal temper, need ſuch a ſcourge, to awaken, quicken, and purge thee ? Or, ifyou did not foreſee it, it is now your duty to fearch, and examine yourſelves. So the church, in heraffliction, refolved, Lam. iii. 40. " Let us ſearch and try our " ways." WhenGod isſmiting, we should be a ſearching : Surely our iniquities will enquire after us, ifwewill notenquire after them : Yea, in thedayof affliction, agracious foul is inquifitive about nothing more than the procuring, and provoking cauſeofhis troubles. Job x. 2. " Shew mewhere- " forethou contendeſt with me ;" q. d. Lord, what ſpecial corruption is it that this rod is ſent to rebuke? What finful neglect doth it come to humble me for ? O diſcover it now to me, and recover menow from it. And having found the root, andcauſe oftheirtroubles, ingenuous foulswill shame themselves for it, and give glory to God, by anhumble fubmiffion, and vindication of the equity of his proceedings. Job vii. 20. " I have finned, what ſhall I " do unto thee, thou preferver of men?" He thinks it no ſhame freely todiscover unto God,and deeply to abaſehimself -beforehim for this folly.

Irememberachoice notethat * Mr. Brightmanhath,inhis commentaryupon the Canticles.

Holymen, faith he, after their hearts are renewedby repentance, are not ashamed to remember, and confefs their flips, and ſhameful falls tothe glory of God, forthey account that glorywhich ſuch confeffions takefromthem, is not loft, whilft it goes to the glory of God. Ifhisglory may rife out of our ſhame,howwilling ſhouldwebe to take ſuch ſhame to us? Holy David was not ashamed to acknowledge, Pfal. xxxviii. 5. "Mywounds stink, and are corrupted, because of my foolishness." He is the wifeft man that thus befools Mimselfbefore God.

It is true, God may afflict from prerogative, or for trial; butwe may always fee cauſe enough in ourſelves, and it is fafeſt tocharge it upon ourown folly.

Lastly, The afflicted Christianmay, in an humble, fubmiſſive manner, plead with God, andbe earnest for the removal of the affliction.

enim pudet fanctos viros,postquam renovata cordafuerint perrefipifcentiam, lapſusfui &dedecoris ad Deigloriam meminiſſe.

Nihilnobis decedit, quod cedit in illius bonorem. Brightmanin Cant, c. 1. V. 4. P. 11. Gg2

236 AToken for Mourners. When affliction preſſeth usabove ſtrength, when itdiſables us for duty, orwhen it gives advantage to temptation ; then we may fay, with David,"Remove thy ſtroke from me, Iam "confumedby theblow ofthine hand," Pfal. xxxix. 10. Even our Lord Jeſus Chriſt, in thedayofhis troubles, poured outhis foul withstrong cries,andmanytears,faying, " Father, " ifthou bewilling, let this cup paſs from me," Luke xxii. 42. Oppreſſednaturedefires eaſe,andevenourrenewed.nature defires freedom from thoſe clogs, and temptations, which hinder us induty, orexpoſe us to ſnares.

Thus farwe may fafely go. But forrow then becomes finful,and exceſſive,when, First, It caufethus toflight, and deſpiſe allour other mercies, andenjoyments, assmallthings, in comparison ofwhatwe have lost.

It often falls out, that the ſetting of one comfort,clouds, ⚫and benights allthe reſt. Our tears for our loft enjoyments, fo blind our eyes, that we cannot fee the many other mercies which yet remain: Wetake ſo much noticeofwhat isgone,. thatwe take little or no notice ofwhat is left. But this is very finful, for it involves initboth ignorance, ingratitude, and great provocation.

It is a fin ſpringing from ignorance. Didweknow thedefertofour fins, we should rather wonder to fee one mercy left, thanthat twenty are cut off. They thatknow they have forefeitedevery mercy, ſhould be thankful that they enjoy any, andpatientwhen they loſe any of their comforts.

DidweknowGod, even thatſovereign Lordatwhoſediſpoſe ourcomforts come and go, who can the next moment blaft all that remain, and turnyou into hell afterwards, you would prizethemercies heyet indulges to you, at an higher value.

Did you underſtand the fickle, vanithing, nature of the creature, what a flower, what a bubble it is; O how thankful would you be, to find ſo many yet leſt in your poffeffion!

Did you know the case ofthousands, as good, yea, better thanyou, whoſewholeharvestofcomfortinthis world is but a handful, to the gleanings of the comforts you ſtill enjoy,whe in all their lives neverwere owners ofſuch comfortable enjoy- : ments asyou nowoverlook; furelyyou would not act as you

what vile ingratitude is in this? What, are all your remaining mercies worth nothing ? You have burieda child, a friend; well, but ftill you have ahusband,a wife,

A Tokenfor Mourners. . 337 other children; or, ifnot,you have comfortable accommodationsfor yourſelves, with health to enjoy them ; or, if not, yet have you the ordinances of God, it may be, an intereſt in Chriftand in the covenant, pardon of fin, and hopes of glory. What,andyetfink at this rate, as if allyour mercies, comforts, andhopes, even in both worlds, were buried in one grave.

written uponyour bestmercies, becauſe mortality iswritten upon one ? Fy, fy, what ſhameful ingratitude ishere?

And really, friend,ſuch a carriage as this underthe rod, is no ſmall provocation tothe Lord togo on injudgment, and makea full end of all that remains, ſo that affliction ſhallnot rifeup the ſecond time.

What if God, taking noticehow little thou regardest the manyundeſerved favours thou yet poſleſſeſt, ſhould ſay, well, ifthou thinkeſt them notworththe owning, neither do I think themworththe continuing ? Go, death, there is ahusband,a wife, other children yet left, ſmitethem all. Go, ſickneſs, and remove the health of his body yet left ; go, loſſes, and impoverish his eſtate yet left ; go, reproach, and blaſt his reputation,which is yet ſweet ; what would you think of this ? And yet, ifthoube out of Chrift,you are in danger of a far fadder ſtroke than any, or all yet mentioned ; what if God ſhould ſay, Prizeſt thou notmy mercy? Haſt thou no value for mygoodneſs, and forbearance towards thee ? Is itnothing that Ihave ſparedthee thus long in thy fins, and rebellions ? Well, then, I will ſtretch out myhanduponthy life, cut off that threadwhichhath kept thee ſo many years fromdropping intohell.

O think, then, whatyouhave done,by provoking the Lord, through your vile ingratitude! It is a dangerous thing toprovoke God, whenhe is alreadyin away ofjudgment. And if you be his own people,and ſo out of the danger of this laft and worſt ſtroke ; yet know, youhave better mercies to lofe than any you have yet loft. ShouldGod cloud your fouls with doubts, let loose Satan to buffet you, remove joy and peace from your innerman,how foon would you be convinced that the funeral of your dearest friend is but a trifle to this?

Wellthen,whatever God takes, be ſtill thankful for what he leaves. It was thegreat fin of Ifraelinthe wilderneſs, that though Godhad delivered them from their cruel fervitude in Egypt, miraculouſly fedthem inthe deſart, and was leading them ontoaland flowing withmilk andhoney; yet as foor

238 ATokenfor Mourners . as any wantdidbut begin to pinch them,preſentlyall these mercieswere forgotten and flighted,Numb. xiv. 12. "Would " to God(faythey) wehaddied in Egypt." And,Numb. xi. 6. " There is nothing at all beſide this manna." Beware of this,O ye mourning and afflicted ones. You feeboth the fin that is in it, and the danger that attends it.

Secondly, And no leſs ſinful areour forrows,When theyfo wholly ingulphour hearts, that weeithermindnot at all, orare littleor nothingsensibleofthe public evils and calamities, which lieupon the churchandpeople of God.

Some Chriſtians have fuch public ſpirits,that the church's troubles ſwallow up their perſonal troubles. Melancthon feemed to take little notice of the death of his childwhich he dearlyloved,being almoſt overwhelmedwith the miſeries lyingon the church.

And itwas agood evidence ofthegraciouſneſs andpublicneſs of Eli's ſpirit,who ſitting inthe gate, anxioufly waiting for tidings from the army,whenthe tidingscame that Ifrael fled before the Philistines, that his two fons Hophui and Phinehas were dead, and that the ark of God was taken,juft at the mention of that word, * The ark of God, beforehe heardout the whole narration, his mind quickly preſaged the ifſſue, he funkdown and died, 1 Sam. iv, 17. 18, O thatwas the finking, the killingword; hadthe meſſenger ſtopt at the death of his two fons, like enough he hadſupported that burden; but the loss of the ark was more to him than ſons of daughters.

But how few fuch public ſpirits appear even among profeffors in this ſelfiſh generation ? Maywe notwith the apostle complain, Phil. ii. 21. "Allfeektheirown,andnotthe things " that are of Chrift:" Fewmen have any greatcares orde ſigns, lying beyond the bounds oftheirownprivate intereſt. Andwhatwe ſay ofcares,is astrue offorrows: Ifa childdie, we are ready to die too, but public calamities pierce us not.

How few fuffer either their domeſtic comforts tobe ſwallowed up in the church's troubles, or their domeſtic trou bles tobe ſwallowed upbythe church's mercies ! Now when it is thus with us,whenwe littleregardwhat mercies ormiſeries

Cumque ille nominaſſet arcam Dei. q. d. nondum integram, fed inchoatam audiens narrationem, mentepraevolanset exitum praefagiens ruebat. Merecz. inloc.

fieupon others, but are wholly intent upon our own afflictions, this isa finful forrow, andought to be forrowed for.

Thirdly, Our forrows then become finful and exorbitant, When they divert us from, or distract us in, our duties, fo that our intercourse with heaven isftopt and interrupted by them.

How longcanwe fitalone muſing uponadead creature? Here our thoughts easily flow; but how hard to fix themup. on the living God! when our hearts ſhould be in heaven withour Chrift, they are inthe gravewith ourdead. Maynot many afflicted foulsjuſtly complain, that their troubleshad takenaway their Chrift from them, (I mean as to ſweet ſenſible communion) andlaid the deadchild in his room ?

Poor creature, ceafe to weep any longer for thydead relation, and weep rather for thydead heart. Is this thy compliancewith God's deſign in afflicting thee? What, to grow agreater ſtranger to him than before ! Or is this the wayto thycureandcomfort in affliction, to refrain prayer, andturn thy back upon God ?

Or ifthou dareftnotwhollyneglect thy duty, yet thy af flictionſpoils thefucceſs and comfort of it; thy heart iswandring,dead, distracted in prayer and meditation, ſo that thou haftno reliefor comfortfrom it.

Rouze up thyſelf, Chriſtian, andconfiderthis is notright. Surelythe rod works not kindly now. What, did thy love to God expirewhen thy friend expired? Is thy heartas cold induty, as his body is in the grave ?

Hathnaturaldeath ſeizedhim,and ſpiritualdeadneſs ſeized thee? Sure then thouhaft more reason to lament thydead heart, than thydead friend. Divert the ſtream ofthy troubles

Speedily, andlabourtorecoverthyselfoutofthis temper quickly; left fadexperience ſhortly tellthee, thatwhat thou now mourneſt for, is but atrifle to what thou shaltmourn forhere after. To loſe the heavenly warmth and ſpiritual liveliness ofthyaffections, is undoubtedly a far more confiderable lofs, than to loſethe wife of thyboſom, orthe sweetest child that ever a tenderparent laid inthe grave.

Reader, if this be thy cafe, thou hast reaſon to challenge the firſt place among the mourners. It is better for thee to burytenfons,than to remitonedegree of love ordelight in God. The endof Godin ſmiting, was towinthy heart nearertohimby removing thatwhich estranged it; howthendoft thoucroſs the verydeſign of God inthisdifpenfation? Mult

240 A Token for Mourners. Godthen loſe his delight in thy fellowship,becauſe thouhaft loftthine in the creature ? Surely, when thy troubles thus ac companythee to thy cloſet, they are finful and extravagant troubles.

Fourthly, Then you may alſo conclude your forrows tohe exceffive andfinful, When theyso overloadand oppressyourbodies, as to endangeryour lives, or render them useless and unfit forfervice.

Worldly forrow works death, 2 Cor. vii. 10. that is, for rowafter themanner ofworldly men * ; forrow in a merecarnal, natural way, which is notrelievedby any ſpiritual reaſonings and confiderations. This falls ſoheavy fometimes upon thebody, that it finks underthe weight, and is caſt into fuch diſeaſes as are never morewrought off, orhealedinthisworld. " Heavineſs in the heartof a manmakes it ſtoop," ſaith So lomon, Prov. xii. 25. The ſtouteſt bodymuſt ſtoop under heart-preſſures.

It is with the mind of man, faith one, as with the ftone tyrhenus ; as long as it is whole it ſwimmeth ; but, oncebro ken, it finks preſently. Grief is a moth, which, getting into themind, will, ina short time, make the body, be itnever for ftrongandwell-wrought apiece, like anold feary garment.

Philofophers and phyficians generally reckon forrow among the chiefcauſes of ſhortning life. Chriſt was a man offorrows, andacquainted with grief, andthis ſome thinkwas the reaſon that he appeared as aman of fifty, when he was little more than thirty years old, John viii. 57. But his ſorrows were of anotherkind †.

Many aman's foul is to hisbody, as aſharp knifetoathin ſheath,which easily cuts itthrough ; and whatdo we by poringand ponderingupon our troubles, butwhetthe knife that itmaycutthe deeper and quicker ? Of all the creatures that ever God made (devils onlyexcepted) man is the moſt able andapttobehisown tormentor. Howunmercifully do we loadourbodies in times of afflictions?Howdowe not only waſtetheir ſtrengthbyforrow,but

forrow is after the manner oftheworld, arifingfrom thelove ofit. Eftius on the place. † Theſe things write 1untoyou, whohaveweptſo immoderately, that Iam become an example (which Ialways abhorred) of thoſe whom grief hath overcome. Yet this unreasonable conduct Inow condemn myſelffor. Senes.

AToken for Mourners. 1 241 denyrelief and neceſſary refreshment ? They must carrythe load, butbe allowed no refreshment : Ifthey can eatthe bread ofaffliction, and drink tears, theymay feed to the full; but nopleaſant bread, no quiet ſleep is permitted them. Surely you would notburden a beaſt as you do your ownbodies: You wouldpity andrelieve abrutebeast, groaning and finking under an heavyburden, butyou will not pity nor relieve your own bodies.

Somemens fouls havegiven ſuch deepwounds to theirbodies, that they are never liketo enjoymany eafy or comfortabledays morewhilft theydwell in them.

Now,this is very finful anddifpleaſing to God;for ifhehave fuch atender care for our bodies, that he would not have us

up ofover much grief, no, though it be for fin, 2Cor. ii. 7. but even to that forrow ſets bounds ; how much leſs with outward forrow for temporal loſs ? May not your ſtock ofnatural ſtrength be employed to betterpurpoſes, think you, thantheſe ? Time maycome, thatyou may earnestlywith youhadthathealthand ſtrength again to ſpend for God, which younowſo lavishlywaſte, and prodigallycaftawayupon your troubles, to no purpoſe or advantage.

Itwas therefore anhigh point ofwisdom in David, and recordednodoubt for our imitation, who, when the child was dead, ceaſed to mourn, bat aroſe, waſhed himſelf, and eat bread, 2 Sam. xii. 20.

Fifthly, When affliction ſowrs the ſpirit with diſcontent, andmakes it inwardly grudge against the hand of God, then our trouble is fullof fin, and we ought to be humbled for it beforethe Lord.

WhateverGoddothwith us, or ours, ſtillwe should maintaingood thoughts of him. A gracious heart cleaves nearer andnearerto God in affliction, and canjustify God in his fevereſt ſtrokes, acknowledging them to be all just and holy, Pfal. cxix. 75. " I know alſo that thy judgments are right, "andthatthouin faithfulneſs haft afflictedme." Andhereby thefoulmay comfortablyevidenceto itſelfits own uprightneſs and fincere loveto God; yea, ithath beenof ſingularuſe to fome fouls, totake right meaſures of their love to God infuch trials: to have lovelyand well-pleaſed thoughts of God, even whenhe ſmites us inour nearest anddearestcomforts, argues plainly that we love him for himſelf,andnot forhis gifts only. And thushis intereſt inthe heart is deeper than any creatureintereſt is. Andſuch is the comfort that hath reſulted to ſome

VOL. VII. Hh

242 ATokenfor Mourners. from fuchdifcoveries of their own heartsbycloſe ſmartingafflictions, that they would notpart with it, tohave their coinforts (whoſe removal occafioned them) givenback in lieu of it.

But to ſwellwith fecret diſcontent, and have hard thoughts of God, as ifhe had done us wrong, or dealt more ſeverely with us than any ; O this is a vile temper, curſedfruit ſpringing from an evil root; a very carnal, ignorant, proud heart; orat leastfrom averydiſtempered, ifrenewed,heart. So itwas with JonahwhenGodfmotehis gourd: "Yea, (faith he) Ido " well to be angry, even unto death," Jonah iv. 9. Poor man, he was highlydiſtempered at this time, and out offrame ; this was not his true temper, or ordinary frame, but a furprize; the effect of a paroxiſm oftemptation, inwhich his paffions hadbeen over-heated.

: Fewdare to vent itin ſuch language: Buthow many have theirhearts imbitteredby diſcontent, and fecret rifings againft the Lord? Which, ifever the Lordopen their eyes to fee, will coft them more trouble than ever that affliction did, which gave the occafionof it.

I denynotbut the bestheartmaybe temptedto think and ſpeak frowardly concerning theſe works of the Lord ; that envious adverfary, the devil, will blow the coals, and labour to blow up our ſpirits at fuch time into high diſcontents : The temptation was strong even upon Davidhimself, to take up hardthoughts of God, and to conclude,"VerilyIhave cleanf- "edmyheart in vain ;" q. d. How little privilege from the worſt ofevils hath a manby his godliness ? But he foon fuppreſſed ſuch motions : " IfI should ſay thus, I fhould offend " against thegeneration of thy children :" Meaning, thathe

condemn the whole race of godly nen through the wholeworld ; forwho isthereamong them all,but is, orhath, or maybe, afflicted as feverely as myſelf? "Surely,it is meet to be faidunto God, Ihave born chaſtiſe- "ment, I will not offend any more," Job xxxiv. 31. Whatever Goddoth with you, ſpeakwell, and thinkwellofhim, andhis works.

Sixthly, Ourforrows exceeddue boundswhenwe continually excite andprovoke them hy willing irritations.

Grief, like a lion,loves toplay with usbeforeit deftroy'us. And ſtrange itis that we should find ſomekind ofpleaſure in rouzing our forrows . It is * Seneca's obſervation, and expe-

Sorrow itſelf hasacertainkindofpleaſure attending it, when the

A.Tokenfor Mourners. 243 rimentally true, that even forrow itſelfhath acertainkind of delightattending it.

TheJews, that werewith Mary inthe houſe to comforther, " When they saw that the went out hastily, followed her, fay " ing, the goeth tothegrave to weep there," John xi. 32. as theydo, faith †Calvin, that feek to provoke their troubles, by going to the grave, or often looking uponthe dead bo dy.

Thus we delight to look upon the relics of our deceased friends, and often to mention their actions, and ſayings, not ſo much for any matter of holy, and weighty inſtruction, or imitation, for that would warrant, andcommend the action ; butrather to rub the wound, andfetchfreſh blood from it, by piercing ourſelves with fomelittle, trivial, yetwounding cir cumſtances. I have known manythat will fit and talkofthe features, actions and ſayings, of their children, for hours together, and weep atthe rehearsal of them, and that formany months afterthey are gone ; ſo keeping thewoundcontinuallyopen, and excruciating theirown hearts, without any benefit at all by them : Alock of hair, or ſome ſuch trifles, must ⚫bekept for this purpoſe, to renew their forrowdaily, by look. ing on it. On this account, Jacob would nothave his fon called Benoni, left it should renew his ſorrow, but Benjamin. I am far from commending abrutiſh oblivion of our dear relations, and condemn it as much as Ido this childish, and unprofitable remembrance. O friends ! we have other things to do under the rod, than theſe: Were it not better to be ſearchingour hearts, and houſes, when God's rod is upon us, andſtudyinghow to answerthe endof it, bymortifying thoſe corruptions which provoke it ? Surely the rodworks notkindly till it comes tothis.

Seventhly, Lastly, Our forrows may then bepronounced finful,whentheydeafen ourears to all thewholesome, and ſeafonable words ofcounſel, and comfort, offeredus for our relief, and fupport.

Jer. xxxi. 15. "Avoice was heard in Ramah, lamentation " andbitter weeping ; Rachel weeping forher children,would " notbe comforted for her children, becauſe they were not." Hh2: the parents call tomindthe pleasant ſayings, the chearful converſation, and the filial affection of their children, then their eyes are refreſhed as it were with a kind of joy.

Ex eorum more qui luctusfui irritamenta quaerunt. Calvin.

-244 AToken for Mourners. Shewilladmitno comfort, herdiſeaſe is curable byno other means but the restoration of her children; give her them again, and the willbe quiet; elſeyou ſpeak into air, the regards not whatever you ſay.

Thus Ifrael, in the cruel bondage in Egypt, Moſes brings them theglad tidings of deliverance; " But they hearkened " not to him, be cauſe of the anguish ofſpirit, andtheir cruel "bondage," Exod. vi. 9.

Thus obſtinately fixed are many, in their trouble, thatno words of advice, or comfort, find anyplace with them ; yea, Ihaveknown ſome exceeding quick and ingenuous, even above the rate oftheircommon parts and abilities, in invent ing ſhifts, and framing objections to turn off comfort from themselves, as iftheyhadbeen hired toplead againsttheir own intereſt ; and iftheybe driven from thoſe pleas, yet theyare fettled in their troubles, too faſt to be moved ; fay what you will, they mindit not, or, at moſt, itabides not uponthem. Letproper, ſeaſonable advice, or comfort, be tendered, they refuſe it ; yourcounſel is good, butthey have noheart to it now. Thus, Pfal. lxxvii. 10. "Myfoul(faithhe) refuſedtobe " comforted."

To want comfort in time ofaffliction, is an aggravation of our affliction ; but to refuſe itwhen offered us, wants not fin. Time may come whenwe would be glad to receive comfort, or hear a word ofſupport, and ſhall be denied it.

Oit is a mercy to the afflicted to have Barnabas with them, an interpreter, one among a thouſand; and it will be the great fin, and folly of the afflicted, to ſpill, like water upon theground, thoſe excellent cordials, prepared and offeredto them, out of a froward, or dead ſpirit, under trouble. Say not with them, Lam. iii. 18, 19. " My hope is periſhed from " the Lord, remembring mine affliction and my miſery, the " wormwood andthe gall." It isa thousand pities the wormwoodandgall ofaffliction should fodiſguſta Chriſtian, as that he ſhouldnot at any time be able to relish the ſweetneſs that is in Chriſt, and in thepromises. And thus I have diſpatched the firſtpart of my deſign, in ſhewing you wherein the finof mourners doth not lie, and inwhat it doth. : Secondly, Having clearedthis, and ſhewn youwherein the finanddanger lies ; myway is now prepared to the ſecond thing propoſed, namely, to diſſuade mourners from theſe ſin. fulexceſſes offorrows, and keep the golden bridle ofmoderation upontheir paflions intimes ofaffliction. And O that my words may be as ſucceſsful upon thoſe penſive fouls that

AToken for Mourners. 245 ſhall readthem, as Abigail's were to David, 1 Sam. xxv. 32. who,when he perceived how proper and ſeaſonabletheywere, ſaid, " Bleffedbe the LordGod of Ifrael, who fent thee this " day tomeet me, and bleſſed bethy advice."

Iam ſenſiblehow hard a taſk it is I here undertake, to charm down, and allaymutinous, raging, and tumultuous paſſions ; togive acheck to the torrent of paffion, is ordinarily but to provoke it, and makeit rage and ſwellthe more.

Thework is the Lord's, it whollydepends upon hispower, and bleffing. He that faith tothe ſea,when the waves thereofroar, be ſtill ; can alſo quiet, andcompoſethe ſtormy, and tumultuous ſea, that rages in the breasts of the afflicted, and caftsup nothing but the froth ofvain and uſeleſs complaintsof our misery, or the dirt of finful andwicked complaints of the dealings of the Lord with us.

The rod of afflictiongoes round, and vifits all forts ofperfons,withoutdifference: itis uponthe tabernacles ofthejuſt andtheunjust, therighteous andthewicked; both aremourningundertherod.

The godly are not ſo to be minded,as that theother be wholly neglected; they have as strong and tender, though not as regular affections to their relations, and muſt not be whollyſuffered to fink undertheirunrelievedburdens.

Here, therefore, I must have reſpect to two forts ofperſons, whom I find intearsupon the fame account ; Imean, the lofs oftheirdearrelations, the regenerate, and the unregenerate. I am adebtor to both, and ſhall endeavour their ſupport and -aſſiſtance, foreven theunregenerate callforourhelp and pity, andmustnot beneglected, andwholly flighted, in their afflictions. We mustpity them thatcannot pity themselves *, The law of God commands usto help abeast, iffallen under its burden ; how much more a man ſinking under a load offorrows ?

of comfort to the unregenerate are not (ordinarily) in uſe among us, and it may ſeem ſtrange whence anything of ſupport ſhould bedrawn for them, thathave no ſpecial intereſt in Chriſt, or promiſes.

I confefs, alfo, I find myself under great diſadvantages for this work ; I cannot offer them thoſe reviving cordials that arecontained in Chriſt and the covenant, for God's afflicted people; but yet, ſuch is the goodness of God evento his ene-

miferiusmiferonon miserantefeipfum, i.e. None is more tobe pitiedthanapoor finner thatdoes notpityhimself.

246 A Token for Mourners. mies, that they are not leftwholly without ſupports, ormeans to allay their forrow.

Ifthis, therefore, bethy cafe, who readeſt theſe lines ; af flicted and unfanctified,mourning bitterlyforthydead friends, and more cauſe to mourn for thydeadfoul, chriſtleſs andgraceleſs, aswellas childleſs, or friendleſs: nocomfortinhand,nor yet inhope; full oftrouble, and no vent by prayer, or faith, toeaſe thy heart.

Poor creature, thy caſe is fad, but yet do notwholly ſink, and ſuffer thyſelfto be ſwallowed up of grief: thou hast laid thydear one in the grave, yetthrow not thyself,headlong in, to the grave after him; thatwillnotbethe way to remedythy mifery: but fit down a while, and ponder theſe three things..

That of all perfons in the world, thou hast most reason to be tender over thy life, and health, and careful to preferveit: for if thy troubles destroy thee, thou art eternally loft, undone for ever. "Worldly forrow (faith the apostle) works death." And if it works thy death, it works thy damnation alſo ; for hell follows that pale horſe, Rev. vi. 8. If a believer dies, there is no danger of hell to him, the ſeconddeath hath no power over him ; but woe to thee, if it overtake thee in thy fin: beware, therefore, what thou doſt againstthy health, and life; donot put the candle of forrow too near that threadby which thou hangeſtover the mouth ofhell. O it is far betterto be childleſs, or friendleſs on earth, than hopeleſs, and remedileſs, in hell .

Secondly, Own and admire the bounty and goodneſs of God, manifefted to thee in this affliction ; that when death came intothy familyto ſmite, andcarry off one, it had not fallen to thy lot to be the perſon ; thy husband, wife, or child is taken, and thou art left: had thynamebeeninthe commiffion, thouhadſt beennow paſt hope. O the ſparing mercy of God! the wonderful long-fuffering of God towards thee ! Poſſibly that poor creature that is gone, never provoked God as thou hastdone; thy poor child never abuſed mercies, neglected calls, treasuredupthetenthousandth part of that guilt that thou haftdone: ſo that thou mightest well imagine it ſhould rather have cut thee down, thathadit ſo provoked God, than thy poor little one.

But,O the admirable patience of God ! Othe riches of his long-fuffering ! Thou art only warned, not ſmitten by it: is there nothing in this, worth thankful acknowledgment ? Is it not better to be in black for another on earth, than in the blackness of darkness for ever ? Is it not eaſier to go to the

ATokenfor Mourners . 247 gravewiththydeadfriend, and weep there, than togo to hell among the damned, where there is weeping, andwailing, and gnaſhing ofteeth?

Thirdly, This affliction, for which thou mourneſt,may be the greatest mercy to thee, that ever yet befel thee in this world. Godhath now made thy heart ſoftby trouble, thewedthee the vanity of this world, and what a poor trifle it is which thou madeft thy happiness: there is now a dark cloud

over all thy wordly comforts. Now, O now! if the Lordwould but ſtrike in with this affliction, and by it open thine eyes to fee thy deplorable ſtate, and take offthy heart forever from the vain world, which thou now feest hath no thing in it; and cauſe thee to chuſe Chriſt, the only abiding good, for thyportion. Ifnowthy affliction maybut bring thy finto remembrance, and thy dead friend maybut bring thee toa ſenſe ofthy dead foul, which is as cold to God, and ſpiritual things, as his body is tothee; andmore lothfome in his eyes than that corpſe is, or ſhortly will be to the eyes of men : then thisday is certainlya day of the greatest mercythat ever yet thou faweſt. Ohappydeath, that ſhallprove lifetothyfoul. Why this is fometimes the way of the Lord withmen, Job xxxvi . 8, 9. " Ifthey be bound in fetters, and holden in cords " of affliction, then he ſheweth them their work, and their " tranfgreffion, that they have exceeded: he openeth, alfo, " their ear to difcipline, and commandeth them that they re- "turnfrom iniquity."

Oconfider, poor penfive creature, thatwhich ſtole awaythy heart from God, is now gone ; that which eat up thy time, andthoughts, that there was no room for God, foul, or eternity, inthem, isgone: allthe vain expectations that thou raifedſtupunto thyself, from that poor creature which now lies in thedust, are inonedayquiteperiſhed. O what an advantage haftthounow for heaven,beyondwhatever thou yet hadſt! if Godwillbutbleſs this rod, thou wilthave cauſe to keep mahy a thanksgivingday for this day.

Ipray, let theſe three things beponderedbyyou. I canbeſtowno more comforts uponyou, your condition bars thebest comforts fromyou, theybelongto the people of God, and you haveyetnothing todowiththem.

thereforeturn from you to them, and preſent fome choicercomfortstothem, towhomtheyproperlybelong, which maybe ofgreat uſe toyou inreading, ifitbe but toconvince you of the bleſſed privilege and ſtate of the people of God in thegreatestplunges oftroubles inthisworld,andwhat advan-

248 AToken for Mourners. tages their intereſt in Chriſt gives them for peace and fettlement,beyondthat ſtate you are in. Andhere Ido with much more freedom, andhope of fucceſs, apply myſelf to the work ofcounfelling, and comforting the afflicted. You are the fearers of the Lord, andtremble at his word; the leaſt ſin is more formidable to you, than the greatest affliction: doubtless you would rather chuſe to bury all your children, than provoke and grieve your heavenly Father. Your relations are dear, but Chriſt is dearer toyou by far.

Well then, let me perfuadeyou to retire a whileinto your cloſets, redeem a little time from your unprofitable forrows, eaſe andemptyyour hearts before the Lord, and beg his bleffingupon the relieving, quieting, and heart-compofing confiderations that follow; some of which are more general and common, fome more particular and ſpecial ; but all of them fuch as, through the bleffing of God,may be very useful, at this time, toyour fouls.

Confideration 1. Confider, in this day offorrow, who is the framer, andauthor of this rod, by which you now smart ; is itnot the Lord ? And if the Lordhath done it, it becomes you meekly to submit. Pfal. xlvi. 10. " Be still, and know that I " am God."

upon evenground; ifyour fellow-creaturedoes anything thatdiſpleaſes you, you may not only enquire whodid it, but why hedid it ? You maydemand his grounds and reasons, for what he hath done ; but you may notdo fo here : It is expected, that this one thing, The Lord hathdone it, ſhould, without any farther difputes,or contefts, filence and quiet you, whatever it be that he hath done. Job xxxiii. 13. " Whydoſt thou ſtrive against him ? For he giveth " notan account ofanyofhis matters." The Supreme Being muſt needs be an unaccountable and uncontroulable beirg.

It is a shame for a child to strive with his father ; a shame for a fervant to contendwith his master; but for a creature to quarrel and ſtrive with the Godthat made him, O how shameful is it! Surely it is highly reasonable thatyoube ſubject to thatwillwhenceyou proceeded,and thathewho formedyou, andyours, ſhoulddifpofeofboth as ſeemethhim good. It is faid, 2 Sam. iii. 36. "That whatsoever the king did,pleaſed " allthe people:" And ſhall any thing the Lord doth difpleaſeyou ? He candonowrong: Ifwe plucka roſe in the bud,as wewalkin ourgardens,who ſhallblame us for it ?It isour own, and we may crop it off when we pleaſe: Is not.

A Token for Mourners. 249 this the cafe ? Thy ſweet bud, which was cropt offbefore it was fully blown, was cropt offbyhim that owned it, yea, by him that formed it. Ifhis dominionbe abſolute, ſure his diſpoſal shouldbe acceptable.

Itwas ſo to good Eli, 1 Sam. iii. 18. " It is the Lord, let " him do what ſeemethhim good:" And itwas ſo to David, Pfal.xxxix. 9. " I was dumb, I opened not mymouth ; be- " cauſe thou didst it." O let it be for ever remembered, " Thathewhoſe name alone is Jehovah, is the moſt High o- " ver all the earth," Pfalm lxxxiii. 18 .

Theglorious fovereignty of God, is illuſtriouſly diſplayed in twothings, his decrees and his providences: With refpect to the firſt, he faith, Rom. ix. 15. " I will have mercy onwhom " I willhave mercy." Here is no ground ofdifputing with him ; for ſo it is faid, ver. 20. "Who art thou,Ởman, that " replieſt againſtGod ? Shall thethingformedſay tohim that " formed it, whyhaft thou made me thus ?" Hath not the potter power over the clay ? Andas tohis providences, wherein his fovereignty is alſo manifeſted; it isſaid, Zech. ii. 14. "Be filent, O all fleſh, " before the Lord, for he is raiſed up out of hishabitation." Itis ſpokenofhisprovidentialworking inthechanges ofkingdoms, and defolations that attendthem.

Now, ſeeingthe caſe ſtands thus, that the Lord hath done it; it ishispleaſure tohave it ſo, and that if ithad notbeen hiswill, it could never have been as it is ; he that gave thee (rather lent thee) thy relation, hath alſo takenhim : O how quiet ſhould this confideration leave thee ? If your landlord, who has many years fufferedyou todwell in his houſe, does at laſtwarn you out of it, though he tells you notwhy; you willnot contendwithhim, or ſay he has done you wrong : Much leſs ifhe tells you it willbe more forhis profit,andaccommodation, totake it into his ownhand, thanlet it toyou anylonger.

will tell you, you ought quietly to pack up, and quit it. It is your great landlord, from whom you hold(atpleaſure) your own, and your relations lives, that hath nowwarnedyou out from one of them, it being mose for his glory, it may be, to take it inhis ownhands, by death ; andmuſt youdiſputethe caſewith him ? Come, Chriftian, this no way becomes thee, but rather, " The Lord gave, and the Lord hath taken away, bleſſedbe " thenameofthe Lord." Look offfrom adead creature, lift VOL. VII.

250 A Token for Mourners. upthine eyes tothefovereign,wife,andholypleaſure that ot dered this affliction : Confiderwho he is, and what thou art; yea, purfue this confideration till thou canst ſay, I am now filled with the will of God.

Confideration 2. Ponder well the quality of the comfortyou aredeprivedof, andremember, that when you had it, itflood but intherank andorder ofcommon and inferior comforts.

Children, andall other relations, arebutcommonbleſſings, which God indifferently beftows upon his friends, and enemies: andby the having or lofing of them, no man knows either love or hatred. It is faid of the wicked, Pfal. Ixxvii. 14. thatthey are fullofchildren ; yea, and of childrenthat do ſurvive them too ; for, they leave their substance to their babes. Fullof fin,yet fullofchildren, and theſe children liveto inherit their parents fins andeftates together.

It isthe miſtaking of the quality, and nature of our enjoy. ments, that foplunges us intotroublewhenwe loſethem.We think there is ſo neceflarya connectionbetwixt theſe creatures, and our happiness,that we are utterly undonewhen they fail us.

Butthis isour mistake; there is no fuch neceffaryconnec tion, ordependance; we may be happy withouttheſe things: It is not father, mother, wife, or child, in which our chiet goodand felicity lies ; we have higher, better, and more en during things than theſe; alltheſe may perish, and yet our foulbe ſecure and ſafe ; yea, and our comfort in the way, as well as end, maybe fafe enough, though theſe are gone: Godhathbetterthingstocomfort his people with, thantheſe, andworſe rods to afflict you with, than the removal of theft. HadGodlet your children live, and flourish; andgiven you eaſeand reſt inyourtabernacle, butinthemeantime inflicted

how muchmore fadhad your cafe been?

Butas longas our best mercies are all fafe, the things that have falvation inthem remain, andonlythe things that have vanity inthem are removed ;you are not prejudiced, ormuch hindered as to the attainment of your laft end, bythe lofs of theſethings.

Alas! itwas not Chriſt's intent to purchafe for you a fenſualcontent inthe enjoyment of thefe earthly comforts ; but to redeemyou from all iniquity, purge your corruptions, fanctifyyournatures, weanyour hearts from this vainworld, and ſo todifpofe andorderyour preſent condition, that, finding noreſt andcontent here, youmight, the moreardently pants

A.Token for Mourners. 251 and figh after the reſt which remains for the people of God. And areyou notin as probable away to attain this end now, asyou werebefore ? Do you think you are notas likely, by theſe methods of providence, to be weaned from theworld, asby more pleaſant and profperous ones ? Every wife man reckons that ſtation and condition to be beſt for him, which moſt promotes, and fecures his last end, and great defign.

Well then, reckon you are as well without theſe things as with them; yea, and better too, ifthey were but clogs and fnares upon your affections ; you have really loft nothing, if thethingswhereinyour eternalhappineſs conſiſtethbeyet fafe. ManyofGod'sdearest childrenhavebeendenied ſuch comforts as theſe, and manyhavebeendeprivedofthem, and yet never the farther from Chriſt, andheaven, for that.

Confideration 3. Always remember, that bowfoon andunexpectedfoeveryour parting withyour relations was, yetyour lease was expired before you lost them, andyou enjoyed them everymoment of the timethat God intended themforyou.

Before this relation, whoſe loſs you lament, was born, the timeofyour enjoyment, and ſeparation, was unalterably fixed and limited inheaven, by the God of the ſpirits of all fleſh; Andalthough itwas afecretto you, whilstyour friend was with you; yet nowitis aplain andevident thing, that this wasthe timeof ſeparationbeforeappointed; andthat the life of your friendcouldbynomeans be protracted, orabbreviated, butmust keep you company juſt ſo far, and then part with you.

This poſitionwants no fulland clear ſcripture authorityfor itsfoundation: Howpregnant andfull is thattext, Job xxiv. 5,6. " Seeing his days are determined, the number of his "months are withthee: thouhast appointedhimhis bounds, "which he cannot paſs."

Thetime of our life, as well as the place of our habitation, was prefixed, before wewere born.

Itwillgreatlyconduce toyour fettlement, andpeace, to be well eſtabliſhedinthis truth ; that the appointed time was fully come,whenyou and your dearrelation parted; for itwill preventandfave a great deal oftroublewhichcomes from our after-reflections . O it this hadbeen done, orthatomitted ; had it not been for fuchmiscarriages, and overſights, my dearhusband, wife, or child,hadbeenalive, atthis day ! No, no, the Lord's time

Jia

252 ATokenfor Mourners. was fullycome, and allthings concurred, and fell in together tobring aboutthe pleaſure of his will; letthat fatisfy you: Had the ableſt phyſicians inthe world beenthere, orhad they thatwere there preſcribed another courſe, as it is now, fo it would have beenwhen theyhaddone all. Only it must be precautioned, that the decree of God no way excuſes any voluntary, or finful neglects, or miſcarriages. God over-rules theſe things to ſerve his ownends, but nowayapproves them; but itgreatly relieves, against all our involuntary, and una voidable overfights and mistakes about the use of means, or thetiming of them; for it could notbe otherwiſe than now itis.

Objection. Butmanythings arealledgedagainst this poſiti on, and thatwith muchſeeming countenance from fuch ſcrip tures as theſe; Pfal. liv. 25. "Blood-thirstymen ſhall not live " outhalftheirdays." Ecclef. vii. 18. "Why ſhouldſt thou " diebeforethytime." Pfal.cii. 24. " O, my God, takeme not away in the midst ofmydays." Ifa. xxvii. 10. " Iam " deprived of the refidue of my years." And,Prov. x. 27. " The fear of the Lordprolongeth days, but the years of the " wicked shallbe ſhortened." It is demanded, what tolera ble ſenſewecangive theſe ſcriptures, whilstwe affert an unal terable fixation oftheterm ofdeath.

Solution. The ſenſe of all theſe ſcriptures will be cleared up to full fatisfaction, bydiftinguiſhing death, and the terms ofit. . First, We muſt diſtinguiſh death into Natural, and Violent. The wicked, andblood-thirsty man, ſhallnot live out half hisdays ; (i. e. ) halfſo longas he might live, according tothe courſeofnature, or the vigour, and foundness of his natural conſtitution ; for his wickedneſs either drowns nature in an exceſsofriotand luxury, or expoſes him to the hand of ju

which cuts him offfor his wickedneſs beforehe hathac compliihedhalfhisdays.

Again, wemuſt diſtinguiſh of the term, or limit for death, which is either General, or

Special,

The general limits arenow ſeventy, or eightyyears, Plal. xc. 19. " Thedays of ouryears are threeſcore years and ten, and ifby reaſon offtrength theyare fourſcore years, yet is their ſtrength labour and forrow." To this ſhort limitthe

AToken for Mourners. 253 lifeofmanis generallyreduced, ſince the flood; andthough there are fome few exceptions, yet the general rule is not thereby deftroyed.

limit is that proportion oftime,which God, by hisowncounſel and will, hath allotted to every individualperfon ; and it is only knownto us bythe event : This we affirm tobe afixed, and immoveable term; withitallthings ſhall fall in, andobſerve the will of God in our diſſolution atthat time. Butbecauſethe general limit is known, andthis ſpecial limit is afecrethid in God's own breast; therefore man reckons by the former account, andmaybe faid, whenhe dies at thirty, or fortyyears old, to be cut off in the midstofhis days : For it is ſo, reckoning by the general account, though he be not cut off tilltheendofhis days, reckoning bythe ſpecial li mit.

Thus he that is wicked, diesbefore his time ; (i. e.) the timehe might attain toin an ordinaryway;but not before the time Godhath appointed: Andſo in all other objected ſcriptures. : It is not proper at all, in a fubject of this nature, to digreſs intoa controversy: Alas ! the poor mourner, overwhelmed withgrief, hath no pleaſure inthat ; it is notproper for him at this time, and therefore I ſhall, for the preſent, wave the controverfy, and wind upthis conſideration with an humble, and ſeriousmotion to the afflicted, that they willwiſelyconfiderthe matter. The Lord's time was come, your relations lived with you everymomentthat God intendedthem for you beforeyou hadthem . Oparents ! mindthis, Ibeſeechyou ; the time ofyourchild's continuanceinthewomb, was fixed to aminutebythe Lord; andwhen theparturient fulness of that time was come, were you notwilling it ſhould be delivered thence into the world ?

The tendermother would nothave it abide one minute longer inthewomb, how well foever ſhe loved it; andis istherenot the ſame reaſon we ſhouldbe willing, when God's appointed time is come tohave it deliveredby death out of this ftate, which, in reſpect of the life ofheaven, isbutas the life ofa child inthewomb,to its life inthe openworld.

And letnone ſay thedeath ofchildrenisa prematuredeath. Godhathways toripenthem forheaven,whom he intends to gatherthitherbetimes,thewhich we know not: in reſpect of fitneſs, theydie ina fullage, thoughtheybe cutoffin thebud of their time.

of the year, appointedthe fea

254 ATokenfor Mourners. fons ofourcomfortinourrelations: And as thoſeſeaſons cannotbe altered,nomorecan theſe. Allthe course ofprovidence is guided by anunalterable decree; what falls out cafually to our apprehenfion, yet falls out neceffarily inreſpectof God's appointment. O therefore be quieted in it,this must needs be as it is. Conſider. 4. HathGodfmittenyourdarling, and taken away the delight of your eyes with thisstroke ? Bear thisstrokewith patienceandquietfubmiffion : For how know you but your troublemight have beengreaterfrom thelife, than it isnowfromthe death of your children?

Sad experiencemade aholy manonce to ſay, Itisbetter to weep for tendead children, than for one living child: A living child may prove a continual dropping, yea, a continual dying to the parent's heart. What afadword was that of DavidtoAbiſhai, 2 Sam. xvi. 11. " Behold, (faith he) my fon, "which came out ofmybowels,ſeekoth my life." Iremember Seneca, in his conſolatory epiſtle tohis friend Marullus, brings inhis friend thus aggravating thedeath of his child. O, (faith Marullus) had mychild lived withme, to how great modesty, gravity, and prudence, might my diſcipline ⚫have formedand mouldedhim ? But, faith Seneca, (which ⚫ismore to befeared) he might have been as others mostly 4are; for look,(faithhe) what childrencome evenout of the ⚫worthieſt families ; ſuch who exerciſeboth their own,and others lufts ; inallwhoſe life there is notadaywithoutthe markoffomenotorious wickedneſs upon it.'

I know your tender love toyour children willſcarce admit fuchjealoufies of them; theyare, for the preſent, ſweet, lovely, innocent companions, and you doubt not but by your care oftheireducation,and prayer for them, they might have been the joy of your hearts. Whydoubtless Efau,whenhe was little,and inhis tender age, promiſed asmuch comfort to his parents as Jacobdid; and Iqueſtionnotbut Ifaac and Rebecca(aglorious pair) ſpent as many prayers, and bestowed as manyholy counſels upon him, astheydiduponhisbrother: Butwhenthechild grew up toriper years, then he became a ſharp affliction to hisparents; for it is faid,Gen. xxvi. 34. " That when Efauwas forty years "old,hetooktowife Judith thedaughter of Berith the Hittite, "whichwas agrief ofmind to Ifaac and Rebecca." The word in the original comes from a root that fignifies to im

Seneca's Epilles. p.84.4

bitter : This child imbittered the minds ofhisparentsbyhis rebellion againstthem,anddeſpiſing theircounſels.

AndI cannotdoubt but Abraham difciplined his familyas ſtrictlyas any ofyou ; never man received ahigher encomium from God, upon thataccount. Gen. xviii. 19. " I know him, " that he will command his children, and his houshold, after " him, and they ſhall keep the way of the Lord." Nor can I think but he bestowed as many, and as frequent prayers forhis children, and particularlyforhis ſon Ishmael, as any ofyou : We find one, and that a very pathetical one, recorded, Gen. xvii. 18. " O that Ishmael might live before thee:" Andyet, you know how he proved, a fonthat yieldedhim nomore comfort than Efau did to Jacob and Rebeeca. Ohow much morecommon is it for parents to ſee the vices andevils of their children,than their virtues andgraces ? And where one parent livestorejoice inbeholding the grace of God

forth in the lifeofhis child,there are twenty, itmaybe anhundred, that live to behold, to their vexation andgrief, theworkingsofcorruption inthem.

It is a note of†Plutarch, in his morals, Nicoles (faith he) lived not to fee the noble victory obtained by Themistocles, his fon ; nor Miltiades, tofee the battlehis ſon Cimonwonin the field; nor Zantippus, to hearhis fon Pericles preach, and make orations. Arifton never heard his fon Plato's lecturés anddiſputations; but men (faith he) commonly live to fee their children falla gaming, revelling, drinking, andwhoring : Multitudes live to fee fuch things to their forrow. Andif thou be agracious ſoul,O what acut would this betothyvery heart! to feethoſe(as David ſpake of his Abfalom)thatcame outofthybowels,to be ſinning against God, that God,whom thou loveſt, andwhoſe honour is dearer to thee than thy very life!

But,admit they ſhould prove civil, and hopeful children, yetmightest thou not live tofeemore miferycome upon them than thou couldeſt endure to fee ? O think what a fad and doleful fight was that to Zedekiah, Jer. 1. 10. " The king of " Babylonbroughthischildren,andflewthembeforehiseyes." Horrid ſpectacle ! and that leads to Confider. 5. How know you, but by this strokewhich you Solament,Godhath taken them awayfrom the evil to come ?

Is is God's usual way, when ſome extraordinary calamities arecominguponthe world,to hide ſomeofhisweak andten-

*Erant amaritudo animi. Plutarch'sMorals,p. 222.

236% • A Token for Mourners. derones out of theway by death, Ifa. lvii. 1, 2. heleavés fome,and removes others, but taketh care for the ſecurity of all. He provided a grave for Methuselah before the flood. 'The grave is anhiding-place tofome, and God fees itbetter forthem tobe under ground,than above ground,inſuch evil days..

asa careful andtender father,whohath a ſon abroad at ſchool, hearing the plague is broken out in, ornear theplace, ſendshishorſe preſently to fetch home hisfon,beforethe danger and difficultybe greater. Death is our Father's palehorſe, whichhe fendstofetch home his tender children, and carry them out of harm's way.

Surelywhennationalcalamities aredrawingon,itisfarbetter for our friends tobe inthe grave in peace, than expofed tothe miſeries and diſtreſſes that are here,which is the meaning of Jer. xxii. 10. "Weep not for thedead, neither bemoan " him; butweep forhim that goeth away, forhe ſhall return " nomore, nor ſeehis native country."

And is there not adreadful found of troubles, now in our ears ? Do not the clouds gather blackness ? Surely all things round about us ſeem to be preparing and diſpoſing themſelves for affliction. Thedays maybe nigh in which you ſhall ſay, " Blefſed is thewomb that neverbare,andthe paps thatnever " gave ſuck."

Itwas inthedaywhereinthefaith andpatience of the faints wereexerciſed, that John heard a voice from heaven, ſaying to him, " Write, bleſſed are the dead whichdiein the Lord " from henceforth ."

Thy friendby an act offavour is diſbandedbydeath, whilft thou thyselfart left to endure agreat fight ofaffliction. And nowiftroubles come,thycares and fears will be ſo much the leſs,andthyown death ſomuch the easier to thee ; when fo much ofthee is inheaven already. In this cafe the Lord, by amerciful diſpenſation,isproviding both for their ſafety, and thy own easier paſlage to them.

Inremovingthyfriends before-hand,he ſeems to ſaytothee, ashe did to Peter, John xiii. 7. " What I do thou know- " eſt not now, but thou shalt know hereafter." The eye of providencehathaproſpect farbeyondthine ; probably itwould be aharder taſk for thee to leave them behind,than to follow them. Atree that isdeeply rooted inthe earth, requires many ſtrokes to fell it ; but when its roots are loofed before-hand, thenaneaſy ſtroke lays itdownupon the earth.

A Token for Mourners. 257 Confider. 6. Aparting time must needs come, andwhy is not this asgoodas another ? Youknew before-handyour child orfriendwas mortal,andthat thethreadthat linkedyou together must be cut. Ifanyone, faith Bafil, had askedyou,whenyour childwasborn, What is that which is born ? What would youhave anfwered? Wouldyou not have faid, It is aman? And if a man, then a mortal, vanishing thing. And why then are you furprized with wonder to fee adying thing dead?

He, faith * Seneca,whocomplains thatone is dead,complains that he wasa man. Allmen are under the fame condition, towhoſe ſhare itfalls to be born, to him it remains to die.

We are indeeddiftinguiſhedbythe intervals, butequalized in the iſſue: " It is appointedtoallmenoncetodie," Heb. ix. 27. There is a ſtatute law ofheaven inthecafe. Poffibly you thinkthis is the worsttime for parting that couldbe; hadyou enjoyed itlonger, youcould have parted eafier ; buthow areyou deceivedin that? The longeryou had enjoyed it, the more loth ſtill you would have been to leave it ; the deeper it would have rooted itſelf in your affection.

HadGod givenyou ſucha privilege aswas once granted to the Engliſh parliament ; that the union betwixt you and your friend ſhould notbe diſſolved tillyou yourſelfwerewilling it should be diffolved; when,think you,wouldyou have been * willing it ſhouldbe diſſolved? Itiswell forus and ours,that ourtimes are in God's hand, andnot in our own. And how immature ſoever it ſeemed tobewhen itwas cutdown ;yet it "came to thegrave in a " full age, as a shock ofcorn in its ſeaſon," Jobv. 26. hey thatare in Chriſt, and inthe covenant, neverdieunſeaſonably, whenſoever they die (faith †one upon the the text), 'They die ina goodoldage; yea,though theydie inthe ſpring and flower ofyouth; they die in a good old age ; i. e. they are • ripe fordeath whenevertheydie. Whenever the godly die, it is harvest-time with him ; though in anatural capacity he ' be cutdownwhilehe isgreen, and croptin the budorblof- ' fom; yet inhis ſpiritual capacity,he never dies before he is Bearthe law of neceflity with an even mind, How many befidesyou must forrow ? Seneca, Epifile 99.

+Caryl. on the place. VOL . VII. Kk

258 A Tokenfor Mourners.

ripe;God canripen his ſpeedily, he can let out ſuch warm rays and beams of his Spiritupon them, as ſhall foon matu- ⚫⚫rate the feeds of grace into a preparedneſs for glory.' .

It was doubtless the moſt fit and ſeaſonable time for them that ever they could die in, and as it isa fit time for them, fo foryou alfo. Hadit livedlonger, itmighteither have engagedyou more, and fo your partingwould have been harder.; or elſehave puzzled and ſtumbled you more by difcovering its natural corruption : andthen whata ſtinging aggravation of your forrowwouldthathavebeen ?

Surely the Lord of time is the beſtjudge of time; and in nothing do we more diſcover our folly and raſhneſs, than in prefuming to fix the times either of our comforts or troubles ; as for our comforts,we neverthink they cancome too foon; wewouldhave thempreſently, whether the ſeaſon be fit or not, as Numb. xii. 13. " Heal her now, Lord." O let it be done ſpeedily; we are inpoft-hafte for our comforts, andfor our afflictions, we neverthink theycome late enough ; not at this time, Lord, rather at anyother time than now.

But it isgood to leave the timingboth of the one andtheother to him, whoſe works are allbeautiful in their ſeaſons, and never doth anything in an improper time.

Confider. 7. Callto mind in this day oftrouble, the covenant youhave with God, and what you folemnly promised him in the day you took bimfor your God.

Itwillbevery ſeaſonable anduseful for thee, Chriftian, at this time to reflect upon theſe tranſactions, and the frame of thyheart in those days, when an heavier loadofforrow preftthy heart, now than thou feeleſt.'

In thoſe your ſpiritual diſtreſſes, whenthe burdenof fin lay heavy, the curse of the law, the fear ofhell, the dread ofdeath andeternitybeſet thee onevery fide,andſhuttheeupto Chrift, the only door ofhope ; ah ! what good news wouldſt thou thenhave accounted it, to eſcape that danger with the lofs of all earthly comforts !

Was not this thycry inthoſedays ? Lord,give me Chrift, anddenyme whatever elſe thou pleaſeſt. Pardonmy fin, fave myfoul, and, in order to both, unite me with Chrift, and I will never repine or open my mouth. Do what thouwilt •with me; let me be friendless, let me be childless, letme be 6 poor, let me be any thing ratherthan achriftleſs, graceleſs, hopelcfs foul."

Andwhenthe Lord hearkened tothy cry, and ſhewed thee mercy; when he drew thee offfrom theworld into thy clofet,

ATokenfor Mourners.. 259 and theretreated with thee in fecret,when he was working up thy heart to the terms of his covenant, and made thee willing to accept Chriſt uponhis own terms ; O then, how heartily didit thou fubmitto hisyoke, as moſt reasonable and eaſy, as at that time it seemed to thee?

Callto mindtheſe days, the ſecret places where Chriſt and youmade thebargain ; have not theſe words, or words tothis

by thee intohis earwith a dropping eye, andmeltingheart ?

Lord Jeſus, here amJ,a poorguilty ſinner, deeply laden with fin; fear and trouble uponone hand, andthere is ajuſt God, a ſevere law, and everlasting burnings, on the other hand: butbleſſedbe God, Obleſſedbe God forJeſus theMe. ' diator, who interpoſethbetwixtme and it. Thou art the only door ofhope atwhich I can eſcape, thy blood the only ' means ofmypardon and ſalvation. Thou hast ſaid, " Come ' unto me allye that labour, and are heavy laden." Thou hast promised, that he thatcometh to thee, ſhall in no wife be • caft out. Bleſſed Jeſus, thy poor creature cometh to thee upontheſe encouragements : I come,Obut itis with many ſtaggerings, withmanydoubts and fears of the iſſue ; yet I am willing to ⚫comeandmake a covenant with thee this day.

I take thee this day to bemy Lord, and ſubmit heartily to all thydiſpoſals ; do what thou wilt with me, or mine, let •me berich orpoor, anythingor nothing inthisworld : I am ⚫willing tobe as thou wouldst have me, and I do likewiſe give • myself to theethisday, to bethine ; all Iam, all Ihave ſhall ' be thine, thine to ſerve thee, and thine tobe diſpoſed of at thy pleaſure. Thou shalt henceforth bemyhighest Lord, my chiefest good, my laſt end." 6 Now, Chriſtian,makegood to Chriſt whatthouſo ſolemnly promiſed him: He,I ſay,he hathdiſpoſedofthis thy dear relation,as pleaſedhim,and is thereby tryingthy uprightneſs in the covenant which thou madeſt with him: Now where is the fatisfaction and content thou promiſedſt to take in all his difpoſals ? Where is that covenanted ſubmiſſion to his will ? Didft thou exceptthis affliction that is come upon thee ?

tellhim, Lord, I willbe content thou ſhalt,when thou pleaſeſt, take any thing I have, ſave only this husband, this wife, or this dear child; I reſerve this outof the bargain ? I shall never endure that thou ſhouldſt killthis comfort. Iffo, thou didst in all this but prove thyself an hypocrite ; if thou Kk2 :

160 AToken for Mourners. waſt fincere inthy covenant, as Chrift hadnoreferves onhis part, fo thouhadſtnone onthine.

Itwas allwithoutanyexception thouthenrefignedſttohim, andnowwilt thougobackfrom thyword, as one thathadoutpromiſedhimſelf, and repents the bargain ? Or, at least, asone thathath forgottentheſeſolemntranfactions inthedays ofthy diſtreſs ? WhereinhathChrift failedin onetitlethathepromif edthee? Chargehim, if thoucanst, withthe leaſtunfaithfulneſs; he hath been faithful toa title on his part, O be thou fouponthine; thisday it isputtotheproof,remeniberwhat thouhast promiſed him.

Confider. 8. But if thy covenant with Godwill not quiet thee, yet methinks God'scovenantwiththeemight beprefumedto doit.

Is thy family, which was lately hopeful, and flourishing, a peaceful tabernacle, now broken up and ſcattered ? Thy pof terity, from which thou raifeditup to thyselfgreat expectati ons of comfort in old age, cut off? So that thou art now like neithertohave a name, ormemorial leftthee in the earth.

Doftthoufitalone,and mourntothinkwhitherto thyhopes and comforts arenow come ?

wordsof Job,chap.xxix. ver. 1,2; 3,4, 5. andcommentuponthemwith manytears ; "O that I "wereasinmonthspaft,asinthedaywhen Godpreſervedme! "whenhis candle ſhined upon myhead, and when by his " light Iwalked through darkness ! as Iwas in thedays of my " youth,whenthefecretof Godwas uponmytabernacle,when " the Almightywas yetwith me, when my children were " aboutme."

Yet let the covenant Godhathmadewith thee, comfortthee inthis thydeſolatecondition.

You knowwhat domeftic troublesholy Davidmet with in a fad fucceffion, not only from the death of children, but, which was much worse, from the wicked lives of his children.

Therewas incest, murder, andrebellion in his family ; a far forertrial thandeath intheirinfancy couldhavebeen: And yet feehowſweetly he relieves himself from the covenantof grace, in2Sam. xxiii. 5." Althoughmyhousebenot fowith "God, yet hehath madewith me aneverlasting covenant, "ordered in allthings,and ſure; forthis isall my falvation, "andallmydefire,althoughhemake itnot to grow."

Iknow this place principally refers to Chrift, who was to fpring out of David's family, according to God's covenant madewithhim inthat behalf; andyet Idoubt notbut ithath

ATokenfor Mourners. 261 another, though leſs principal aſpectupon hisownfamily,o verall the afflictions and troubles whereofthe covenant of God withhimdid abundantly comforthim.

Andasitcomfortedhim,although hishouſedid notincreaſe, and thoſe that were left were not ſuch as he defired; ſo it mayabundantlycomfortyou alſo,whatever troubles,ordeaths, areuponyour families,whohavean intereſtinthe covenant. For, First, Ifyou are God'scovenant people, the he may afflict, yethewillnever forgetyou, Pfalm iii. 5. heis ever mindful of his covenant : You are as much upon his heart in your deepest afflictions, as in the greatest flourish of your profperity.

You find it hard toforgetyour child, though itbe now tur. - nedtoaheap ofcorruption,andloathſomerottenneſs : Ohow dothyour mind run upon it nightand day ! your thoughts tire not uponthat object : Why ſurely it is much more eaſy fot -you to forget your dear child, whilft living,and moſt endearing,(much morewhen dead and undefirable)than it is for your Godto forget you. Ifa. xlix. 15. " Can awoman forget "her fucking child,that ſhe ſhouldnot have compaffionon "the fon ofherwomb ? Yea,they may forget, yet will not I " forget thee." : Canawoman, the more affectionate ſex,forgetherfucking child,herown child, and not a nursing child? Her ownchild, whilft ithangsonthe breaft, and,together with the milk from thebreaſt,draws lovefrom its mother's heart; canſuch athing asthisbeinnature? poſſibly itmay,for creature-love isfickle, and variable : But,Iwillnotforget thee; it is an everlasting covenant.

Secondly, As he will neverforget you in your troubles, ſo hewillorder allyour troubles for your good: Itis a well ordered-covenant, ora covenantorderlydiſpoſed; ſothat every thing ſhall work together for your good.

The covenant foorders all your trials, ranks and diſpoſes your varioustroubles ſo, as that theyſhall, intheir orders and places, ſweetly co-operate, andjoin their united influences to makeyou happy.

you cannot feehowthepreſent afflictionſhould be foryour good; you are readyto fay,with Jacob, Gen. xlii. 36." Joſeph is not,and Simeon is not ;andye willtake Ben- " jaminaway ; alltheſe things are againſt me." But could youoncefeehow fwestly,andorderlyalltheſe afflictions work

262 A Token for Mourner's. under the bleſſing and influence of the covenant, to your eternal good, youwouldnot onlybe quiet, but thankful for that whichnowfomuch afflicts andtroubles you.

Thirdly, This covenant isnotonlywellorderedinallthings, butfure; the mercies contained in it are called, " the fure " mercies of David," Ha. lv. 3. Now howsweet,how feafonablea fupportdoth this confideration give to God's afflicted under the rod! you lately made yourſelves fure of that creaturecomfortwhich hath forſaken you. Itmaybe, youfaid of your child, which is nowgone, as Lamech faid of his fon Noah, Gen. v. 29. " This ſame ſhall comfort us concerning our "work, and toilofour hands." Meaning, thathis ſon ſhould notonlycomfort them, by aſſiſting them inthe work of their hands, but alſo, in enjoying the fruitoftheirtoil and pains forhim.

Probably ſuch thoughts youhave had, and raiſedup to yourfelves great expectations of comfort inyourold age from it; but now you feeyoubuiltuponthe fand,andwhere were you now, ifyou had not a firinerbottom to buildupon ? But blefſed be God, the covenant-mercies are more fure, andfolid! God, Chrift, andheaven, never ſtart, or fade,astheſethingsdo.

The ſweetest creature-enjoyments you ever had orhave in this world, cannot ſay to you, as your God doth, " I willnever leave thee, nor forfake thee." You must part with your dearhusbands,how well foeveryou love them; you mustbid adieu to thewife of yourbosom,how nearly foever your affections be linked, and heart delighted inher. Your children andyou must be ſeparated, though they are to you as your own foul. : But though theſe vaniſhaway, bleſſedbe Godthere isſomethingthatabides. "Though all fleſh be as graſs, and the "goodlineſs ofitas the flower of the graſs, though the grafs "withereth, andthe flower thereof fadeth, becauſe the Spirit " of the Lord bloweth upon it; yetthe word of our Godshall " ſtand for ever," Ifa. xl. 6, 7, 8. There is ſo much of fupportcontained inthis one confideration, that could but your faith fixhere, to realize and apply it, Imight laydownmypen at this period, and ſay, the work isdone, thereneeds no more. : Confideration 9. The hope of the refurrection should powerfully restrain all exceffes offorrow in those that do profess it.

Letthem only mourn without meaſure, who mourn withouthope. The husbandman doth not mournwhen he cafts his feed-corn into the earth, becauſe he ſows inhope ; com mits it to the groundwith an expectation to receive it again

A Tokenfor Mourners. 263 with improvement. Why thus ſtands the cafe here, andjust

apostle ſtates it, 1 Theff. iv. 13, 14. " But I would not "have you to be ignorant, brethren, concerning them which " are afleep, that ye forrow not even as others which have no "hope; for ifwebelievethat Jeſus died, androſe again, even " ſothem alſowhich fleep in Jeſus will God bringwithhim."

2.d. Look not uponthe dead as a loft generation ; think not that death hath annihilated, and utterly deſtroyed them : Ono, they are notdead, but only afleep; and if they fleep, they ſhall awake again. You donotuse tomake outcries and lamentations for your children, and friends, when you find themafleep upontheirbeds. Why, death is but alonger fleep, out ofwhich they ſhall as furely awake, as evertheydid in the morningin this world.

I have oftenwondered at thatgoldenſentence in Seneca *, "My thoughts of the dead(faith he)are not as others are ; I "have fair and pleasant apprehenfions of them ; for I enjoy- " edthem as one that reckoned I must partwith them ; and I "partwiththem as onethat makes account tohave them."

He ſpeaks, no doubt, of that enjoyment of them, whichhis pleaſant contemplations of their virtuous actions couldgive him; for he was wholly unacquaintedwith the comfortable, and heart-ſupporting doctrine of the refurrection. Had he knownthe advantageswhich reſult thence, atwhata ratemay wethinkhewouldhave ſpoken ofthedead, and of their ſtate? But this you profeſs to believe, andyet fink at a ſtrange rate. Ofuffer not Gentiliſm to outvie Chriftianity ; let not Pagans challenge the greatest Believers, toout-dothem inaquiet, and chearful behaviour under afflictions . : I beſeech thee, reader, ifthy deceased friendhave left thee anyfolidground ofhope thathe died interested in Chrift, and the covenant; thatthouwilt diftinctlypondertheſe admirable

ſupportswhich the doctrine of the refurrection affords.

First, That thefamebodywhich wasſo pleasant a fpectacle tothee, ſhall be restoredagain; yea, the fame numerically, as wellas the famespecifically ;; fo that it ſhall not onlybewhat itwas, but the who it was. "Theſe eyes ſmall beholdhim, " andnot another," Job xix. 27. The very famebodyyou laid, or are now aboutto layin thegrave, ſhallbe restored again: Thou ſhalt findthine own husband, wife, or child, or friend again; Iſay the ſelf-fame,andnot another.

Habui enim illos tanquam amiffurus, amisi tanquam habeam.

Seneca, Ep. 63.

264 ATokenfor Mourners. Secondly, And farther, this is ſupporting, that asyou ſhall feethe fame perfon that was ſodear toyou; ſoyou fhallknow them tobethe fame thatwere once endeared toyou on earth inſonear a tie of relation.

Indeedyou ſhallknow them nomore in any carnal relation, deathdiffolyed thatbond: Butyou shallknowthem tobe fuch asonce were yourdear relations in this world,and be able to ſingle them out among that great multitude,and ſay, this was my father, mother, husband, wife, or child; this was the perfon for whom Iwept, andmade ſupplication,whowas an inſtrument of good tome, or to whoſe ſalvation God thenmade me inſtrumental.

For we may allow, inthat ſtate, all that knowledge which is cumulativeandperfective, whatſoevermayenlargeandheightenour felicity and fatisfaction, as this must needs be allowed todo. Luther'sjudgment, inthis point,* being askedbyhis friends at fupper the evening before he died, replies thus, What(faithhe) befil Adam ? He never faw Eve, but was in a deep fleepwhen God formedher ; yetwhen he awaked, and faw her, he asked not what ſhe was, nor whence the came? But faith, ſhe was fleſh of his fleſh, and bone of his bone. Now, how knewhe that ?He being fullofthe holy Ghost, and enduedwiththeknowledge of God,ſpakethus: after the ſame manner we alſo ſhallbe in the other life renewed by Chriſt, and ſhall know our parents, our wives, and children. Andthis,amongotherthings,was thatwith which †Auguſtine comfortedthe lady Italica,afterthedeathofherdearhufband, telling her that ſhe ſhould knowhim inthe world to come, among the glorified ſaints. Yea, and a greater than eitheroftheſe, ImeanPaul, comfortedhimself,that the Theffalonians,whom hehad converted to Chriſt, ſhould be " his " joyand crown ofrejoicing, intheprefenceofthe LordJefus " Chrift at his coming," I Theff. ii. 19, 20. which muft needs implyhisdiſtinct knowledgeofthem in thatday, which muſt bemany hundredyears after death hath ſeparated them from each other. Whether this knowledge ſhall beby the glorified eyes difcerning any lineaments, or propertyofindividuation, remainingupon theglorified bodies of our relations; orwhether it ſhallbe by immediate revelation, as Adam knew his wife,or as Peter,James, and John,knew Mofes and Elias inthe mount; as it is difficulttodetermine, ſo it is needlefs to puzzle ourſelves about it.

1 *Melchior Adam, inthe life of Luther. †Aug. Ep. 6.

AToken for Mourners. 265 Itis the concurrentjudgment offound divines, and it wants notcountenance from fcripture and reaſon, that ſuch a knowledge of them ſhall be inheaven; andthen theſadneſs of this parting will be abundantly recompenſed by the joy of that meeting. Eſpecially confidering, Thirdly, That at our next meeting,they ſhallbeunſpeakably more deſirable, ſweet, and excellent, than ever theywere in this world. Theyhad a defirableneſs in them here, but they were not altogether lovely, and, in every reſpect, defirable ; they had their infirmities, both natural and moral ; but all theſe are removed in heaven, and for ever done away : No natural infirmities hang about glorified bodies, or finful ones upon perfected ſpirits of the juſt. O what lovely creatures willthey appear to you then,whenthatwhich is now fown in dishonour, ſhallbe raiſedinhonour ! 1 Cor. xv. 43. And then, to crown all, Fourthly, You shall have an everlasting enjoyment of them inheaven, never to part again. The children of the refurrectioncandie no more, Luke xx. 36. you ſhall kiſs their pale lips, andcold cheeks, no more; you shall never fear another partingpull,butbe togetherwith the Lord for ever, I Theff. iv. 14. And this the apostle thought an effectual cordial in this cafe whenhe exhorted the Theffalonians to " comfort one " another with these words."

Confid. 10. Thepresentfelicity into which allthatdiein Chrift arepresentlyadmitted,should abundantly comfort Christians over thedeath offuch as either carried a lively hope out oftheworld withthem, or have left goodgrounds offuch an hopebehindthem.

Such thereare,that carrieda livelyhopeto heavenwiththem, who could evidence to themselves and friends, their intereſt in Chriſt, andinthe covenant : Yea, though theyhad died in filence, yet their converſations would ſpeak for them, and the tenor of their lives leave no groundofdoubting touching their death: Others dying intheir infancy andyouth,though they carriednot fuch an actual hope with them, yet they have left goodgrounds ofhope behind them.

Parents,nowponder theſe grounds; you have prayed for them, you have many times wrestled with the Lord on their behalf; you have taken hold of God's covenant for them, as well as for yourſelves, and dedicated them to the Lord ; and theyhave not, by anyactions oftheirs, destroyed thoſegrounds of your hope, but thatyoumaywith, muchprobability,conclude, they arewith God.

VOL. VII. LI

266 ATokenfor Mourners. Why, ifthe cafe be ſo, what abundant reaſonhave you tobe quiet, and well fatisfied with what God hath done? Can they bebetterthan where they are ? Hadyou better provifions and entertainment for themhere,than their heavenly Fatherhath above?

There is no Chriſtian parent in the world, butwould rejoice tofee his child out-ſtrip andgetbefore him ingrace, thathe maybemoreeminent inparts andſervice,thanever he was : Andwhatreaſon canbe given,why we should not as much re joice to fee our children getbefore us inglory, as in grace? They aregotten to heaven a few years before you, and is that matter of mourning ? Would not your child (ifhe were not ignorant ofyou) ſay, as Chriſt didto his friends, a little before his death,when he faw them caſt down at the thoughts of parting, John xiv. 28. " Ifye loved me,yewould rejoice, be- " cauſe I gounto the Father." 2. d. Do you value your own fenſiblecomfort,from mybodily prefencewithyou,before my glory and advancement inheaven ? Is this love to me ? Or is it not rather ſelf-love ?

Sowouldyour departed friend ſay to you : You havepro- • fefſed much love all along to me, myhappineſs ſeemed tobe •very dear to you. How comes it to paſs, then, that you •mourn ſo exceedingly now ? This is rather the effect ofa • fond and fleſhly, than of a rational and ſpiritual love; if •you loved me with a pure ſpiritual love, ye would rejoice that I am gone to my Father. It is infinitely better forme to be here, thanwith you on earth, under fin and forrow. •Weep not for me,but foryourſelves .' Alas ! though youwant your friend's company, he wants not yours ; yourcare was to provide for this child, but Jeſus Chrift hath provided infinitely better for it than you could ; you intendedan estate,but he akingdom for it ; you thought upon ſuch or ſuch a match, but Chrift hath forbid all others, andmarried your child to himself. Would you imagine higher preferment for the fruit of your bodies ? AKingfromheaven hath,fent for your friend, and do you grudge atthe journey ? O think, and think again, what an honour it is to you, that Chriſt hath taken them out of your bofom, and laid them in his own; ſtript them out of thoſe garments you provided, and cloathed them in white robes, waſhed in theblood of the Lamb. Let not your hearts be troubled, rather rejoice exceedingly, that God made you in- ſtruments to repleniſh heaven, andbring forth anheir for the kingdomof God.

ATokenfor Mourners

Yourchild is now glorifying God, inanhigherwaythan you can, andwhat though you have lost its bodily preſence for a time; yet, I hope, you do not reckon that to be your lofs, which turus to God's greater glory. WhenJacob heard his Jofeph was lord of Egypt, he rather wiſhedhimself with Jofeph, thanhis Joſeph with him inwants and ſtraits ; ſo ſhould itbe with you : You are yet rolling, and toſſingupon atempestuous ſea, but your friend isgone intothe quiet harbour; defire rather to be there, thanthathe were at ſeawith you again.

Confideration 11. Confiderhow vainathing allyour troubles, andfelf-vexation is ; it no way bettersyour cafe, noreafesyour burden.

As a bullock, by wrestling and ſweating inthe furrow, makes his yoke tobemore heavy, and galls his neck,and ſpends his ſtrength the ſooner, and no ways helps himself by that : Why thus ſtands the cafe with thee; ifthou be as a bullock unaccustomedtothe yoke, what Christ faith ofcaring,wemay fay of grieving, (Matth. vi. 27.) " Which of you, by taking " thought, can add one cubit to his ſtature?"

Caresmaybreak our fleep, yea, break ourhearts, but they cannot add to our ſtature, either in a natural, or in a civil notion: So our forrowing may ſooner break our hearts, thanthe yoke God hath laid onyou.

Alas! what is allthis,but as the fluttering ofabird in the net, which, instead of freeing, doth but the more entangle itſelf. Itwas therefore a wife reſolutionof David, in this very cafe, when the willof God was fignified in the death of his child, 2 Sam. xii. 23. "Butnow heis dead, wherefore ſhould " I faft ? Can I bringhim back again? I ſhall go to him, but " he shall not return to me."

Can I bringhim back again ? No; I can nomore alter the purpoſe, andworkof God, than I can change the ſeaſons of the year, or alterthe courſe of the fun, moon, and ſtars, or disturbtheorderofthe day and night; which are all unalterably eſtabliſhed by a firm conſtitution, and ordinance of heaven.

As theſeſeaſons cannotbe changed by man, ſo neither can this courſe andwayofhis providences be changed. Jobxxiii. 13. "He is of one mind,andwho can turn him ? And what " his foul defireth, even that he doth." Indeed, while his pleaſureand purpoſe are unknownto us, there is room for faftingandprayer, to prevent the thingwe fear: But when the L12

268 ATokenfor Mourners. purpoſe of God is manifeſted in the iſſue, and the ſtroke is given, then it is the vainest thing in the world to fret, andvex ourſelves, as David's ſervants thoughthe woulddo, as foon as he ſhould hear the child was dead : But he was wiſer than fo, his tears and cries to Godbefore,had the nature and uſe of means to prevent the affliction ; but when it was come, and couldnotbe prevented,thentheywereof nouſe, tonopurpoſe in the world ; " Wherefore ſhould I fast?" 2. d. To what end, uſe, or purpoſe,willitbe now ?

Well, then, caſt not away your ſtrength and ſpirits, to no advantage ; referve them for future exerciſes and trials:Time may come, that you mayneed allthe ftrength youhave, and much more, to ſupport greater burdens than this.

Confideration 12. The Lord is able to restore allyour loft comforts in relations, double toyou, ifyou meeklysubmit tohim, andpatiently wait upon him underthe rod.

WhenEfauhadlost his bleſfing, he said, " Haft thoubut " one bleſſing, my Father?" Gen. xxvii. 38. But your Father hathmorebleffings foryou thanone ; his name is the" Father " ofmercies," 2 Cor. xiii. 11. He can beget, and create, as manymercies for you as he pleaſeth ; relations, and the comforts of them, are athis command.

It isbutafew months, or years paſt, and theſe comforts, whoſe loſs you nowlament, were not in being ; nor did you know whence they ſhould ariſe to you, yet the Lord gave the word, and commanded them for you; and, ifhe pleaſe, he canmake thedeathof theſebut like aſcythetothe meadow that ismowndown, or a razor to the head that is ſhaved bare; which,though itlayyou underthe preſent trouble and reproach ofbarrenneſs, yetdoth butmake way for adouble increaſe, a ſecond ſpring, with advantage.

So that even as it was with the captive church, in reſpect of her ſpecial children, intheday of her captivity and reproach, the Lord made up all with advantageto her, even to her own astonishment. Ifa. xlii. 20. " The children which thou ſhalt " have, after thou hast loft theother, ſhall fay again in thine " ears, the place is too ſtrait for me : Giveplace to me that I " may dwell." 1 . Thus may hedeal with you, as to your natural children, and relations ; ſo that what the man of God faid to Amaziah, 1 Chron. xxv. 9. maybe applied tothe cafeinhand. "Ama- " ziah faid to the man of God, but what shallwe do forthe hundred talents ? Andthe man of God anſwered, the Lord " is able to give theemuch more than this."

Ofay not,What ſhall I do for friends andrelations ?Death hath robbed me ofallcomfort in them. Why, the Lord is able to give you much more. But then, as ever you expect tofeeyour futurebleſſings multiplied, look to it, and be carefulthatyou neither dishonour God, nor grieve him, by your unfubmiflive, and impatient carriage, under the preſent rod.

God took away all Job's children, and that at one ſtroke, andthe ſtroke immediate and extraordinary, and that when they were grown up,andplanted (at least fome of them) in diſtinct families ; yea, whilft they were indearing each other by mutual expreffions ofaffection. This must be yielded to bean extraordinary trial, yethe meekly receives, andpatiently bears it fromthe handof the Lord.

You have heard of the patience of Job, (faith the apostle, James v. 11.) " and ſeen the end of the Lord." Not only the gracious end, or intention of the Lord in all his afflictions, butthe happy end and iſſue the Lordgave to all his afflictions, ofwhichyou have the account, Job xlii. 10. " TheLordgave " Job twice as much as he had before." The number of his childrenwas not double towhat he had, as all his other comforts were: But though the Lord only restoredthe fame num. ber tohim againthat he took away, yet it is likely the comfort he had in theſe latter children wasdouble to what he had in the former. There is nothing loft by waiting patiently, and ſubmittingwillingly to the Lord'sdiſpoſe.

Itis as eafywith the Lord to revive, as it is to removeyour comfortsinrelations. There is a ſweet expreffionto thispurpoſe, in Pfal. lxxxi. 28. " Forthou, Lord, will lightmycandle, " the LordmyGod will enlightenmydarkneſs."

Every comfortable enjoyment, whether it be inrelations, eſtate, health, or friends, isacandle lightedby providence for our comfort in this world, andthey are but candles, which willnotalways laſt ; andthoſe that last longest will be conſumed and wasted at last; but oftentimes it falls out with them aswith candles, they are blownout before they are halfconſumed; yea, almoſt as soon as lighted up, and thenwe are in darkness for the preſent.

Itis adarkhour with us,when theſe comforts are put out; but David's faith did, and ours may comfort us with this, thathethatblewoutthe candle,can light upanother : "Thou, " Lord, ſhalt lightmy candle,the Lord my God ſhall enligh- " ten my darkness." That is, the Lord will renew my com . forts, alter the preſent ſad eſtate I am in, andchaſe away that trouble anddarkness which atpreſent liesuponme: Only be

270 Tokenfor Mourners. ware of offendinghim, atwhoſebeck yourlights and comforts come and go. Michal diſpleaſedthe Lord, and thereforehad nochild untothe day of her death, 2Sam. vi. 23.

Hannah waited humblyupon the Lordforthebleffingof children, and the Lord remembered her ; he enlightened her condition with that comfort,when she was as alamp deſpiſed. ' There is no comfort you have lostbut Godcan reſtore it, yea, double it in kind, ifhe sees itconvenient for you. Andif not, then, Confideration 13. Confider, though heshould deny you any more comforts of that kind, yet he hathfar betterto bestow upon you,fuch as theſedeserve not tobe namedwith.

You have an excellent Scripture to this purpoſe, in Iſa. lvi. 4,5 "For thus faith the Lord untothe eunuchs that keep my " fabbaths; and chuſe the things that pleaſeme, and take hold " of my covenant; even tothemwill Igive inmy houſe, and " withinmywalls, a place, and aname betterthan of fons and " daughters; I will give them an everlasting name, that " fhallnot be cut off."

Mens names are to be continued intheir Englifb iffue, in their male iſſue eſpecially, and confe

See Annotationson quently to fail inſuch aswanted iſſue, Num. theplace. xvii. 4. andanumerous iſſueisdeemed noſmall honour, Pfal. cxxvii. 4, 5. Godtherefore promiſed hereto

and make good the want of iſſue, and whatsoever, eitherhonour here, or memorial hereafter, might from it have accruedto them, by bestowing uponthem matter offar greater honour, and more durable ; a name better, or before the names offons ordaughters.

It is a greater honour tobe the child of God,than to have the greatest honour, or comfort, that ever children afforded their parents inthisworld.

Poor heart, thou art now dejected by this affliction that lies upon thee, as if alljoy and comfort were now cut offfrom thee in this world.

2 Aclouddwells uponallothercomforts, this affliction hath ſo imbittered thy foul, thatthou taſteſt no more in any other earthly comforts, than inthe white of an egg. O that thou didftbut confider the confolations that are with God for fuch as anſwer his ends in affliction, and patientlywait on him for theircomfort ! he hath comforts for you far tranſcending the joyof children.

This ſome have foundwhen their children have been cut off from them, and that inſo eminent adegree, thatthey have

little valued theircomfortin children, incomparison with this comfort.

Iwilltherefore ſetdown a pregnant inſtance ofthepoint in hand, as I find it recorded by the grave and worthy author ofthatexcellent book, intituled, The fulfilling of the fcripture.

Fulfilling of thefcripture, p. 491 . Another notable inſtance ofgrace, with a very remarkable paſſage inhis condition, I shall here mention. •One Patrick Mackewrath, who lived inthe weſt parts ' of Scotland, whoſe heart, in a remarkable way, the Lord touched, and afterhis converfion (as he ſhewed to many • Chriſtian friends) was in ſuch a frame, ſo affectedwith a new ' world, whereinhe was entered, the diſcoveries of God, and ' ofa life to come ; that for fome months togetherhe did feldom fleep, butwas ſtilltakenupinwondering. His lifewas ' very remarkable for tenderneſs, and near converſe with God ' in his walk ; and, which was worthy to be noted, one day, after a ſharp trial, having his onlyſonſuddenly taken away by death, he retired alone for feveral hours, and when he ' came forth did look fo chearfully, that to those who asked 'himthe reafon thereof, and wondered at thefame infuch a ' time ; he toldthem, Hehad got that inhis retirement with ' the Lord, that to have it afterwards renewed, he would be ' content to loſe a ſon everyday.' Owhat a ſweet exchange hadhe made! Surelyhe hadgold for braſs, a pearl for a pebble, a treaſure for a trifle ; for fo great, yea, and far greater is the diſproportion betwixt the fweet light of God's countenance, and the faint, dim light of the best creature-enjoyment.

Would itpleaſe the Lord to make this fun arife and ſhine uponyou, now when the ſtars that ſhined with adim and bor. - rowed light are gone down, you would fee ſuch gain bythe exchange, as would quickly makeyou caſt inyour votes with himwenowmentioned, andſay, Lord, let everydaybe fuch as this funeral day; let all myhours be as this, ſothat I may fee and taſte what I now do. Howgladly would I part with the dearest, and nearest creature-comfort I own in this world. The gracious and tender Lord hath his divine cordials refervedon purpoſe for ſuch fad hours ; theſe are ſometimes given before ſome ſharp trial, toprepare for it, and fometimes after, toſupportunder it.

Ihave often heard it from the mouth, andfound it inthe diaryofafweet Chriſtian nowwith God, that a little before the Lord removedherdearhusbandbydeath,therewas ſuch ana-

272 AToken for Mournets.. bundant outletofthe loveof Goduntoherfoul, forſeveraldays andnights following, thatwhenthe Lord took away ayherhus bandbydeath, though he was agracious and ſweet tempered (and by hermoſt tenderlybeloved) husband ; ſhe was fcarce

of the ſtroke,butcarried quite above allearthly things, their comforts, and their troubles: fo that she had almoſt loft thethoughts of her dear husband in God. And had notthe Lord taken this courſe with her, the concluded that blow had notbeen poffibleto be borne by her, ſhe must have ſunkwithout fuch apreparative. Ahusband, awife, a child, are great, verygreat things, as they ſtandby othercreatures; but furelythey willfeem little things, and next tonothing, when the Lord ſhall ſet himſelf bythem beforethefoul.

Andhowknowyou,but Godhathbidden theſe earthly comforts ſtand aſide this day, tomake way for heavenly ones ? It may be,God is coming tocommunicatehimſelfmore ſweetly, moreſenſiblythan ever to your fouls; and theſe are theprovidenceswhich mustcaſtup, and prepare the wayofthe Lord. Poſſibly God's meaning intheirdeath is but this ; child, ſtand aſide, thou art in myway,and filleftmyplace in thy parent's heart.

Confideration 14. Becarefulyou exceed not in yourgrieffor theloss of earthly things, confidering that Satan takes theadvantage of all extremes.

You cannottouch any extreme, butyou will be touchedby that enemy, whoſe greatest advantages lie in affaulting you here.

Satan is called, The ruler of the darkness of this world, Eph . vi. 12. (i e.) his kingdom is ſupported by darkneſs. Now, thereis a twofold darkneſs, which gives Satan great advantage; thedarkneſs of the mind, viz. ignorance ; and the darkness of the condition, viz. trouble and affliction. Of the former the apostle ſpeaks chiefly in that text; butthe latter alſo is by himoften improved, tocarry onhis deſigns upon us. When it isadark hour oftrouble with us, then is his fitteſt ſeaſon to tempt.

Thatcowardly ſpirit falls uponthepeopleof God,whenthey aredown and low in ſpirit, as well as ſtate. Satan would never have defired that the hand of God ſhould have been ſtretched outupon Job's perſon, estate, and children, but that hepromised himself a notable advantage therein, topoiſon his ſpirit with vile thoughts of God. " Dothis (faithhe) and "hewillcurſethee to thy face."

A Token for Mourners. 273 What the Pfalmiſt obſerves of natural, is as true ofmetaphoricaldarkness, Pfal. civ. 20. " Thou makeſt darkneſs, and " it is night, wherein all thebeasts of the foreftdo creep forth, " the young lions roar after theirprey." When it is darknightwith men, itisnoon-daywith Satan ; i. e. our fuffering time is his buſieſt working-time; manyadifmal ſuggeſtion he thenplants, and grafts uponyour affliction, whicharemuch moredangerous to us than the affliction itſelf.

Sometimes he injects deſponding thoughts into the afflicted foul; "Then ſaid I, Iam cut offfrombefore thine eyes," Pfal. xxxi. 22. and Lam. iii. 18, 19. " My hope is periſhed from " the Lord, remembring my affliction, and my miſery, the "wormwood andthe gall."

Sometimes he ſuggeſts bardthoughts of God. Ruth i. 20. " The Lord hath dealt very bitterly with me." Yea, that he hathdealt more ſeverely with us, than any other, Lam. i. 12.

"Seeandbehold, if there be any forrow like unto my forrow, "which is done unto me, wherewith the Lord hath afflicted "me in thedayofhis fierce anger."

Andfometimes murmuring and repining thoughts againſt the Lord; the foul is diſpleaſed at the hand of God upon it. Jonahwas angry at the hand of God, and said, " Ido well to " be angry, even unto death," Jonah iv. 9. What diſmal thoughts are theſe ? and how much more afflictive to a gracious foul, than the lofs ofany outward enjoyment inthis world.

And ſometimes very irreligious, and atheistical thoughts, as if there were no privilege to be had by religion, and all our pains, zeal, andcare about duty, were littlebetter than loft labour, Pfal. lxxiii. 13, 14. " Verily I have cleanſed myheart "invain, andwashed my hands in innocency ; for all theday "long Ihave been plagued, and chaſtened every morning."

things Satan gets no ſmalladvantage upon the afflicted Chriſtian; for albeittheſe thoughts are his burden, and Godwill not imputethemtothe condemnation of his people ; yetthey rob the foul of peace, and hinder it from duty, and make it act uncomely under affliction, to the ſtumbling and hardening of others in their fin : bewaretherefore, leftby your exceſſes of forrow ye give place to the devil ; we are not ignorantof his devices.

Confideration 15. Give no way to exceſſive forrows upon the account of affliction, if ye have any regard tothehonour of God, and religion, which willhereby be exposed to reproach.

Ifyou flight yourownhonour, do not flight the honourof

VOL. VIL Mm

274 A Token for Mourners. God, and religion too; takeheedhowyou carry itin adayof trouble; many eyes areuponyou. It is a true obſervation that alateworthy * author hathmadeupon this cafe : What will the Atheist, and what will the profane ſcoffer ſay, when • theyſhall ſee this ? So fottiſh and malicious they are, that if ⚫theydo but ſeeyou in affliction, they are ſtraightway ſcorn- • fullydemanding, Where is your God ? •Butwhatwouldthey ſay, ifthey ſhouldhearyouyourſelves • unbelievingly cry out, Where is our God ? Will they not • beready to cry, this is the religiontheymake ſuch boast of, • which you ſee how little itdoes forthem in adayofextremity : they talk ofpromiſes, rich and precious promiſes ; but ' where are they now ? Or to what purpoſe do they ſerve! • They faid they had atreaſure in heaven; what ails them to mourn ſo, then, if their riches are there ?" Obeware what you do beforethe world ; theyhave eyes to ſeewhat you can do, as well as ears tohear what you can fay : and as long as your carriage under trouble is ſo much like their own, they will never think your principles are better than theirs. Carnal worldlings will bedrawnto think, that whatever fine talk you might have about God, and heaven, your hearts were moſt upon the fame things that theirs were, finceyour grieffor their removal is as great as theirs.

They know by experience what a ſtay it is to the heart, to have an able, faithful friend todepend upon,or tohavehopesof a great eftate ſhortlytofall tothem; andthey willneverbeperfuaded you have anyfuch ground ofcomfort, if they feeyou as much caſt down as theythat pretendto no ſuchmatter.

Bythis means the precepts of Chrift to conſtancy and con. tentment inall eſtates, will cometobe lookedupon (likethoſe oftheſtoics) only as magnifica verba, brave words ; but fuch as are impoffible to be practifed ; andthe whole of the gofpel willbe taken for an airy notion, ſince theythat profeſs greateſt regard to it, are no morehelpedthereby. O what a shameis it that religionſhould, inthis cafe,make no more difference betwixt man and man ! wherefore ſhew to theworld (whatever their common cenſuresare) that it is not ſomuch yourcare to differ fromthem inſome opinions, and a little ſtrictneſs, as in humility, meekneſs, contempt of the world, andheavenly-mindedness ; andnow lettheſe gracesdifplaythemſelves byyour chearful, patientdeportmentunderall your grievances .

* M. M. hisappendix to Solomon'sprescription,p. 122.

ATokenfor Mourners. 275 * Wherefore hath God planted thoſe excellent graces in your fouls ? but that he mightbe glorified, andyoubenefitedby the exerciſes of them in tribulation : ſhouldtheſebe fuppreffed and hid, and nothingbutthepride, paſſion, andumortified earthlineſs of your hearts ſet on work, and discovered intime of trouble, what a ſlur, what a wound willyou give to the glorious name which is called upon byyou? And then if your hearts be truly gracious, that willpierce you deeper than ever your affliction, which occafioned it, did.

you, therefore, betender of the name of God, if youwillnotbe ſo of your own peace and comfort.

Confid. 16. Bequiet, and hold your peace, you little know howmany mercies lie in thewomb of this affliction.

Great are thebenefits of a ſharp, rouzing affliction to the people of God at ſometimes, and all might have them at all times, were they more carefulto improve them. Holy David thankfullyacknowledgeth, Pfal. cxix. 71. " It isgood for me " that I have been afflicted."

And furely there isas much good in them for you, as for him; ifthe Lordſanctifythem to ſuch ends, and uſes, as his were ſanctified unto.

Sucha ſmarting rod as this,came not before therewas need enough of it, and poſſibly you saw the need ofſome awakeningprovidence yourſelves ; butif not, the Lord did : he took notupthe rod to ſmite you, till his faithfulneſs, and tender love to your fouls, called uponhim to correct you.

You now fit penſive under the rod,ſadlylamenting anddeploring the loſs of fome earthly comfort ; your heart is furchargedwith forrow, your eyes rundown upon every menti- - on, and remembrance of your dear friend : why, ifthere were nomore, thisalone maydiſcoverthe need youhad of this rod ; for dothnot all this ſorrow at parting plainlyſpeakhow much yourheart was ſetupon,howfaſt yourheartwas glewed to this earthlycomfort ?

Nowyou fee that your affections were funk manydegrees deeper into the creature, than you are aware of : and what ſhould Goddo in this cafeby you ? Shouldhe ſuffer you to cleave to the creature, more and more ? Should he permit it topurloin, and exhaust your love and delight, and ſteal away your heart from himself? This he could notdo, andlove you. Themore impatient you are, under this affliction, themore need youhad ofit.

Andwhatifbythis ſtrokethe Lordwillawaken your drowzy Mm2

276 ATokenfor Mourners. foul, andrecoveryou out of that pleaſant,butdangerous ſpi ritual ſlumberyou were fallen into, whilſt you had pillowed yourhead upon this pleaſant, ſenſible creature-enjoyment ? Is notthis reallybetter for you, than ifhe ſhould fay, Sleep on: he isjoined to idols,lethimalone; he is departing from me, the fountain, to a broken ciſtern ; lethim go.

Yea, what ifby this ſtrokeupon oneofthepleaſanteſtthings youhad in this world, God will diſcover toyou, more ſenſibly and effectuallythan ever,the vanityboth of that andall earthly comforts, ſo as that you shall from henceforth never let forth yourheart, your hope, your love, and delight to any of them, asyou didbefore ? You couldtalkbefore of the creatures va. nity, but Iqueſtion whether ever you had to clear, and convin cing a fight of its vanity, as you have this day: and is notthis aconfiderable mercyinyour eyes ?

Now, if ever God is weaning you from all fond opinions, and vain expectations from this world; by this yourjudgment of the creatures is rectified, and your affections to all other enjoyments on earth moderated: and is this nothing ? O doubt leſs it is agreater mercy to you, than to haveyour friend alive again. Andwhat ifby this rodyourwandering, gadding heart ſhall be whipped home to God? your neglected duties revived ? your decayed communion with God restored ? a ſpiritual, heavenly frame of heart recovered ? What will you ſay then? •Surelyyou willbleſs that mercifulhandwhich removedthe obſtructions, and adore the Divine wisdom, and goodneſs,that byſuch a device as this recovered you to himself. Nowyou can pray more conſtantly, more ſpiritually, more affectionately thanbefore, O bleffed rod, which buds and bloſſoms with ſuch fruits as theſe ! Letthisbe written among your best mercies, for you ſhall have cauſe to adore andbleſs God eternally for this beneficial affliction.

Confideration 17. Suffer not yourselves to be transported by impatience, and swallowed up of grief, because God bath exercised you under a smart rod; for, as fmartingas it is, it is comparatively a gentle stroke to what others, as good as yourselves, have felt.

Your dear relation is dead ; be it fo, here is buta ſingle death before you, but others have ſeenmanydeaths contrived intooneupontheir relations, towhich yours is nothing.

Zedekiah faw his children murdered before his eyes, and thenhadthoſe eyes (alas ! too late) put out. The fulfilling Theworthyauthor ofthatexcellent bookbe

A Token for Mourners. 277 fore-mentioned, tells us ofa choice, and godly of the Scripgentlewoman in the north of Ireland, who, tures. whenthe rebellion broke out there, fled with three children, one of them upon the breast; they hadnot gone far beforetheywere stripped naked by the Irish, who, to their admiration, ſparedtheirlives, (it is like,concluding that coldandhunger would kill them) afterwards goingon at the foot of a river which runs to Locheach, others met them, and wouldhave caftthem into the river; but this godly woman, notdiſmayed, aſked a little libertyto pray, and as the laynakedon the frozenground,got reſolution nottogoonher own feet, to ſo unjust adeath, uponwhich having called her, and therefuſing, was dragged by the heels along that ruggedway, tobe caſtin with her little ones, and company.

But ſhe then turned, and onher knees ſays, You ſhould, I am fure, be Chriſtians, and men I fee you are, intaking awayour miferable lives, youdo us a pleaſure ; butknow, that aswe neverwronged you nor yours, you must remember to die alſo yourſelves, and one day give an account of this cruelty, to the Judgeofheaven and earth. Hereupon they refolved notto murderthem with their own hands, but turned them all nakedupon a ſmallislandinthe river, without anyprovifion, theretoperiſh.

The next day, the two boys having crept aſide, found the hideof abeast which had been killed, at the root of a tree, which the mother caſt overthem lying uponthe ſnow. The next dayalittle boat goes by, unto whom the calls for God's faketotake them in, but they being Irish,refuſed ; the defired a little bread, but they said theyhad none; then the begs a coal of fire, which ſhe obtained ; and thus, with fome fallen chips, made a little fire, and the children taking a piece of thehide laid it on the coals, and began to gnaw the leather ; butwithoutanextraordinary Divine ſupport,what couldthis do?

Thus they livedtendays,withoutany viſible meansofhelp, having nobread, but ice and fnow, nor drink, exceptwater.

The twoboys being near ſtarved, ſhe preſſedthem to go out of herfight, notbeing able to fee theirdeath ; yet Goddelivered themas miraculouſly at last, ashe had fupportedthem allthat while.

Butjudge whether anaturaldeath, inanordinary way be comparable to fuch a trial as this ; and yet thus the Lorddid bythis choice and eminently graciouswoman. AndMr. Wall, in his None-but-Chrift, relates as fad a paf-

-278 ATokenfor Mourners. fage of a poor family in Germany, whowere drivenunto that extremityin the famine,that at lastthe parents made a motion one to the other to fell one of the children for bread to ſuſtain themselves, and the reft; but when they came to confider which child it ſhould be, their hearts ſo relented, and yerned upon every one, that they reſolved rather all todie together. Yea, we read in Lam. iv. 10. " The hands of the pitiful wo- " men have fodden their own children."

But why ſpeak I of theſe extremities ? How many parents, yea,ſomegodlyones too,have lived toſeetheir childrendying inprophaneneſs, and ſome by the hand of justice, lamenting their rebellions with arope about their necks. Ah! reader, little doſt thouknow what ſtings there are in the afflictions of others ! ſurelyyou have no reaſon to thinkthe Lord hath dealt more bitterly with you than any. It is a gentle ſtroke, a mercifuldiſpenſation,ifyou compare itwithwhat others have felt.

Confideration 18. IfGod be your God, you have really left nothing by the removal of any creature-comfort.

God is the fountain of all true comfort ; creatures, the very beſt and fweeteft, are but ciſterns to receive, and convey to us whatcomfort God is pleaſed to communicate tothem ; and if the ciſtern be broken, or the pipe cut off,ſothat no morecomførtcanbe conveyed to us thatway, he hath other ways and mediums to do itby, which we think notof; and ifhepleaſe hecanconveyhis comforts to hispeople without anyofthem: And it he do it more immediately, we shall be no loſers by that; for no comforts in the world are ſo delectable, and raviſhingly ſweet, as thoſe that flow immediately from the fountain.

And it is the ſenſuality ofourhearts that cauſes us to affect them ſo inordinately, and grieve for the loss of them ſo immoderately, as ifwe had notenough in God,without theſe creature-fupplements.

Is the fulness of the fountainyours ? And yet do you caſt downyourſelves, becauſe the broken ciſtern is removed ? The best creatures are no better,Jer. ii. 13. Cisterns have nothing but what they receive, and broken ones cannot hold what is put into them. Why thendoyou mourn, as ifyour life were bound up in the creature ? You have as free an acceſs to the fountain as you had before. It is the advice of an Heathen, (and letthemtakethecomfort of it) to repair, by a new earthlycomfort, whatwe have lost in the former.

"Thou hast carried forth him whom thou lovedſt, (faith * " Seneca) feek one whom thou mayeſt love in his ſtead: It is better to repair, than to bemoan thy lofs." But if God never repair your loſs,in things of the ſame kind, youknow he can abundantly repair it in himself. Ah ! Chriſtian, is not one kiſs of his month, one glimpse of his countenance, one ſeal of his Spirit, a more ſweet and fub-

comfort, than the ſweetest relation in this world can afford you ? Ifthe ſtream fail, repair to the fountain, there is enough ftill ; God is where he was, and what hewas, though the creature be not.

Confideration 19. Though you may want a little comfort in your life, yet furely itmay be recompensed to you by a more eafy death.

The removal of your friends beforeyou, may turn to your great advantage, whenyour hour iscomethatyou must follow them. O how have manygood fouls been clogged, and enſnared, in their dyinghour,by the loves, cares, and fears they havehad about thoſethey must leave behindthem in a finful, evilworld!

Your love to them might have proved a ſnare to you, and cauſed you to hang back, as loath to go hence ; for theſe are the things that make men loath to die. And thus it might have been with you, except God had removed them beforehand, or ſhould giveyou in that day ſuch fights ofheaven, and taſtes ofdivine love, as ſhould master, and mortify all your earthly affections totheſe things.

I knew a gracious perſon, now in heaven, who for many weeks in her laſt fickness, complained that ſhe found it hard to part with a dear relation, andthatthere was nothing proved a greater clog to her foul, than this : It is much more eaſyto think of going to our friends, who are in heaven beforeus, thanofparting withthem, and leaving our defirable anddear ones behind us.

Andwho knows what cares, and distracting thoughts you maythen bepeſtered and diſtracted with, upon their account ? Whatshallbecome oftheſe, when I am gone ? I am now to leavethem, God knows to what wants, miſeries, temptations, and afflictions in the midstofa deceitful, defiling, dangerous world.

I know it is ourduty to leave our fatherless children, and * Quem amabas extulifti, quære quem ames : Satius eftamicum repararequamfere. Senec, Epift. p. 637 .

280 Token for Mourners. friendleſs relations, with God; to trust them with him that gavethem to us: And fome have been enabled chearfully to do ſo when theywere partingfromthem. * Luther could fay, • Lord, thou haftgivenme awifeand children, I have little to ◄leave them ; nourish, teach,and keep them ; O thou Father

of the fatherless, and Judge of the widow.' But every Chriſtianhath not a Luther's faith ; ſome find it a hard thing to diſentangle their affections at ſuch atime: But now, if God has fent all yours before you, you have ſomuchthe leſs todo; deathmaybe easier to you than others.

Confideration 20. But ifnothing that hathbeenyetfaid will Stick with you, then, lastly, remember that you are near that state, and place, which admits no forrows, norfad reflections, upon any fuch accounts as these.

Yet a little while, and you ſhall not miss them, you ſhall not needthem, but you ſhall live as the angels of God: We now live partlyby faith, partly by ſenſe, partly upon God, and partlyuponthe creature ; our ſtate is mixed,therefore our comforts are ſo too. But when God shallbe all in all, and we ſhall be as the angels of God in the way and manner of our living; how much willthe cafe be altered with us then, from what it is now ?

Angels neither marry, nor are given in marriage, neither ſhall the children of the refurrection ; when the days of our finning are ended, the days of our mourning ſhall be fo too. Nograves were opened till fin entered, and no more ſhall be openedwhen fin is excluded.

Our glorified relations ſhall live with us for ever ; they ſhal complainnomore, die no more; yea, this is the happiness of that ſtate towhich you are paffing on, that your fouls being in thenearestconjunction with God,the fountainofjoy, you ſhall haveno concernment out of him. You shall not be put upon theſeexerciſes ofpatience, nor ſubjected to ſuch forrows as you now feel, any more. It is but a little while, and the endof all theſe things will come. O therefore bear up, as perſons that expect ſuch a day of jubilee at hand.

Andthus Ihave finiſhedthe ſecond general head of this difcourſe,which is a diſſuaſive from the finofimmoderate ſorrow.

3. I now proceed to the third thing propoſed, namely, to remove the pleas and excuſes for this immoderate grief. It is natural to men, yea, to good men, to justify their exceffes, or at least to extenuate them, by pleading for their paffions, *MelchiorAdam, inthe life of Luther.

A Token for Mourners. 281 as iftheywantednotcaute, andreaſon enough toexcuſe them. Iftheſe be fullyanſwered, and the foul once convinced, and left without apology for its fin, it is then inafairway for its cure, which is the last thing deſigned in this treatiſe.

therefore, is, to fatisfy thoſe objections, and anſwer thoſe reaſons which are commonly pleaded inthis cafe, to justify our exceſſive grief for loſt relations. And thơ 1Chall carry it in that line of relationtowhich the text directs, yet itis equally applicable to all others.

Plea 1. You preſs me, bymanygreat confiderations tomeekneſs, andquiet fubmiffion under this heavy ſtroke of God ; but you little knowwhat ſtings my foul feelsnow in it.

This childwas achildof many prayers, itwas aSamuel begged of the Lord, and I concluded, when I had it, that it broughtwith it the returns, and anſwers of many prayers. But now Ifee itwas nothing lefs; Godhad no regard tomy prayer about it, nor was itgiven me inthatſpecialwayof mercy, as I - imagined ittobe : My child is not onlydead, butmyprayers - in the fame day ſhut out, and denied.

Anfwer 1. That you prayed for your children before you had them, was your duty ; and if you prayed not for them fubmiſſively, referring it to the pleaſure of God to give, or deny them, to continue, or remove them, as ſhould feem good to him, that was your fin : You oughtnot to limitthe HolyOne of Ifrael, not preſcribe to him, or capitulate with him, forwhat termyou ſhall enjoy your outward comforts : If you did ſo, it was your evil, and God hath juſtly rebuked it by this ſtroke.

Ifyou did prayconditionally, and fubmiffively referring both the mercyasked, andcontinuance of it to the willof God, as you ought todo; then there is nothing in thedeath of your child, that croffes the true ſcope andintentinyour prayer. Answer 2 Your prayers may be answered, though the thing prayed forbe with-held, yea, or though it ſhouldbe given for alittle while, and ſnatched away from you again. There are four ways of God's anſwering prayers ; by giving the thing prayed for preſently, Dan ix 23. orby ſuſpending the answer / for a time, andgiving it afterwards, Luke xviii. 7 or by withholding from you that mercy which you ask. and giving you amuchbetter mercy inthe roomof it, Deut. iii. 24. comparedwith Deut. xxxiv. 4, 5. Or, laſtly, bygiving you patience to bear the lofs, or want of it, 2 Cor xii. 9.

Now, if the Lordhave takenawayyour child, or friend, and VOL. VII. Nn

282 A Token for Mourners. in lieu thereof givenyoua meek, quiet, fubmiſſive heart to his will, you need not ſayhe hath ſhut out your cry.

Plea 2. But I have lost a lovely, obliging, and moſt endearing child, one thatwas beautiful, and ſweet; it is a ſtony heart that would not diſſolve into tears for the loss of one ſodefireable, ſo engaging as this was : Ah ! itisnocommon lofs.

Answer 1. The more lovely, and engaging, your relation was, the more excellent will your patience, and contentment with thewill of God, in its death, be; the more lovelineſs, the more ſelf-denial, the more grace. Had it been a thousand times more endearingly ſweet than it was, itwas not too good to deny for God. If therefore obedience tothe will of Goddo indeed maſter natural affections, and that you look upon pa tience and contentment as much more beautiful than the ſweeteſt, and moſt deſireable enjoyment on earth, it may turn to you for a teſtimony of the truth and ſtrength of grace : that you can, like Abraham, part with a child whom you ſo dearly love, in obedience tothe will of your God, whom you love infinitelymore .

Anfwer 2. The loveliness andbeauty of our children, and relations, though it must be acknowledged a good gift from the hand of God ; yet it is but a common gift, and oftentimes becomes a ſnare, and is, in its own nature, but a tranſitory, vaniſhing thing, and therefore no ſuch great aggravation of the loſs as is pretended.

it is but a common gift ; Eliab, Adonijah, andAbſalom, had as lovelypreſences as any in their generation. Yea, itisnot only common to the wicked, with the godly, but to brute animals, as well as men, and to moſt that excel in it, it becomes a temptation; the ſouls of ſomehadbeen more beautiful and lovely, if their bodies hadbeen leſs ſo. Besides, it is but a flower which nourishes in its month, and then fades. This therefore ſhould not be reflected on as ſo great a circum-

ſtance to aggravate your trouble .

Anfwer 3. But ifyour relation ſleep in Jeſus, he will appear tenthousand times more lovely inthe morning of the refurrection, than ever he was in the world. What is the exacteſt, pureſt beauty of mortals, to the incomparable beauty of the faintsin the refurrection ? "Then ſhall the righteous ſhine forth " as the fun, in thekingdom of their Father," Matth xiii. 43. 'In this hope you part with them, therefore act fuitably to your hopes.

Plea 3.Oh! but mychild was nipped offbydeath in the verybud ; I didbut fee, andlove, and part: Had I enjoyedit

AToken for Mourners. 283 longer, and had time to fuck out the ſweetneſs of ſuch an enjoyment, I could have borne it eaſier ; but its months or years with me were ſo few, that they only ſerved to raiſe an expectation which was quickly, and therefore the more ſadlydiſappointed.

Answer 1. Did your friend die young, or was the bond of _ any other relation diſſolved almoſt as foon as made ? Let not this ſeem ſo intolerable a Vide Mr. Baxter's Epistle to the Life of Mr. load to you ; for if you have ground to hope theydied in Chriſt, then they lived

John Faneway. longenough in this world. It is truly faid, he hath failed long enough, that hath won the harbour ; he hath fought long enough that hath obtained the victory ; he hath runlong enough that hath touched the goal; and he hath lived long enough uponearth, thathathwon heaven, be hisdays here never ſo few.

Answer 2. The fooner your relation died, the leſs ſinhath beencommitted, and the leſs ſorrow felt : What can you fee in this worldbut fin, or forrow ? A quick paſſage through itto glory, is a ſpecial privilege. Surely the world is not ſo defireable a place, that Chriſtians ſhould defire an hour's time longer in it for themſelves, or theirs, than ferves to fit them for a better.

: Answer 3. Andwhereas you imagine thepartingwould have been eafier, iftheenjoymenthadbeen longer, it is a fond, and groundleſs ſuſpicion: The longer you had enjoyed them, the ſtronger would the endearments have been. A young, and tender plant, maybe easilydrawn up by a ſingle hand; but when ithath ſpread, and fixed its root many years in the earth, it will require many a ſtrong blow, and hard tug to root it up. Affections, like thoſe under-ground roots, are fixed and ſtrengthenedbynothing morethan confuetude, and long poffefſion; it is much eafier partingnow, than itwould be hereafter, whatever you think. However, this ſhould fatisfy you, that God's time isthe beſt time.

Plea 4. O but I have loſt all in one, it ismyonlyone, I have none left in its room to repair the breach, and make up the lofs: IfGod hadgiven me other children to take comfort in, the lofs had not been ſo great; but to loſe all at one ſtroke, is inſupportable.

Answer 1. Religion allows not unto Chriſtians a liberty of expreffing thedeath of theirdear relations by ſo hard a word as Nn2

284 AToken for Mourners. the loss of them is; they are not loft, but ſent before you : And it is a shameful thing for a Chriſtian to be reproved for fuch an uncomely expreſſion by a heathen ; it isenough tomake us blush to read what an heathen ſaid in this cafe †, ' Never • ſay thou hast loſt any thing (faith Epictetus) but that it isre *turned Is thy fon dead ? He is only reſtored. Is thy inheritance taken from thee ? It is alſo returned ' And a while after he adds, Ει τέτο θεοις Φιλον τέτο γενέσθω, i. e. Let every ⚫thingbe as the gods would have it.'

Answer 2. It is no fit expreſſion to ſayyou have lostall in one, except that one be Chriſt; and he being once yours, can never be loft. Doubtless, your meaning is, you have lost all your comfort of that kind ; andwhat though you have ? Are there not multitudes of comforts yet remaining, of a higher kind, and more precious anddurable nature? If youhaveno more of that fort, yet ſo long as you havebetter, what cauſe haveyou to rejoice !

Answer 3. You too much imitate the way of the world in this complaint ; they know not how to repair the lofs of one comfort, but by another of the ſame nature, which must be putin its room to fillup the vacancy : Buthave you no other way to fupply your loſs ? Have you not aGod to fill the place of any creature that leaves you ? Surely thiswouldbetter become a manwhoſe portion is in this life, than one that pro feſſes God is his all in all.

Plea 5. Obutmy only one isnot onlytaken away, but there remains no expectation, or probability of any more : Imust now look upon myself as a dry tree, never to take comfort in children any more, which is a cutting thought.

Answer : Suppoſe what you ſay, that you have no hope, nor expectation of another child remaining toyou ; yet if you have ahopeof better thingsthan children, you have no reaſon tobe caſtdown: BleſsGod for higher and better hopes than theſe. In Ifa. Ivi. 4, 5. the Lord comforts themthathaveno expectations of ſons or daughters, with this ; " That hewill " give unto them in his houſe, and within his walls, a place, "andanamebetter than ofſons and daughters; evenanever- " laſting name that ſhall not be cut off" There are better mercies, and higher hopes than theſe ; though your hopes of children, or from children, ſhouldbe cutoff, yet if your eter pal hopes are ſecure, and ſuch as ſhall not make you ashamed, you ſhould notbe ſo caſtdown.

Answer2. IfGod will not have your comforts to lie any more in children then reſolve to place them in himself, and you thall never find cauſe to complain of lofs by ſuch an exchange: You will find that in God which is not to be had in the creature ; one hour's communion with him, ſhall give you thatwhich the happiest parent never yet had from his children ; you will exchange braſs for gold, periſhing vanity, for folid and * abiding excellency.

Plea6. But the ſuddenneſs of the ſtroke is amazing, God gave little or no warning to prepare for this trial : Death executedits commiffionas foon as it opened it. Mydearhusband, wife, or child, was ſnatched unexpectedly out of my arms, by a furprizing ſtroke; and this makes my ſtroke heavierthanmy complaint. : Answer 1. That the death of your relation was ſo ſudden andſurprizing, was much your own fault, who ought tohave lived inthe daily ſenſe of its vanity, and expectation of your ſeparation from it ; you knew it to be adying comfort in its beſt eſtate, and it is no ſuch wonderful thing toſee thatdead, which you knew before to be dying: Besides, you heard the changes ringing about you inother families ; you frequently

parents, huſbands, and wives, carrying forth their dead; and what were all theſe but warnings given you toprepare for the like trials ?

Surely, then, it was your own ſecurityand regardleſsneſs that made this affliction ſo ſurprizing toyou ; andwhois tobe blamed for that, you know.

Answer 2. Thereis muchdifferencebetwixtthe ſuddendeath of infants, and that of grown perſons ; the latter may have much work todo; many fins actually to repent of, and many evidences of their intereſt in Chriſt to examine and clear, inorder totheir more comfortabledeath; and ſoſuddendeath may be deprecatedby them.

Butthe cafe of infants, who exerciſe not their reaſon, is far different ; they have no ſuchwork todo, but are purely paſſive : Allthat isdone in order to their ſalvation, isdone by God immediately upon them, ſo it comes all to one, whether their deathbemore quick, or more flow.

Answer 3 You complain of the ſuddenneſs of the ſtroke: but another will be ready to ſay, had my friend died in that manner, my affliction hadbeennothing to what now it is ; I haveſeenmany deaths contrived into one; Isawthe gradual approaches of itupon mydear relation, who felt every thread of deathas itcameon towardhim,whooftencriedwith Job, chap.

286 A Token for Mourners. iii . ver. 21, 22. " Wherefore is light giventohim that is inmi-

and life tothebitter in ſoul ? Whichlong fordeath, but " it cometh not, anddig for it more than for hid treaſures : " Which rejoice exceedingly, and are gladwhen theycan find " the grave."

That which you reckon the ſting of your affliction, others would have reckoned a favour and privilege. How many tender parents, and other relations, who loved their friends as dearly as yourſelves, have been forced to their knees, upon no other errandbut this, to beg the Lord to haften the ſeparation, and put an end to that forrow, which to them was much greater than the forrow for the dead.

Plea 7. You preſs me to moderation of forrows, and I know Iought to ſhew it; but you do not know how the caſe ſtands withme, there is a ſting in this affliction, that none feels but myſelf; and, O ! how intolerable is itnow ! I neglected proper means in ſeaſon to preſerve life, or miſcarried in the use of means. I now fee ſuch a neglect, or ſuch a miſtake about the means, as I cannot but judge greatly to contribute to that ſad lofs which I now, too late, lament.

Omy negligence, O my raſhneſs, and inconfiderateneſs ! how doth myconfcience now ſmite me for my folly ! and by this aggravatemyburden beyond what is usually felt by others. Had I ſeaſonably applied myself to the use of proper means, and kept ſtrictly to fuch courſes and counſels as thoſe that are able and skilful might have preſcribed, I might now have had a liv ing husband, wife, or child : whereas I am now not only be reaved, but am apt to think I have bereaved myself of them. Surely there is no forrow like unto my forrow.

Answer 1. Though it be an evil to neglect, and flight the means ordained by God for recovery of health, yet it is noleſs evil to aſcribe too much to them, or rely too much on them : the beſt means in the world are weak and ineffectual, without God's aſſiſtance and concurrence, and they never have that his affiftanceor concurrence, when his time iscome; andthat it was fullycome inyour friend's cafe, is manifeſted now by the event. So that ifyour friend had had the moſt excellent helps the world affords, they would have availed nothing. This confideration takesplace only in your cafe, who fee what the will of God is bythe iffue, and may not be pleaded by any whilft it remains dubiousanduncertain, as it generallydoth in time of fickneſs.

Answer 2. Doyou not unjustly charge, and blame yourſelves for that which is not really your fault, or neglect ! How far you are chargeable in this cafe, willbeſt appear by comparing

the circumstances you are now in, with thoſe you were inwhen your relation was only arreſted by ſickness ; and it was dubious toyou what was your duty, and beſt courſe to take.

you had obſerved ſo many toperiſh in phyſicians hands, and ſomany to recover without them, that you judged it fafer for your friend to be without thoſe means, than tobe hazarded by them.

Or, if divers methods and courſes were preſcribed, and perfuaded to, and you now ſee your error, in preferring thatwhich was moſt improper, and neglecting what was more ſafe, and probable: yet as longas itdid not ſoappeartoyour underſtanding at that time, but you followed the beſt light you had toguide you at that time, itwere moſt unjust tocharge the fault upon yourſelves, for chuſing that courſe that then ſeemed beſt toyou, whether it were ſo in itſelf, or not.

To be angry with yourſelves for doing, oromitting whatwas thendone, or ommitted, according toyour beſt diſcretion, and judgment, becauſe you now fee it by the light of the event, far otherwife than youdid before ; it is to be troubled that you are but men, or that you arenot as God,who only can forſee iſſues, and events ; and that you acted as all rational creatures are bound todo, according to the light they have, at the time and ſeaſon of action .

Answer 3. Toconclude, Times of great affliction are ordinarilytimes of great temptation, and it is uſual with Satan then to charge us with more fins than we are guiltyof, and alſo make thoſe things tobe ſins, which, upon impartial examination, will not be found to be fo.

Indeed, had your neglect or miſcarriage beenknownorvoluntary, or had you really preferred a little money (being able togive it) before the life of your relation, anddiddeliberately chuſe to hazard this, rather than part with that ; no doubt, then, but there had been much evil of fin mixed with your affliction ; andyour confciencemayjuſtlyſmiteyou for it, as your fin; but in the other cafe, which is more common, and I prefume yours; it is a falſe charge, and you ought not toabet the deſign of Satan in it.

Judge by the forrowyou now feel byyour friend, in what degree he was dear to you, and what you could now willingly give toranſomhis life if itcould be done with money. Judge, I fay, by this. how groundless the charge is that Satan now draws up against you, and you are but too ready to yield to the truthof it.

Plea 8. But my troubles are uponahigherſcore, and account;

288 A Token for Mourners. my child or friend is paſſed intoeternity, and I know not how it is with his foul : were I ſure myrelation were with Chrift, I ſhould be quiet; but my fears of the contrary are overwhelming; O it is terrible tothink of thedamnation of one todear tome.

Answer 1. Admitwhat the objection ſuppoſes, thatyouhave real grounds to fear the eternal condition of yourdear relation; yet it is utterly unbeſeeming you, even in ſuch a cafe as this, to diſputewith, orrepineagainst the Lord

Ido confeſs it isafore andheavytrial, and that there is no cauſe more ſad, and ſinking to the ſpirit of a gracious perfon: their death is but a trifle to this; but yet if you be fuchas feat the Lord, methinks his indiſputable ſovereigntyover them, and his diftinguiſhing love and mercyto you, ſhould at least filence you inthis matter.

First, His indiſputable ſovereignty over them, Rom. ix. 20. " Whoart thou,Oman, who diſputeſt with God ?" He speaks inthe mattersofeternalelection, andreprobation. What if the Lordwill not be gracious to thoſethat areſodear tous ? Is there anywrong done to them or us thereby ? Aaron's two fonswere cut off in the act of fin, by the Lord's immediate hand, andyet he held his peace, Lev. x. 3. God told Abra ham plainly, that the covenant ſhould not be eſtabliſhed with Ishmael, for whom he ſo earnestly prayed, O let Ishmael live before thee! andhe knew that there was no falvation out of the covenant, and yet he ſitsdown filentunder the word of the Lord.

Secondly, But if thisdo not quiet you, yet methinks his diftinguiſhing love and mercy to you ſhould do it. Owhatdo you owe to God, that rootand branchhath not been caſt toge ther into the fire ! that the Lord had given you goodhope, through grace that it ſhallbe wellwithyou for ever. Letthis ſtopyour mouth, and quiet your ſpirit, though you would havegrounds for this fear.

Answer 2. But prayexamine the groundsofyour fear, whe ther itmay not proceedfromthe ſtrength of your affections to theeternal welfare of your friend, or from the fubtilty of Satan, deſigninghereby to overwhelm and ſwallow youup in ſuppoſed, as well as from juſt grounds and cauſes ? Intwo caſes it isvery probable your fearmayproceedonly from your ownaffection, or Satan's temptation.

First, If your relationdiedyoung, before itdidanything to deſtroy your hopes . Or, Secondly, If grown, andin fomegooddegreehopeful; only

A Token for Mourners. 289 hedidnotinlife, oratdeath, manifeft, and give evidence of grace, with that clearness as you defired. Asto the care of infants in general, it is none of our concernto judgetheir condition ; andas for those that ſprang from covenanted parents, it becomes us to exercife charity towards them; the fcripture ſpeaks very favourably of them.

Andas for themore adult, who have efcaped the pollutions of the world, and made confcience of fin and duty, albeit they never manifeſted what you coulddefire they had; yet inthem, as in young Abijah, " may be foundfome good things towards ** the Lord," which you never took notice of. Reverence of yourauthority, bashfulness, and thame-facedneſs, reſervedneſs ofdifpofition, and many other things, may hide thoſe ſmall andweak beginnings of grace that are in children, fromtheobfervations of the parents God might fee that inthem thatyou never faw; he deſpiſeth notthe day of ſmall things .

However it be, it is now out of your reach ; your concernmentrather is toimprove the affliction toyour own good, than judge and determine their condition, which belongs not to you but to God.

Plea 9. O but I have finned in this relation, and God hathpunishedmy fin in diffolving it. O, faith one, my heart was let toomuch upon it, I even idolized it, that was my fin : and, faith another, I wanted due affections, anddid not love my relation, at leaſt not ſo ſpiritually as I ought; that was my fin. NowGod is viſiting me for all the neglects and defects thathath been in me towards iny relation.

Anfwer 1. There is noman ſo thoroughly fanctified, asnot to fail, andcome ſhort inmany things pertaining to his relative duties and to ſpeak, as the thing is, the corruptions of the holieſt perfons are as muchdiscoveredinthis, asanyotherthing whatfoever; and it is a very common thing for confcience, not onlyto charge theſe failures uponus, but to aggravate them to theutmoſt when God hath made the ſeparation. So that this is nomore than what is usual, and verycommon, with perſons in your cafe.

Answer 2. Admit that which the objection ſuppoſes, that Godhad afflicted you for your fin, and removed that comfort from you, which you idolized, and too much doted on; vet thereis no reasonyou shouldbe fo caſt down under your affiction: For all this may be, and probably is the fruit of his love to, and care of your foul, Rev. iii. 19. He tells the afflicted, for theircomfort, "Whom I love, Irebuke and chaften." How

VOL. VII.

290 A Token for Mourners. much better is it tohave an idolized enjoyment takenfrom you, in mercy, than if God ſhould fayconcerning you, as he did of Ephraim, Hofea iv. 17. " He is joined to idols, let himalone." O it is better for you that your Father now reckons with you for your follies withthe rod in his hand, than to ſay ashe doth tofome, let them goon, I will not hinder them in, or rebuke them for their ſinful courſes ; but will reckon with them for all together in hell at laſt .

Answer 3. Andas to what you now charge upon yourſelf, thatthe neglect of duty did ſpring from the want of love to your relation ; your forrow at parting may evidence that your relation was rooted deep in your affection ; but ifyour love was not ſo ſpiritual and pure, to loveand enjoy them in God; that was undoubtedly your fin, and is the fin ofmoſtChriſtians, for which both you, and all others, ought to be humbled.

Plea 10. God hath bleffed me with an eſtate, and outward comforts inthe world, which I reckoned tohave left to my po ſterity; and now I have none to leave it with, nor have I any comfort tothink of it; the purpoſes of my heart are broken off, and thecomfort of all my other enjoyments blaſtedby this ſtroke in an hour. Howare the pains and cares of many years periſhed.

Answer 1. How many are there in the world, yea, of our own acquaintance, whom God hath either denied, or deprived both of the comforts of children and eſtates too ? If he have left you thoſe outward comforts, you ought to acknowledge his goodness therein, and not to flight theſe becauſe he hath de prived you of the other.

Answer 2. Though your children are gone, yet God hath many children left in the world, whoſe bowels you may refreſh with whathe hath beſtowed upon you ; and your charity to them willdoubtleſs turn toa more confiderable account, than if you had left a large eftate to your ownpoſterity.

Surely we are not ſentinto this world toheap upgreat eſtates for our children : and if youhave beentooeager in thisdeſign, you maynow read God's juſt rebuke of your folly. Bless God you have yet an opportunity to ſerve him eminently by your charity, and God deny you other executors, let your own hands be your executors, to diſtribute to the neceffity of the faints, that the bleſſings of them that are ready to periſh may come upon you .

Plea 11. O but the remembranceof its wittywords, and pretty actions, is wounding.

Answer 1. Let it rather lift up your hearts to God in praife,

that gave you ſo defirable a child, than fill your heart with diſcontent athis hand inremoving it. How many parents are there in the world, whoſe children God hath deprived of reaſon and underſtanding, ſo that they only differ from the beasts in external ſhape and figure ? And how many thew betimes fo perverſe a temper, that little comfort can be expected from them.

Answer 2. Theſe are but ſmall circumſtances, and trivial things in themselves ; butby theſe little things Satan manages a great deſign against your foul, to deject or exaſperate it : And furely this is not your buſineſs at this time; you have greater things than the words and actions of children to mind; to ſearch out God's ends in the affliction, to mortify the corruption it is ſenttorebuke, toquiet yourhearts inthewillof God; this is your work.

Plea 12. Lastly, It is objected, ObutGod hides his face from me in my affliction ; it is dark within, as well as without, and this makes mycafe moredeplorable, greatly afflicted, and EX ſadlydeferted.

Answer 1. Though you wantat preſent ſenſiblecomfort, yet you have reaſon to be thankful for gracious ſupports. Though the light of God's countenance ſhine not upon you, yet you find the everlasting arms are underneath you ; the care of God worketh for you, whenthe confolations of God are withdrawn from you.

Answer 2. TohaveGodhidehisfaceinthe time of trouble, is no new or unusual thing ; God's dearest ſaints, yea, his own Son, hath experienced it, who in the deeps of inward and outward trouble, when wave called untowave, felt not thoſe ſweet, * ſenſible influences of comfort from God, which had always filledhis foul formerly. If Chriſt cry in extremity, " MyGod, " my God, why haſt thou forſaken me !" Then fure we need not wonder, as if ſome ſtrange thing hadhappened tous.

Answer 3. May not your ſubmiſſive carriage under the rod provoke God to hide his face from you. Pray conſider it well, nothing is more probable than for this to be the cauſe of God's withdrawment from you. Could you, in meekneſs and quietneſs, receive that cup your Fatherhath givenyou to drink : acceptthe punishment of your iniquities ; ſay, Good is the word of the Lord, It isthe Lord, let him do what he will : You would foon findthe cafe altered with you ; but the comforting fpirit finds no delight, or reſt, ina turbulent and tumultuous breaft.

292 AToken for Mourners. Andthus Ihave fatisfied the moſt confiderable pleasurged, in justificationof our exceffes

4. Icome now to the last thing propoſed namelythe means of curing and preventing theſe finful exceſſes of forrow for the death of our dear relations .

And although much hath been ſaid already to diffuade from this evil, and I have enlarged already much beyond my firſt in tention ; yet I shall caſt in ſome farther heip and aſſiſtancetowards the healing of this diſtemper, by preſcribing the following rules : Rule 1. Ifyou would not mourn exceſſively for the loss of creature-comforts, then beware that you let not yourdelight and love exceffively, or inordinately, upon them, whilst you do enjoy them.

Strong affections make ſtrong afflictions ; the higher the tide, the lower theebb. According to the meaſure of our delight in the enjoyment, is our grief in the loss of theſe things. The apoſtleknits theſe two graces, temperance and patience, toge ther, in the precept, 2 Pet. i. 16. and it is veryobfervable how intemperance and impatience are inſeparably linked in experi ence, yea, the experience of the beſt men You read, Gen. xxxvii. 3. " Now Ifrael lovedJoſeph more than all his children, " because he was the fon of his old age; and madehim a coat " of many colours ."

Thiswas the darling; Jacob's heart was ſo exceedingly fet uponhim, his very life was bound up in the life of the lad. Now when the ſuppoſeddeath of his child was brought tohim, how did he carry it ? See ver. 34, 35. " And Jacob rent his " clothes, and put fackcloth upon his loins ; and mourned for " his ſon manydays : And all his fons, and all hisdaughters, "roſeup to comfort him, but he refuſedtobe comforted. And " he ſaid, for I will go down into the grave to myfon mourn *" ing. Thus his father wept for him." Here, as in a glaſs, are the effects ofexceſſive love toa child repreſented : Here you may fee what work immoderate lovewill make, even in a fanctified heart. O therefore let your moderation be known to all men, in your delights and forrows about earthly things ; for ordinarily the proportion of the one is anſwerable to the other.

Rule 2. Ifyou wouldnot be overwhelmed with grief for the lofs of your relations, be exact and careful in difcharging your duties tothem while you have them

The teftimony of your confcience, that you have laboured in all things todiſchargethe duties you owed to yourrelations,

whilfttheywerewithyou, will prove an excellentallay toyour forrows for them when they are no longeryours. It isnot fo much the ſingle affliction, as the guilt charged uponus intimes of affliction, that makes our load toheavy. Owhata terrible thing is ittolook uponourdead friends, whilst confcience isaccuſingandupbraidingus for our dutiesneglected, and fuch or fuch fins committed ? O you little think how dreadful a ſpectacle this will make the dead body of thy friend to thee !

if notquite ſtupid ordead, will speak atfuch a time. O therefore, as ever you would provide for a comfortable parting at death, or meet again atjudgment ; be exact, punctual, and circumſpect, inall your relative duties.

Rule 3. If you would not be overwhelmed by trouble for the lofs of dear relations, then turn to God under your trouble, and pour out your forrows, by prayer, into his bosom.

This will eaſe and allay your troubles. Bleſſed be God for the ordinanceof prayer ; how much are all the faints beholden to it, at alltimes, but eſpecially inheart-ſinking and diſtreſsful times It is fome relief, when in diſtreſs, wecanpour out our trouble into the boſom of awife, or faithful friend; how much more when we leave our complaint before the gracious, wife, and faithful God ? I told you before of that holy man, whohaving loft bis dear and only fon, got to his clofet, there poured out his ſoul freely tothe Lord, and when he camedown tohis friends, that were waiting below tocomfort him, and fearinghow he wouldbear that ſtroke, he came from hisduty with a chearful countenance, telling them he would be content. to bury a fon, if it were poſſible, every day, provided he might enjoy fuch comfort as his foul hadfoundinthat private hour.

Gothy way, Chriſtian, tothy God, get thee tothyknees in the cloudyand dark day ; retire from all creatures, that thou mayeſt have thy fall liberty with thy God, and there pour out thy heart before him, in free, full, and broken-hearted confeffions of fin: Judge thyself worthy of hell, as well asof this trouble: justify God in all his finarteſt ſtrokes ; beg him, in this diſtreſs , to put underthee everlasting arms; intreat one

one gracious look, to enlighten thy darkness, and chear thy drooping ſpirit. Say, with the prophet, Jer. xvii. 17. " Be thou not a terror to me, thou art my hope in theday of " evil." And trywhat relief fuch a courte will afford thee. Surely, if thyheart be fincere inthiscourſe, thou ſhaltbe able to ſay with that holy man, Piaim xciv. 29. " In the multitude

294 AToken for Mourners. " of mythoughts which I had within me, thy comforts have "delighted my soul."

Rule 4. If you wouldbear the loss ofyourdear relations with moderation, eye God inthewhole process of the affliction more, andfecondary causes and circumstances of the matter leſs- " I was dumb, Iopened not mymouth, becauſe thou didſt " it," Pfal. xxxix. 9. Confider the handof the Lord in the whole matter : And that, First, As a ſovereign hand, which hath right to diſpoſe of thee, and all thy comforts, without thy leaveor confent, Job xxxiii. 13.

Secondly, As a father's hand correcting thee in love and faithfulness. Prov. iii. 11. " Whom the Lord loveth he cor- " recteth, as a father the ſon inwhom he delighteth." O if onceyou could but ſee affliction as a rod in a father's hand, proceeding from his love, and intendedfor your eternal good ; how quiet would you then be ?

And furely if itdraws your heart nearer to God, and mortifies it more to this vainworld, it is a rod in the hand of ſpecial love: If it end in your love to God, doubt not but it comes from God's love to you.

Thirdly, As a juſt andrighteous hand. Haſt not thou procuredthis to thyself by thy own folly ? Yea, the Lord is just inall that iscomeupon thee; whatever he hath done, yet he hath done thee no wrong.

Fourthly, Laſtly, As a moderate and merciful hand that hath puniſhedthee leſs than thine iniquities deſerve: He that hath caſt thee into affliction, might juſtly have caſt thee intohell. It is of the Lord's mercythat thouartnotconfumed. Why doth the livingman complain ?

J Rule 5. If you would bear your affliction with moderation, compare it with the afflictions of other men, and that willgreat. lyquiet your spirits.

Youhave no cauſe to ſay God hath dealt bitterly with you, and that there is no forrow likeyour forrow : Look round about you, and impartially confiderthe conditionthat others are in; and theynothing inferior toyou in any reſpect. You had one deadchild, Aarenhadtwo ata ſtroke,Job allatone ſtroke ; and both theſeby an immediate ſtroke from the hand of God. Some godly parents have lived to fee their children die in their finby thehandof justice; others have ſeen them live to the diſhonour of God, and breaking of their own ſpirits, and would have eſteemed it a mercy if they had died from the womb, and

AToken for Mourners. 295 given up the ghofſt when they came out of the belly, as Job

ſpeaks,

In what mifery have ſome parents ſeen their children die ! Godholding them as ſo many terrible ſpectacles of miſery before their eyes ; ſo that they have begged the Lord, with importunity, to let looſe his hands, and cut them off; deathbeing, intheir eſteem, nothing tothoſe continual agonies inwhich theyhave ſeen them lie weltering from day today. O you little know what a bitter cup others have had given them to drink ? Surely, if you compare, you muſt ſay, the Lord hath dealt gently and graciouſly with me.

Rule 6. Carefully ſhun, andavoidwhatsoevermay renewyour forrow, arprovoke you to impatience.

not your forrowby the ſight of, or difcourſes about ſad objects ; and labour to avoid them, as occaſions preſented by the enemy of your fouls, to draw forth the corruptions of your heart.

I told you before, why Jacob would not have the child of which Rachel died, called after the name his wife had given, Benoni, the ſon of my forrow; leſt it ſhould prove a daily oс- ✔caſion of renewing his trouble for the lofs of his dearwife ; but he called his name Benjamin.

Your impatience is like tinder,or gun powder, ſo long as you canprevent the ſparks from falling on it, there is no great danger; but you that carry fuchdangerous prepared matter in your own hearts, cannot be too careful toprevent them. Do by murmuring, as you do by blafphemous thoughts ; think quite another way, and give no occafion.

Rule7. In the day of your mourning for the death of your friends,feriously confider yourown death as approaching, and that you, andyourdeadfriendare distinguiſbed by a small intervalandpoint of time. 2 Sam. xi . 13. Ishallgo to him. Surely the thoughts of your owndeath, as approaching alſo, will greatly allay your forrows for thedead that are gone before you.We are apt to fancya long life in the world, and then the lofs of thoſe comforts which we promiſed ourſelves ſo much of the ſweetneſs and comforts of our lives from, ſeems an intolerable thing.

Butwould you realize your own deaths more, you would Could notbe ſodeeplyconcerned for their deaths as you are. youbut look into your owngraves more ſerioufly, you would be able to look into your friend's grave more compoſedly.

296 Preparationsfor Sufferings. Andthus I have finiſhed what I deſigned from this ſcripture. The Father of mercies, and God of all comforts, whoſe fole prerogative it is to comfort them that are caſtdown, write all his truths upon yourhearts, thatthey may abide there, and reduce your difordered affections to that frame which beſt ſuits the will of God, andthe profeffionyou make ofſubjectionand refignation thereunto.

PREPARATIONS

FOR SUFFERINGS

OR, The beſt WORK in the worſt TIMES .

Wherein the Neceſſity, Excellency, and Means of our readi neſs for Sufferings are evinced and preſcribed ; our Call to Suffering cleared, andthe great unreadineſs of many Profeffors bewailed.

THE EPISTLE TO THE READER. Twas the obfervation of the learned Gerfon(whentheworld was not fo old, by many years, as now it is) that mundus Jenescens patitur phantafias : The aged world, like aged per fous, dotes, andgrows whimſical, in its oldage; the truthof which obfervation isconfirmedbynoone thing more, thanthe fond andgroundleſs dreams, andphantasms of tranquillity, and continuing profperity, wherewith the multitude pleaſe them.

evenwhilit the ſins of the times are ſo great, and the ſigns of the times ſoſad andlowringas theyare.

It is not the defign of this Manual to ſcare, and affrightany man, with imaginarydangers, much leſs to ſow jealoufies, and foment thediſcontents of the times; it being ajuſt matter of lamentation, that all the tokens of God's anger produce with manyof us no better fruitbut bold cenſures, and loud cla mours, insteadof humiliation for our own fins, and due pre

The Epiffle to the Reader. 297 parationtotakeupourown croſs, and follow Chriſt in a fuffering path, which is the only mark and aim of this tract. We read the hiſtories of the primitive ſufferers,butnotwith aſpirit prepared to follow them. Some cenfure them as too prodigal of their blood, and others commend their courage, and conſtancy ; but where are they that fincerely refolve, and prepare to be followers of them, who through faith and pa. tience inherit the promises ? Heb. vi. 12. or take them for an - " example of fuffering, affliction, and of patience," Jam. v. 10. It is as much our intereſt, as it is our duty, tobe ſeaſonably awakened out of our pleasant, but moſt pernicious drowzineſs. Troubles will be ſo much the more ſinking, and intolerable, by how much they ſteal uponus by way of ſurprizal. For look, as expectation deflowers any temporal comfort, by fucking -out much of the ſweetness thereof before-hand, and ſo we find the leſs in it when we come to the actual enjoyment : So the expectation of evils abates much of the dread and terror, by accuſtoming our thoughts before-hand to them, and making preparation for them: So thatwe findthem not ſogrievous, amazing, and intolerable, when they are come indeed.

This was exemplified to us very lively by holy Mr. Bradford the martyr, when the keeper's wife came running into his chamber, ſaying, 'O, Mr Bradford, I bringyou heavytidings, ' for to-morrowyou must be burned, your chain isnowbuying, *and preſentlyyou mustgo to Newgate.' He put off his hat, andlooking up toheaven, faid, O Lord, I thankthee for it; I have looked for this a long time: Itcomes not ſuddenly to me, the Lord make me worthy of it. See in this example the fingular advantageof a prepared andready foul. Reader, The cup of fufferings is a very bitter cup, and it is but needful that we provide fomewhat to ſweeten it, that we maybe able to receive it with thanksgiving ; and what thoſe fweetening ingredients are, and how to prepare them, you will have ſome direction andhelp in the following diſcourſe; which hathonce already been preſented to the public view; and that itmayat this time alſo(wherein nothingcanbemoreſeaſonable) become farther useful, and affifting, to the people of God in their preſentduties, is thehearty defire of

Thine,

and the church's fervant in Christ,

JOHN FLAVEL

VOL. VII.

298 Preparations for Sufferings : Or, Acts xxi . 13 . Then Paul answered, What mean ye to weep, and to break my heart ? For I am ready not to be bound only, but also to die at Jerufalem for the name of the Lord Jejus.

CHAP. I.

Wherein the text is opened, andthe doctrinepropounded. THE Divine providence is not more ſignally diſcovered in governing the motions of the clouds, than it is in dil poing and ordering the ſpirits and motions of the miniſters of the goſpel, who, in a mystical ſenſe, are fruitful clouds, todif penfe the ſhowers of goſpel-bleſſings to the world. The mo tion of the clouds is not ſpontaneous, but they move as they are moved by the winds; neither can goſpel-miniſters chufe their own ſtations, and govern their own motions, but mustgo when and where the Spirit and providence of God directs and guides them ; as will evidently appear in that dangerous voyage to Jerufalem in which the apostle was at this time engaged. Acts xx. 22. " And now, behold, Igobound inthe Spiritto " Jerufalem," [bound in the Spirit :) Alluding tothewateryva pours which are bound up in clouds, and conveyed according to the motions of the winds. This journey was full of danger; Paul foreſaw his buſineſs was not only to plant the gospel al Jerufalem with his doctrine, but to water it alſo with his blood; but ſo effectually was his willdetermined by the will of God, that he chearfully complies with his duty therein, whatsoever difficulties anddangers did attend it.

And indeed itwas his great advantage, that the will of God was ſo plainly, and convincingly revealed to him touching this matter ; for no fooner did he employ himself to obey this call of God, but he is preſently affaulted by many ſtrong temptations to decline it .

The firſt rub he met in his way, was from thediſciples of Tyre, who pretending to ſpeak by the Spirit, ſaid unto Paul, thathe ſhould not go up to Jerufalem, Acts xxi. 4. The Lord by this trying the ſpirit of his apoſtle much, as he didthe youngprophetcoming from Judea to Bethel, 1 Kings xiii. 18. but not with like ſucceſs.

His next diſcouragement was at Caeſarea, where Agabus (whom Dorotheus affirms to be of the ſeventy-two diſciples, and hadbefore prophefiedof the famine inthe reign of Claudius,

The best Work in the worst Times. 299 which accordinglycame to paſs) takes Paul's girdle, and binding his own hands and feet with it, faid, " Thus faith the Holy " Ghoſt, ſo ſhall the Jewsat Jerufalem bind the manthat own- " eth this girdle, and ſhalldeliver him into the hands of the " Gentiles," Acts xxi. 11. And furely he was not ignorant what he muſt expect whenever he ſhould fall into their hands ; yet neither could this affright him from his duty.

But then, laſt of all, he meeteth with the foreft trial from hisdearest friends, whofell uponhim with paſſionate intreaties, and many tears, beſeeching him to decline that journey : O they could not give up ſuch a miniſter as Paul was ! this even melted himdown, and almoſt broke his heart, which yet was eafier todo, than to turn him out of the path of obedience : Where, by the way, we may note two things : First, That divine precept, not providence, is to rule out our wayof duty.

Secondly, That no hindrances, or diſcouragements, whatfoever, will justify our neglect of a knownduty.

All theſe rubs he paſſes over ; all theſe diſcouragements he overcame, with this heroic and truly Chriſtian reſolution in the text; " What meanye toweep, and to break my heart ? For " I am readynot tobe bound only, but alſo to die at Jerufalem, " for the name of the Lord Jeſus."

In which words we have,

1. Aloving and gentle rebuke. 2. Aquieting and calming argument. First, He lovingly and gently rebukes their fond and inordinate forrow for his departure, in theſe words, What mean ye to weep, and to break my heart ? As if he ſhould ſay, What mean theſe paſſionate intreaties, andtempting tears ? To what purpoſe is all this a-do ? They are but fomany ſnares of Satan, to turn myheart out of the way of obedience : You do as much as in you lies to break my heart; let there be no more of this, I beſeech you.

Secondly, He labours to charm their unruly paſſions with a veryquieting and calming argument ; For I am ready, &c. ετοίμως εχω, parate habeo. I am prepared, and fitted for the greateſt ſufferings which ſhall befal me inthe pursuit of my duty; be it a priſon, or be it death, I am provided for either : Liberty is dear, and life much dearer, but Chriſt is dearer than either.

Butwhat was there in all this, to fatisfy themwhoſe trouble itwas to fee him ſo forward ? Let the words be conſidered, Pp2

1 300 Preparations for Sufferings : Or, andwe ſhall find diversthings inthem tofatisfyand quiet their hearts, and make themwilling to give him up.

First, Iam ready; that is, God hath fittedandpreparedmy heart for thegreateſt ſufferings; this is the work of God: flefn andblood would never be brought to this, were not all its intereſts and inclinations ſubdued, andover-ruled by the Spirit of God. Whatdoye therefore in all this, but work against the deſign of God, who hath fitted and prepared my heart for this fervice ?

Secondly, Iam ready; that is, mywill andreſolution ſtands ina fullbent, my heart is fixed, you cannottherefore ſtudy to domeagreater injury, than to diſcompoſe and diſorder my heartagain, by caſting ſuch temptationsastheſe in myway, to cauſe the fleſh torebel, andtheenemy that iswithin to renew hisoppoſition.

Thirdly, Iam ready ; that is, myheart is ſo fixed to follow thecallof God, whatever ſhall befal me, that all your tears and intreaties to the contrary are but caſt away; theycannot alter my fixed purpoſe ; you had asgoodbe quiet, andchearfullyre-

ſign me to the will of God.

Thus you feethe equipage and preparation of Paul's ſpirit to receivebothbonds anddeath for Chriſt at Jerufalem; this made him victorious over the temptations of friends, and the malice and cruelty of his enemies : By this readiness , and preparation of his mind, he was carried through all, and enabled to finiſh his courſe with joy. From hence the obſervation is, Doct. That it isa bleſſed and excellent thing, for thepeople of God to be prepared, and ready for the hardest fervices, andworst of sufferings, to which the Lordmay callthem. This is that which every gracious heart is reaching after, praying, and triving toobtain; butah ! how few will attain it!

Certainly there are notmany among the multitudes of theprofefſors of this generation, that can fay as Paul here did, " I am " readytobebound, or todie for Chriſt ."

CHAP. II. Shews, that although God takes no delight in afflicting hispeople, yet hefometimes expoſeth them to greatand grievous fufferings; witha brief account why, andhow he calls them thereunto. T

1 HE mercies and compaſſions of God over his people, are exceeding greatand tender, Pfal, ciii. 13. "Likeas " a father pitieth his children, to the Lord pitieth themthat

The best Work in the worst Times

" fearhim." He delights not in afflicting and grieving them, Lam. iii. 33. " He doth not afflict willingly, nor grieve the " children of men." The ſcripture intimates to us aſeeming conflict betwixt thejuſtice and mercyof God, when he isabout to deliver uphis people intotheir enemies hands, Hofea xi. 8, 9. " How ſhall I give thee up, Ephraim ? How ſhall I deliver " thee, Ifrael ? Howſhall I make thee as Adma ? How ſhall " I ſet thee as Zeboim ? Mine heart is turned within me, my " repentingsare kindled together." Which thews us withwhat reluctance, and great unwillingneſs the Lord goes about ſuch awork as this. The work ofjudgment is his Arangework, it pleaſes him better to execute the milder attribute of mercytowardshis children. Hence we find, whenhe ispreparing to executehisjudgments,thathedelays the execution as long as thehonourofhisname, andſafetyofhispeople will permit,Jer.xliv.23. of Hebears tillhecan bear nolonger: he often turns awayhis

Wat wrath from them, Pfal. Ixxviii. 38, 39. He tries themby leffer judgments, and gentler corrections, to prevent greater, Amos iv. 6. When his people are humbled under the threatenings of his wrath, his heart is melted into compaffion tothem, Jer. xxxi . 17, 20. and whenever his mercy prevails againſt judgment, it is with joyand triumph, Jam. ii. 13. Mercy rejoiceth against judgment.

For he feels his own tender compaſſions yerning over them ; he foreſeeth, and is nowaywilling togratifythe inſultingpride of his, and their enemies. Deut. xxxii. 26, 27. I faid I " would ſcatter them into corners, Iwould make the remem- " brance of them toceaſefrom among men, were it not that I " feared the wrath of the enemy, leſt their adverfaries ſhould " behave themselves ſtrangely," &c.

Yet all this, notwithstanding, it often falls out, by the provocations of his fons and daughters, that the Lord gives them up into the hands of their enemies for the correction of their evils, and the manifeſtation of his own glory. Seneca, though aheathen, could ſay, that God loves his people with a mafcu . line love, not with awomaniſh indulgence, andtenderness: If need require, they ſhall be in heaviness through manifold temptations, 1 Pet. i. 6. He had rather their hearts ſhouldbe heavy under adverſity, thanvainand careleſs under profperity ; the choiceſt ſpirits have been exerciſed with the ſharpeſt ſufferings, and thoſe that now shine as ſtars in heaven, have been trode under foot asdung on the earth, 1 Cor. iv. 11, 12, 13. " Unto this preſent hourwe both hunger and thirst, and are " naked, and buffeted, and have no certaindwelling-place,

302 Preparations for Sufferings: Or, " and labour, working with our ownhands ; being reviledwe " blets , being perſecuted we ſuffer it,beingdefamed we intreat ; " we aremade as the filth of theworld, and the off-fcouring of " all things unto this day." The eleventh chapter to the Hebrews is a compendium of the various and grievous ſufferings of the primitive faints: They were tortured, they were fawn " afunder, were tempted, were flain with the fword, they "wandered about in ſheep-skins and goat-skins, being afflicted, " deftitute, tormented, of whom the world was not worthy ; they wandered in deferts, and in mountains, indens, and " cavesof the earth." And since the earth hath dried up thoſe rivers of precious blood, whereof the facred records make men tion, what feas of Chriftians blood have fincethoſe days been Thed by bloody perfecutors ? Hiſtories inform us, that in the ten primitive perfecutions, fo many of the faints and martyrs of Jeſus Chrift have been flain, as that you may allow five thousand aday to every day in the whole year. Thoſe bloody emperors ſported themselves with the deaths of God's dearest faints; many precious Chriftians were burnt by night at Rome, to ſerve as torches to light their enemies in their paſſage through the ſtreets; eight hundred thousand martyrs are mentioned within the fpaceof thirtyyears, ſince the Jeſuits aroſe out of the bottomleſs pit. To what grievous sufferings did the Lord give up thoſe precious fervants of Chriſt, the Waldenſes, and Albigentes, who received the light of reformation about the year 1260, when thefogs of Antichriſtian darkneſs had overſpread the earth ! a people found in judgment, as appears by their letters, catechiſms, andconfeffions, which are extant; apeople of a fimple, plain, and inoffenfive behaviour: Yet, with what furyand ragedid that impious pope Pius perſecute them to deſtruction! drivingthem into the woods andmountains,except the aged, and children that could not flee, who were murdered in the way : Some famiſhed in the caves, and clefts of the rocks ; others enduredthe rack for eight hours together; ſome beaten with iron rods, others thrown from the tops of high towers, and daſhed topieces.

Whatbloody ſhambles, and flaughter-houſes, have France, Ireland, and England, been made by popiſh cruelty ! More mightbe related out of each ſtory, than a tender-hearted reader is able tobear the rehearsal of. But what God hath done, he maydo again : We are not better than our fathers, diſmal clouds of indignation are gathering over our heads, charged withdouble deſtruction; ſhould the Lord pleaſe to make them

The best Work in the worst Times. 303 break uponus ; we cannot imagine the rage of Satan to be abated, now that his kingdomhaftens to its period, Rev. xii. 12. nor are his inftruments grown leſs cruel, and skilful to deſtroy. The land, indeed, hath enjoyed a long reſt, and this generation tis acquainted with littlemore of martyrdom, thanwhat thehi-

of former times inform us of: But yet let no man befool himſelf with a groundleſs expectation ofcontinuing tranquillity. Auguſtine thinks that the bloodyſweat which over-ranthebody of Chriſt in the garden, ſignified the ſnarp and grievous ſuffer- -ings which in his myſticalbody he ſhould afterwards endure ; and indeed it is atruth, that theſe are alſo called the remainsof

Col. i. 24. His personal sufferings were indeed compleated at his refurrection, that cup was full to the brim, towhich nodrop of fufferings can be added; but his fufferings in his myſticalbodyare not yet full; by his perfonal fufferings he fully fatisfiedthe wrath of God, but the fufferings of - his people have not yet fatisfied the wrath of men : Though millions of precious ſaints have ſhed their blood for Chriſt, whoſe ſouls are now crying under thealtar, Howlong, Lord!

10 how long! yet there are many more coming on behind, in the fame path of perfecution, and much Chriſtian blood muſt yet be ſhed, before the mystery of God be finiſhed ; and notwithſtanding this lucid interval, the clouds ſeem to be returning again after the rain. Thus you ſee towhat grievous fufferings the merciful God hath ſometimes called his dearest people.

NowGod maybe faid to call forth his people to fuffer, when he fo hedgeth them inbyprovidence, that there is noway to eſcape ſuffering, butby finning; whatsoever providence labours with fucha dilemmaas this, is a plain fignification of God's will to us in thatcafe. We may not now expect extraordinary calls to ſufferingwork,as ſome of the faintshad of old,Gen. xxii . 2. Acts ix. 16. but when our way is ſo ſhut up by providence, that we cannot avoid fuffering, but by ſtepping over the hedge of the command, God will have us look upon that exigence as his call to fuffer : And if the reaſons be demanded, why the Lord, who is ſo inclined to mercy, doth often hedge in his own people, by his providence, in a fuffering path; let us know, that in todoing, hedoth both,

1. Illuſtrate his own glory. And, 2. Promote his people's happiness . First, Hereby the moſtwife God doth illuſtrate the glory of his own nam clearing up the righteouſneſs of his ways by the fufferings of his own people : By this the world ſhall fee, thathow well foever he loves them, hewill not indulge or pa

304 Preparationsfor Sufferings : Or, tronize their fins ; if they will beſo diſingenuous toabuſe his favours, he will be ſo just to make them fuffer for their fins, and by thoſe very fufferings will provide for his own glory, which was by them clouded in theeyes of the world. Hehates not finajot the lefs, becauſe it is found in his own people, Amos iii. 2. And though, for the magnifying of his mercy, hewill pardontheir fins, yet, for the clearing of hisrighteouf nefs, he will take vengeance upon their inventions, Pfal. xcix. 8.

Moreover, by expofing his people to ſuch grievous ſuffer ings, he gives a fit opportunity to manifeſt thegloryof his pow er in theirfupport, and of hiswisdom, in the marvellous ways of their eſcape anddeliverance. It is one of the greatest wor ders in the world, how the church ſubſiſts under fuch fierce and frequent affaults as are made upon it by its enemies. " I will "turn afide(ſaidMoſes) andfeethis great fight, why the bufh " is notconfumed," Exod. iii. 3. That flaming bush was2 lively emblem of the oppreſſedchurch in Egypt; the crackling flames noted the heat of their perfecution, the remaining of the bush unconfumed in the flames, ſignified the wonderful power of God in their preſervation : No people are ſo privileg ed, ſoprotected, ſo delivered, as the people of God. Much leſs oppoſitionthan hath been made against the church, hath overturned, and utterly destroyed, the mighty monarchies of the world.

- Sic Medus ademit Allyrio, Medoque tulit moderamina Perſes, Subjecit Perfen Macedo, ceffurus et ipfe Romanis-

Affyria's empire thus the Mede did ſhake, • The Perſian next, the pride of Media brake; • Then Perfia funkby Macedonia preſt, •That, in its turn, fellby Rome at last.'- Andno leſs admirable is the wisdom of God, in fruftrating and defeating the moſt deep, anddeſperate deſigns of hella gainst his poor people. Now, you mayfee the moſt wife God going beyond a malicious and ſubtle devil, overturning in : moment thedeep laid deſigns, and contrivances of many years, andthat at the very birth and point of execution, Efth. vi. 1. foaring the wicked in the works of their own hands ; making their own tongues to fall upon them ; working out fuch mat

* Claudian, lib. 3. in laudes Stillicones.

The best Work in the worst Times 305 vellous ſalvations with his own hand, as fills them with aftonishment andwonder. Pfal. cxxvi. 7. " When the Lord turn- " ed back the captivity of Zion, we were like them that " dreamed."

Secondly, AsGod provides for his ownglory, by the ſufferings and troubles of his people; ſo he advanceth their happineſs, and greatly promotes their intereſt thereby.

For, First, Theſe troubles are ordered as ſo many occafions andmeans to mortify the corruptions that are in their hearts ; there are rank weeds ſpringing up inthe beſt ſoil, which need

winter weather to rotthem : And, certainly, ifwe reckon humility, heavenly-mindedness, contempt of the world, and longing defires afterheaven,tobethereal intereſt and advantage of the church ; then it is evident, nothing ſo much promotes their intereſt, as a fuffering condition doth: Adverſity kills thoſecorruptions which proſperity bred.

Secondly, By theſe trials their fincerity is cleared, tothe joy and fatisfaction of their own hearts; manyadoubt and fear, which had long entangled and perplexedthem, is removedand answered. When adverſity hath given them proof, and trial of their own hearts, one ſharp trialwherein God helps us to be faithful, will do more to fatisfy our fears, and reſolve our doubts, than allthe fermons that ever we heard inour lives coulddo.

Thirdly, Theſe ſufferings andtrials of the church, are ordainedto free it ofabundanceof hypocrites, which were its reproach, as well as burden, Amosix. 9, 10. Affliction is a fur. nace to feparate thedroſs from the more pure and noble gold. Multitudes of hypocrites, like flies inahotfummer, are gene ratedby the church's profperity; but this winter weather kills them : Manygaudy profeſſors grow within the incloſureof the church, like beautiful flowers in the field, where they ſtand, during its peace and proſperity, in the pride and bravery of their gifts and profeſſions ; but the wind paſſeth over them, and they aregone, and their places ſhall know themno more ; toallude to that in Plalm ciii. 16. Thunder and lightning is veryterribleweather, but exceedinguſeful topurify andcleanſe ✓the air.

Fourthly, The church's ſufferings are orderedand ſanctified, to endear them to each other. Times of common ſuffering, are times of reconciliation, and greater endearments among the people of God ; never more endeared, than when moſt perfe- ✓cuted; never more united, than when moſt ſcattered, Mal. iii. VOL . VII. ९१

306 • Preparations for Sufferings : Or, 17. " Then they that fearedthe Lord, ipake often one to ano " ther." Certainly there is ſomething in our fellowship in the fame fufferings, that is endearing and engaging ; but thereis much more in the diſcoveries thatperfecution makes of the fio cerity of our hearts, which, it may be, was before entertained with jealoufy ; and there is yet more than all this in the re proofs of the rod, whereby they are humbled for their pride, wantonneſs, and bitterness of their ſpirits to each other, and made tocry, in the ſenſe of theſe tranfgreffions, as Pfal. lxx. 8. " Remember not againſt us former iniquities."

Lastly, By theſe troubles and diſtreſſes, they are awakenedto their duties, and taught to pray more frequently, ſpiritually and fervently. Ah ! what drowſineſs and formality is aptto creep in upon the beſt hearts, in thetime of profperity; but when the storm riſes, andthe fea grows turbulent and raging, now they cry, as the diſciples to Chrift, Lord, fave us, w perish. They ſay muſic is ſweetest uponthewaters ; I am fure the ſweeteſtmelody of prayer is upon the deep waters of affic tion: For theſe, among many other righteous, wife, and hat ends, the Lord permits and orders the perfecutions and diftre

ſes of his people.

CHAP. III.

Shews, that it is usualwith God to premoniſh his people ofot proaching trials andfufferings ; withfomeaccount of the mat nerhow, and the reason why heso forewarns them. Adaylar andforces SPaul had many clear premonitionsand fore-notices of the notbe furprizedby them when they came ; ſo it is usual with God (though not in ſuch an immediate and extraordinary a mat ner) to admonish the world, and eſpecially his own people, great trials and ſufferings before hand. Amos iii. 7. " Surely " the Lord will do nothing, but he revealeth his fecrets unt " his ſervants the prophets." Thus, when hewas about tobring the floodupon the world, he gave one hundred and twentyyears warning of it before it came, Gen. vi. 3. and when he was to deſtroy Sodom, he faith , Gen. xviii. 17. " Shall I hide from Abraham the thing " that I do ?" And the like diſcovery he made about the fame judgment to Lot, Gen.xix. 12, 13, 14. Sowhen the captivi ty of the Jews was nigh at hand, the people had many fore

The best Work in the worst Times. 307 warnings of it; God forewarned them both minifterially and providentially ; he warned themby the prophets, Ezek. iii. 17. " Hear the word of my mouth, and give them warning from me" Andwhen the time drew nigh to execute the judgment determined upon Jerufalem, and the temple, how plainly did Chriſt foretel them of it ? Luke xix. 43 , 44. " Thine " enemies ſhall caſt a trench about thee, and compaſs thee " round, and keep thee in on every fide, and ſhall lay thee evenwith the ground, and thy children within thee." Andwhen the ſtorm was juſt ready to fall, * theirown hiſtoriantells us, a voice was heard in the temple, faying, Migremus hinc, Let usgohence. Which voice † Tacitus alſo men- * tions in his annals, affirming it to be more than a human ' voice, telling them God was departing, and that it was accompanied with a ruſhing noiſe, as of perſons going out.. • Theſe were extraordinary warnings.' The like ſigns have beengiven to divers other nations, by dreadful eclipses of the heavenly bodies, portentous comets , earthquakes , andother ſigns *of judgment. Now, though we have no ground to expect ſuch extraordinary warnings, yet we have the moſt apparent and certain ſigns of approaching calamities ; after which, if they furprize us, ✓the fault muſt lie in ourowninexcuſablenegligence ; forwe have a ſtanding rule to govern ourſelves in this matter, and that is this; When the ſame ſins are found in one nation, which have ' brought down the wrath of God upon another nation, it is ' an evident ſign ofjudgment at the door; for God is unchange- ' able, juſt, and holy, and willnot favour that in one people, ' which he hath punished inanother, norbleſs that inone age, 'which he hath curſed in another. Upon this very ground it was, that the apostlewarned the Corinthians,by the example of the Ifraelites, whoſe ſins had ruined them in the wilderneſs, 1 Cor. x. 6. " Now theſe things were our examples, to the in66 tentwe ſhould not luſt after evil things, as they alſo lufted." As if he ſhould ſay, Look upon thoſe dead bodies which are, as itwere, caft up upon the ſame ſcripture-ſhore for a warning to you : Follow not the fame courſe, left you meet in the ſame curfe; if you tread the fame paths, expect the fame puniſhment. God is as righteous now, as he was then ; he hates, and will puniſh ſin inyou, as much as he did in them.

Jofephus de bello Jud. lib. 7. cap. 2. † Audita major humana vox excedere Deos, fimul ingensmotus excedentium. Tacitus, lib. 21 .Qq2

308 Preparationsfor Sufferings : Or, Letus thereforeconfiderwhat thoſe provocations were, that haftened the wrath of Godupon hisown Ifrael, apeople that were nigh and dear unto him ; a people uponwhomhe ſpentas much of the riches of his patience, asuponanypeople in the world; that ſowe may reckon whereabout we are at this day, and what is like to be the lot of this finful and provoking generation; andwe shall find, by the conſentofall the prophets, thattheſe ſinswerethe immediate førerunners, and proper catfes of their overthrow.

First, The great corruptionof God's worſhip among them kindledhis wrath, andhaftenedtheir ruin, Plal.cvi. 39,40, 41, 42. They were defiled with their own works, and went a " whoring with theirown inventions; therefore was thewrath " of Godkindled against his own people, infomuch that heab- "horred his own inheritance, andhegavethem into the hand " of the heathen, and they that hated them ruled over them; " their enemies alſooppreſſedthem, and theywere broughtinto "ſubjectionunder their hand." They that will not bear the golden yoke of Chriſt, ſhall be galledwiththe ironyoke of men: nothing more provokes the anger of God, thanthe adulterating of his worship ; a man will bear a thousand infirmities in the wifeof his boſom, but unfaithfulneſs in the marriage-covenant breaks his heart. After the mannerofmen, ſoabuſed and grieved, the Lord expreſſeth himself, Ezek. vi. 9. " I am broken with " their whoriſh heart, which hathdeparted from me, andwith " their eyes thatgo awhoring after their idols." Men cannot invent a ſurer, and ſpeedier way to their own ruin, than to bringtheir own inventions into God's worship. Secondly, Incorrigible obſtinacy andimpenitency,undergentler ſtrokes, and leſſer judgments, makes way for utter ruinand defolation, Amos iv. from the 6th to the 12thverſe. Scarcity, mildews, peſtilence, and ſword, had been triedupon them, but without effect ; for the remnant that eſcaped thoſe judgments, (although plucked as ſo many brands outof the fire, in which their fellow ſinners periſhed)were not reformedby thoſe gentler andmoderated judgments.

Thirdly, Stupidity, and ſenſelessness of God's hand, andthe tokensof hisanger, was aprovoking cauſe, and forerunningof their national defolation; theyneither law the handof God when itwas liftedup, nor humbled themselves under itwhenit was laidon ; the hand of Godisthenſaid tobe lifted up, when the providences of God prepare and poſturethemſelves for our affliction. When the clouds ofjudgment gather overourheads, and grow blacker and blacker, as theirsdiduponthem, anddo

upori us at thisday, but theytook no notice ofit, Iſa. xxvi. 11. " Lord, when thy hand is lifted up, they will not ſee;" and (which is the height of ſtupidity) they all remained ſenſeleſs, and regardleſs,when the hand of God was laidupon them. Ha. xlii. 24, 25. " WhogaveJacob for a fpoil, andIſrael totherob " bers ? Didnot the Lord, he againſt whom wehave finned ? " for they would not walk in his ways, neither were theyobe- " dient tohis law. Therefore hehath poured upon them the " furyof his anger, and the ſtrength of battle; and ithath ſet " him, on fire round about, yet he knew not; and it burned " him, yet he laid it not toheart." O prodigious ſottiſineſs ! It was not ſome ſmall drops of her God's anger, but the fury of his anger; not fome lighter skir-

тор smith of his judgments with them, but thestrength of battle : Itwas not fome particular ſtroke upon ſingle perfons, or fami- - lies, butit fet himon fire roundabout,ageneral conflagration ; yet all this would not awakenthem. bee Fourthly, The perfecution of God's faithful miniſters, and ed people, was another fin that procured, and a ſign that foretold ak the deſtructionoftheirnation. 2Chron. xxxvi. 15, 16. "And " the LordGod of their fathers ſent tothembyhis meſſengers, " riſing up betimes, and ſending; because he hadcompaffion " on his people, and onhis dwelling-place : but theymocked " the meſſengers of God, anddeſpiſedhis words, and miſuſed " hisprophets, until thewrath of the Lord aroſe against his people, till therewas noremedy." There were alſoa number of upright fouls among them, who defired toworſhip God according to hisown preſcription; but aſnare waslaid for them in Mizpeh, andanet ſpread for them upon Tabor, Hof. v. 1. and this hastened judgment towards them : Mizpeh and Tabor were places lying in the way betwixt Samaria and Jerufalem, where the true worship of Godwas : and inthoſeplaces ſpies were fetby the priests toobſerve, and inform against them; fo that itbecame very hazardous to attend the pure and incorrupt worship of God, which quicklyhattened ontheir ruin.

Fifthly, The removal of godly anduseful men bydeath, in more thanordinary haſte, was to them a ſign of deſolation at hand. Ifa. lvii. 1. " The righteous periſheth, and no man lay- " eth it to heart; and merciful men are taken away, none con- " ſidering that the righteous is taken away from the evil to " come." In this cafe God acts towards his people, as the huſbandman in acatching harvestdothbyhis corn; hehurries itwith a shuffling haſte into the barn, when he seesa ſtorm coming : or as a careful father with his fons that are abroad at

310 Preparationsfor Sufferings: Or, ſchool, who fends his horſe to fetch them home ſpeedily,when he hears the plague is begun in the place. Upon this ground the prophet Micah bewails himself, Micah vii. 1. " Wo is me, " for I am as whenthey havegathered the ſummer-fruits, as the " grape gleanings of the vintage, there is no cluſter to eat ; my " foul defired the firſt ripe-fruit." 2d. Alas ! alas ! what miferable days are at hand! what miſeries muſt I expect to fee ! The pleaſantcluſters, (i.e.)the ſocietiesofthe ſaints, are gathered awayby the hand of death; there are but few that remain, hereandthere a ſingle ſaint, likegrapes after thevintage isdone, two or threeupon the utmoſt branches.

Sixthly, The general decay of the life and power of godlineſs among them that were left, forebodeddeſtruction at the door: this is both a provoking fin, anda fore-running ſign of national calamity. Hotea iv. 18. Their drink is fowre. Ame taphor lively expreſſing the deadness and formality of the people in the worship of God. It was like fowre, or dead drink, whichhath loft its ſpirit and relith, and is become flat. Such were their duties ; no ſpiritual life, affection, or favour inthem: they heard, as if theyheard not, and prayed, as if they prayednot; the ordinances of God were tothem as the ordinances of men, of which the apostle faith, that they perish in the ufing.

Seventhly, To conclude ; Mutual animoſities, jars, and divifions, were to them manifeſt ſymptoms of national calamities and defolations : for then Ephraim envied Judah, and Judah vexed Ephraim, Iſa. xi. 13. Hofea ix . 7. " The days of vifita- " tion are come, the days of recompence are come, Ifrael ſhall " know it : The prophet is a fool, the ſpiritual man is mad, for " the multitude of thine iniquities, and the great hatred."

When ſuch ſymptoms of God's indignationdo appear upon anypeople, the Lord, by them, as by ſo many glaring meteors, and blazing comets, forewarns the world that hisjudgments are near, even at the door. Theſe ſigns all men ought to obſerve, and behold with trembling. If you ask, WhydothGod uſually give ſuch warnings of his indignation before it comes ? The realons are,

1. To prevent the execution. 2. To make them more tolerable. 3. To leave the incorrigible inexcuſable.

First, Warning is given, withdeſign to prevent the execu tion ofjudgments, Amos iv. 12. " Therefore thus will I do " unto thee, O Ifrael ; and becauſe I will do this unto thee, "prepare to meetthy God, O Ifrael;" (i. e.) Prepare thyfelf

tomeet me in the way of myjudgments, by humiliation and interceſſion, to prevent the execution. And what elſe was the deſign of God in ſending Jonah to that great city Nineveh, but toexcite them to repentance for the prevention of their ruin. ThisJonah knew to be the Lord's meaning,how poſitive ſoever thewordsofhis commiffionwere ; and therefore he declinedthe meſſage to ſecure his credit ; knowing, that if upon warning given they repented, the gracious nature of God would foon melt into compaſſion over them, and free-grace would make him appear as a liar ; for ſo we must expound hiswords, Jonah iv. 2. " Was not this my ſaying, when I was yet inmy country ? " Therefore I fled before unto Tarſhich for I knew that thou " art a gracious God, and merciful, flow to anger, and of great " kindness, and repenteſt thee of the evil." 2. d. Yea, Lord, I knew before-hand it would come tothis; thou ſendeſtme pofitively todenouncethy judgments to Nineveh, mean time defiring nothing more than that the execution of them might be prevented by their repentance. And thus thy mercy hath expoſedmy reputation, in ſaving them from deſtruction.

Secondly, God forewarns his people of judgments, to make them moretolerablewhentheycome : expected evils arenothing

heavy, as thoſe that come by furprizal ; for look, as the long expectation of a mercy makes it leſs ſweet, our thoughts having anticipated and fucked out much of the ſweetneſs beforehand; ſo the expectation of judgments before they befal us, make them leſs bitter and burdenſome than elſe they wouldbe, the foul having inured and accuſtomed itſelf to them, by frequent thoughts, and prepared and made ready itſelf to entertain them, as Paul did in my text. To prevent the diſciples furprizal, and offence, at thoſedays of perſecution that were coming upon them, Chriſt foretold them, and gave them fair - warning before-hand, John xvi . 4 .

Thirdly, He forewarns his people of approaching dangers, to leave the incorrigible wholly inexcuſable, that thoſe who havenoſenſeoffin, norcaretoprevent ruin, mighthavenocloke for their folly when judgments overtake them. " What wilt " thou ſaywhen he ſhall puniſh thee ?" Jer. xiii. 21, 22. As if he ſhould ſay, What plea, or apology is left thee, after ſomany fairwarnings, andtimely premonitions ? Thou canst not ſay, I have ſurprized thee, or that thou waft ruined before thou waſt warned. Thy deſtruction therefore is of thyſelf.

312 Preparationsfor Sufferings : Or, CHAP. IV.

Demonstrating the excellency ofaprepared heart for the worst ofsufferings ; andwhat a bleſſed thing it is to be ready to be bound, or todiefor Christ, as Paulherewas. IAm ready.] Obleſſedframeof ſpirit! howhard, buthow happyis it toget aheart ſo tempered! Every Chriſtian can ſay, I would be ready, and the Lord make me ready for fufferings; but few can ſay, Iam ready, my heart is preparedand fitted for fuch a work : yet this example ſhews us it is attainable: andwhat ableſſed thing it is to attain it, the following particulars will abundantly convince us.

First, Readiness for ſufferingswill bring the heart of a Chriſtiantoanholy reſt andtranquillity, in a fuffering hour, and prevent that anxiety, perturbation, anddistraction of mind, which puts the finkingweight into afflictions. The more cares, fears, and troubles, we have before our fufferings come, the morecalm, quiet, andcompoſed we are like to be when our -fufferings are come indeed. It is admirable toconſider with what peace andpatience Job entertained his troubles, which, confideringthekinds, degrees, andmanner in which theybefel him, onewould think they ſhouldat least have ſtartled anda mazed him, and puthisfoul(asgraciousandmortified as itwas) intogreat diſorder and confufion; but you find the contrary: neverdidthepatience ofa man triumph at that rate over ad verſity; he worſhips God, owns his hand, andreſigns himſelf uptohis pleaſure, Job i. 20, 21. And whence was this? Surely had his troubles comeby way of ſurprize, he could ne verhave carried it at that rate; butinthe days of his peace andprofperityhe had prepared for ſuchadayas this, Jobill. 25, 26. " Iwas not inſafety, neither had I reſt; yet trouble came; the thing that I feared(faith he)iscomeuponme." He laidit toheart before it came, andtherefore it neither di

nor brake the heart when it came. In like manner the prophet Habakkuk ſtoodupon his watch-tower, (i. e.)he made his obſervationsbythewordupontheprobableeventsof providence, wherebyhe gotaclear foreſightof thoſe trouble fomedays thatwere at hand; which thoughitmade himtrem ble inhimself, yetitgavehim reſtin thedayof evil, Hab. iii.

16, 17, 18. There isa twofoldreſt inthedayof evil, viz. 1. A reſt of deliverance. 2. A reſt of contentation.

The best Work in the worst Times. 1 313 Itisa fingularmercy to find reſtin a man's own ſpirit; to enjoy inward peace, and tranquillity ofmind, when there is ho reſtwithout ; and thewaytoobtain this, isto foreſee, count upon, and make due preparation for troublous times beforehand : evils that come by way of furprizal, are not only amazing, but very frequently deſtructive evils ; it is a fad ag gravation to feel a miſery, before we fear it; thoſe calamities thatfindmenfecure,douſually leave them defperate : the ene my that comes upon our backs hath agreat advantage to ruin us, yet this is the common caſe of the world. " For man " knoweth nothistime, but as the fiſhes are taken in an evil " net, and as the birds that are caught in the ſnare ; ſo are " the fons of men ſnared inan eviltime, when it falleth on " them ſuddenly," Eccl. ix. 12. Thus periſhedtheoldworld; there was but one Noah provided for the flood, and he only, with his family, was preſerved in it : all the reſt were eating and drinking , marrying, and giving inmarriage, until the flood came and ſweptthem all away, Matth. xxiv. 38. Men will not uſe their foreſeeing faculties ; but becauſe it is all quiet to-day, they conclude it ſhallbe fo to-morrow. Thoſe - that are at reſt in theirhabitations, and have got a fafe pillow under their heads, are apt to fall aſleep in ſecurity, anddream pleasantly ofcontinued reſt and peace ; and loththey are to interrupt their ſenſual pleaſure with melancholy thoughts of changes and fufferings. Philoſophers tell us,that immediatelybefore an earthquake the air is very quiet and ſerene; and before the great rain falls,thewind is usually ſtill:were the aſpect offecondcauſes much more favourable and encouragingthan it is; yetthere is cauſe enough, for allthat are wife inheart, tofear and tremble, under the confideration of that national guilt which is treaſuredup, and will certainly produce diſtreſs and trouble. OChriftians! look out fordays ofviſitation ; prepare for a ſtorm, andprovide you an ark, anhiding-place in Chriſt, and thepromiſes, as ever you expect reſt, and peace in your own

whentheearth ſhallbe full of tumults, uproars, and defolations.

Secondly, Our preparation for fufferings is an excellent argument of the honesty and fincerity of our hearts, inthe mattersofreligion : he that makes account of fufferings, and is dailyatwork with his own heart, mortifying its corruptions, weaning its worldly affections, exciting and making ready its fuffering-graces, refolving inthe ſtrength of God, to takehis VOL.VII. 7

1 Rr

314 Preparationsfor Sufferings : Or, lot with Chriſt, where-ever, andhowsoever it ſhall fall; this is theman that hath deliberately cloſed with Chriſt upon his own terms, and is like tobe the durable and victorious Chriſtian.

As for hypocrites, (Chriſt's ſummer friends) theyhave either their exceptions against the ſeverities ofreligion, and ftudy to ſecure to themſelves a retreat from danger, or elſe they rush inconfiderately into the profeſſionof Chriſt, neverdebateing the terms which he propoſes to all that will follow him, Mark viii. 34. The neceſſity ofa rational and well-advifed cloſurewith Chriftupon fuffering andfelf-denying terms, is byhimselffully fetforth in that excellent parable, Luke xiv.

25, 26, 27, 28. There was a great multitude that followedhim at that time ; Chrift begantogrow in requeſt among them ; they flockedfrom allparts to fee and hear him; but he forefaw, that if once a ſharp trial ſhould befal them, it would quickly thin, anddiminish that great multitude, and reduce them like Gideon's hoft, into a little handful: and therefore he reſolves to deal candidly and plainly with them; he propounds his terms, and ſets down his conditions, which every oneofthem muſt ſubſcribe, that willfollow him ; the fum of which is this, " Lethim denyhimself, take up his croſs, and " follow me." And to evince the rationalityoftheſe terms, he argues, from the most common andobvious practices of men in their civil affairs : no man, that exerciſeth reaſon, willbegin tobuild an houfe, and lay a large foundation, when he is not provided with a ſtock to carry upthe walls, and complete the work: no man, inhiswits wouldengage with ahandful of men, against a great armed multitude; poſſibly theymayintend toface, butnoman would thinkthey intendto fight the enemy, onſuch adifadvantage. Juſt ſo ſtands thecafe in our profeffion of Chriſt ; ifwe really intend togo through with the buſineſs ofreligion, we must fit down, and computethe coft and charges of Chriſtianity, think upon the worst, as well 23 the beft, reckon upon reproaches, priſons, anddeath for his fake, as well as the easier andmorepleasantparts ofactive 0bedience; and having ſo done, ifthenwe can be contentto runallhazards, and forego allthe reſt upon hisaccount, and accordinglymanage ourſelves in a dayoffuffering,thenwedeal fincerely with Chrift, and clear ourſelves from the danger of hypocrify. It is for wantofthis, that ſomany profeflors faint, and fall away, intimes of temptation, furnishing the devil withfo manytriumphs over religion, and the more upright profeffors ofit. Itwas forwantofdepth ofearth, (i. e.) a deep

1 315 confideration, and well rooted reſolution at first, that the ſto- The best Work in the worst Times. ay-ground hypocrite ſo quickly withered away, whenthe fun ofperfecutionbegan to ſhine fervently uponhim, Matth. xiii. 5,6. Anddoubtless it is to prevent this fatal iſſue of our profefion, that God makes ſuchdeep wounds by convictionuponhis beopleshearts at firſt ; it is for our eſtabliſhment infuture trials, and ſufferings, thathe ſo diſtreſſes, and humbles them; that he nakes ſin ſobitter and burdenſome tothem ; as well knowing hatall this is no more than needs, to prevent theirreturning again tofin, in the times of their temptation. O profeffor ! ifthou be one that art come to Chriſt in this way, andhaſt thus deliberately closedwithhim ; if thou haft as well bethought thyſelf of bearing his croſs, as ofwearing ais crown ; thou hast then a fair evidence of the uprightneſs ofthyheart, than which, the world affords not a ſweeter comfort.

Thirdly, The advantage of preparation for fufferings lies in thisthatitprevents, and cuts offthe ſcandal and offence of the croſs, with reſpect both to ourſelves, andothers.

First, It prevents our own offence at ſufferings ; and by Chrift's own teſtimony, that foul is bleſſed, that is not offendedinhim, Matth. xi. 6. Amongthe multitudes of profeffors, few arefoundthat arenoway offended at fuffering for Chrift ; theyexpectedmuchpeace, honour, and proſperity intheways ofreligion,but findingtheir expectations fruſtrated, and their carnal intereſt rather expoſed, thanſecuredby their profeffion of Chriſt, they go back like thoſe John vi. 66. and walk no morewithhim. And it is very remarkable, that Chriſt dates the offence that men ſhall take at him, from the firſt appearance ofſuffering, Matth. xxiv. 8, 9. " All these are the begin- " nings offorrows, andthen ſhall many be offended." Sorrows and apoftacies commence together.

But, reader, ifthou be one that makeſt it thy buſineſstoforefee, andprepare for an evil day,thou wilthave as good thoughts of Chrift, and hisways at the lowest ebb, asever thou hadſt in the greatest flourish, and time of profperity. "Greatpeace " (faith the Pfalmiſt) have they that lovethylaw, and nothing " ſhall offend them." O happyfoul! whom no troubles, reproaches, or fufferings, are able to offend! thou mayeft meet with priſons, death, banishments, yea, but noneoftheſe things

offend, or stumble thee, but thou shalt peaceably, and fafelypafs over them, becauſe theyare nomorethan thou expecteſt, and provideſt for. Rr2

316 Preparations for Sufferings : Or, Secondly, Andby this means thou wilt alſo prevent the of fence, and ſcandals of others at thewaysofreligion. Itis a ſad, and dangerous thing to be anoccafion ofſtumbling, either to the weak, or to the wicked. " Woe to the world becauſe of " offences, for it mustneeds be that offences come; butwoe " to that man bywhom the offence cometh," Matth. xviii. 7. The apoſtacies and finful compliances ofungrounded profeffors, and weak Chriſtians, intimes oftemptation, are thewo ful occafions ofprejudicing others against religion, and ſheddingtheblood offouls. Ah! itweremuchbetter never tobe in theways ofprofeffion, thanto be there only as a stone of ſtumbling, and a rock of offence to others : but allthis miſ chiefwill be prevented,by thy ferious expectation of, and pro viſion forthe evil day.

Fourthly, A fourth excellency ofpreparation for fufferings lies in this, that ithath a tendency to convince, and awaken thedrowſyworld. O ! if the Lord's people would but engage in this work in earnest, and live as people that are providing for a storm, and reſolve, in the ſtrength of God, to runall hazards andhardſhips for Chriſt,Iam perfuaded it would beof more uſe, to ſtartle, and convince the world, than all the fer mons that ever they heard for here is thatwhichdaſhes and cuts thethroat of all our labours. We preach up felf-denial, and contemptof life, and liberty for Chrift: now though they hcar us preach the neceffity, and excellency of theſe things, andhearyou profeſsthem as your principles ; yet whenthey lookupon the lives ofprofefſors intimes ofdanger, and find no proportion betwixt profeſſion and practice ; whentheyfee us cling to the world, and are as loth to give it up as others i when they obſerve priſons and ſufferings affright and terrifyus asmuch as thoſe that make noprofeſſion; when they ſee us

like hares, at every found, and that welive not looſe from the world, as men prepared to let it go and give it up for Chrift: why then they conclude thatwe dare not truſt our own principles, whenit comes to the push. And how can theybe perfuaded to believe thatwhichthey thinkwe ourſelves donotreallybelieve, although weperfuade them to believeit? My friends, the worldhath eyes to ſee what you can do, as well as ears to hearwhat you canfay ; and as longas they fee youdonomore than others, you maytalkyourhearts out ere they will believe yourwayis better than others.

Butnowwhenperfecution arifeth, didthey feeyouprovid ing yourſelves for it, and puttingon your harness to enterthe lifts, carryyourdeareſtenjoymentsinyourhands,andput on

The best Work in the worst Times, 317 the ſhoe ofpreparation, to followthe Lord throughthe rougheſtways of fufferings; this would convince to purpoſe, and preach the excellency of Chrift, the vanity of the creature, the rationality and certainty of Chriſtian principles, in a more intelligible, and rouzing dialect tothem, than allour cheap, and - eaſycommendations ofthemdid. Andhence it is, that Noah - was ſaid to condemn the world, Heb. xi. 7. "By faith " Noah being wained of God, ofthings not ſeen as yet," (i. e.) of the deluge that was coming,though no appearance ofit yet, the heavens being as clear as ever ; yet believing the -threatning, " He was moved with fear." The fear of God, an effect of his faith in the word of God, moved (i. e.)impelledhim to his duty ; ſet him about his preparation work to provide an ark, and this was it by which he condemned the world, left them excuſelefs. For they not only heard of an approaching floodbyhis miniſtry,but now faw he himself believedwhat he preached,by his daily preparations against it came. O confider this,how much itwould tend to theworld's conviction ; now they will fee that you are in good earneft, and that there is a reality in godliness: this will inducethem to ſearch into the matter more than ever, and remove thoſe prejudicesthey have taken upagainstthe goodways of God, as iftheywere but phantasms andconceits

5 Inthe nextplace, this forefightandpreparation,mustneeds be an excellent thing, becauſe the Spirit of God everywhere fets an honourable character upon it, and always mentions ſuch perſons with some fingular commendation and reſpect. Theſe only were wife men inthejudgment of God, and all the reſt (whatgreat politicians foever they are famed to be amongmen) areaccounted fools, Prov. xxii.3. Ecclef. ii. 14. " The wise man's eyes are inhis head;" that is, he is a foreſeeing man ; " butthe fool goes on,and is puniſhed:" Ruſhes onwithout confideration, ſuſpecting no danger that he atpre ſentfees not, and ſo ſmarts for his folly. Beloved there are figns of the times, as well as of the weather, Mat. xvi. 3. You may fee the clouds ofjudgment gathering, before the ſtorm fallsupon you. And this is the meaning of Zeph. ii. 1, 2 . " Gather yourſelves together, before the decree bring forth, " andthe day paſs as the chaff." Wherethere is a conception ofjudgment there will be a birth, unless the reformations and prayers of the faints cauſe it to miſcarry. But it requires wifdom todifcern this ; they mustbe men of much obfervation, thatcandefcry it ata great diſtance; yetthis maybe done, by confidering what Godhath done in like cafes informer ages,

318 Preparations for Sufferings : Or, whennations havebeenguilty ofthefame fins as now they are: ForGodis asjust now asthen, andhates fin as much aseverhe did; andpartly by attending tothings present, to what fulness, andmaturity, the fins ofanation are grown, Joel iii. 16. orwhatbeginnings ofjudgment arealreadyupon apeople, as harbingers, and forerunners ofmore at hand.

Luke iii. 30, 31. 1 Sam. ii. 12. Or what is the univerſal vote, andcry of God's ministers, who are his watchmen to forefeedanger, Ezek. iii. 17. and histrumpeters todiscover it, Numb. x. 8. Andwhentheſehave one mouth given them, certainlythere is much init, Luke i. 70. Or, laſtly, bypondering thoſe ſcripture-prophecies that yet remain tobefulfilled. They mustall go outtheirtimes, andaccomplish their fullnumber of years andmonths; but certainlythey ſhallbe fulfilled in their ſeaſons.

Byattending to theſe things,a Chriſtian maygive a near gueſs at thejudgments that are approaching a nation, andſo order himself accordingly. Ecclef. viii. 5."A wife man's " heart difcerns both time andjudgment." Andthis is (even inthe judgment of God) a choice point ofwisdom; whereas, on the contrary, heedleſs, and careless ones, that regard not thefe things, are branded for fools,and upbraided with more brutiſhneſs than the beasts of the field, or fowls of the air. Matth. xvi. 3. Jer. viii. 7. " The ſtork inthe heavens, the ſwal- " low, turtle, and crane," obſerve their ſeaſons ofdeparting, and returning upon the approach of the winter andfpring, and that by a natural inſtinct, whereby they prolong their lives, which elfe must perish. But though God hath made man wiferthan the fowls of the air, and beasts of the earth, which by inftinct willquit colder climates, orrun tothe hedgeswhen winter, or ftorms approach ; yet theheavens maybe aitoniſhed at this, to fee nature caſt by ſin ſo far below itſelf; and that in reafonable creatures.

But now, ifthis be foreſeen, then there is a fingular adwantage in a man's hand, either touſe the means ofpreventing thoſe approaching calamities, Zeph. ii. 3. or ifit cannot be prevented, yet to take ſanctuary in Chrift, Mic. v. 5. to run to the promiſes and attributes, Ifa. xxiv. 21. and fohave a good roof over his head while the ſtorm falls and the weather is tempestuous abroad. Andtherefore certainly this preparation is an excellentthing. Whatever the Spirit of Godſpeaks inthe commendation offoreseeing evils, iswith reſpect to thisduty ofpreparing for them; for forefight ofevils without prepara-. tion, rather increaſes,than diminishes the mifery.

The best Work in the worst Times. 319 6. A fixth excellency of preparation lies inthe influence that it hath into a Chriſtian's ſtability inthe evil day. You cannotbutknow thatyour ſtability in that criticalhouroftemptation, is achoice and fingular mercy, inasmuch as all you are worth in the other world depends uponyour ſtanding then. - Rev. xxi. 7, 8. Rom. ii. 6, 7. Luke xxii. 27. neither can you be ignorant how much you are like to be tried, and put to itthen, whether you reſpectthe enemy that engages you , Eph . vi. 12. or your own weakneſs, who have been ſo often foiled in leffer trials, Jer. xii. 5. All thegrace you have will be little enough tokeep the field and bear you up from finking ; and therefore it cannot butbe a bleſſed thing, tobe able to ſtand, andcope withthe greateſt difficulties, in ſuch a time oftrial as that will be. Now he that expects to do this, muſt " put on the whole armour of God." See Ephef. vi. 12, 13,

14. There is no expectation ofſtandingin the evil day, except yourfoot beſhod, that isyour wills prepared,with thepreparation ofthegospel ofpeace.

Itistrue, that our ability toſtand,isnot fromour own inherentgrace; " Forbyhis ſtrength ſhall noman prevail," I Sam. ii.9. And yet it is as true, that without grace,both inherent in - us, and excited and prepared for a storm, we cannot expect to ſtand: For theſe two, grace inherent in us, andgrace exciting * and aſſiſting without are not opposed but, co-ordinated. Grace * in us, is the weapon by which our enemy falls; but then that weapon must be managed by the hand of the Spirit. Well, then, lookupon this as a choice mercy, which tends ſomuch toyour ſtability.

excellency of a prepared heart, is that it is a very high teftification of our love toJeſus Chrift, when we thus ſhew our willingness to take our lot with, him and follow him where-everhe goes. What anhigh expreffion of love was that of Ruth toher mother Naomi ? " Iwill notgo back, but " where thou lodgeſt I willlodge, and where thou goeft I will " go." It is excellent when a foul can ſay to Chriſt, as Ittai to David, 2 Sam. xv. 21. " Surely in whatplace my Lord the " king ſhall be, whether in death, or inlife, even there alſo " will thy fervant be." This is love indeed, to cleave to him in a time of fuch diſtreſſes and dangers. This is " love " which the waters cannot quench, nor the floods drown," Cant. viii. 7. Probatio amoris, est exhibitio operis : Ifyou love Chriſt indeed, ſhewyour love by ſome fruits of it ; and furely this is a very choice fruit, and proof ofit. There are many that profeſs agreat deal of love to Chrift,butwhen itcomes to

320 Preparations for Sufferings ; Ot, this touch-ſtone, it appears falſe and counterfeit ; but a mers flourish, when nodanger is near. But that foul whichbuckles on the ſhoe ofpreparation, to follow him through thorns and briars, and over the rocks and mountains of difficulties and troubles, loves him indeed, Jer. ii. 2, 3. Beloved, it is oneof the choiceſt diſcoveries of your love toyour maſter Chriſt, yea, it is ſuch ateftification of love tohim, as angels are not ca pableof. They ſhewtheir loveby their readineſs todo hiswill, in the execution of which they fly as with wings, Ezek. i. 24. but you only have the happiness of teſtifying your love by your readiness to fuffer forhim, and is not this ex cellent?

8. Whenthe heart is preparedfor theworſt ſufferings, it is anargument thatyour will is ſubdued tothe will of God; for •till this be done,in a good meaſure, you cannot ſtand ready to fuffer forhim. Butnow,to have thewill fubduedbygrace tothe will of God, is a very choice,and excellent frame indeed; for in this the main power ofgrace lieth : Look inwhat faculty the chiefrefidence and ſtrength of ſin was, in thefame chief refidence the power of grace, after converfion, is alfo: Now it is inthewill, that the ſtrength and power of fin (before converſion) lay. See John v. 40. Pfalm lxxxi. 11. Jer. xliv. 16, 17. And indeed it was the devil's strong hold, which, in the day of Chrift's power, he ſtorms andreduces to his o bedience, Pfal. cx. 3. O what a bleſſed thing is this ! The will rules the man, it hath the empire of the whole man; it commands the faculties of the foul, imperio politico ; and it commands the members ofthebody, imperio despotico. Now tohave Chrift and grace rule thatwhich rules and commands your inner andouterman too, is no ſmall mercy ; and a better evidencethat it is ſo, cannot be giventhan this,thatyou ſtand ready, or do ferioufly prepare yourſelves to ſuffer the hardeft things for Chrift: Ifyourwillcan like thatwork, it is an ar gument grace hath conquered and fubdued your wills in deed.

9. This preparation of heart to fufferings, is an excellent thing, becauſe God is ſo abundantlypleaſed with it, thathe often excuſes them from ſufferings inwhom he finds it, and accepts it, as if the ſervice hadbeen actually done. SoA. braham, Gen. xxii. 12. he was ready to offer up his Ifaac's life to God; but God feeing his fervant's heart reallyprepared, andready for that difficultſervice, andhigh pointoffelf-denial, provided himſelfanother facrifice, instead of Ifaac. Abraham ſhallhavehisfon Ifaacbackagain, andthatwith advantage; for

The best Work in the worst Times. 321 hehathwith him not only achoice experiment of his love to God, but God's high approbation of him,and acceptation of his offering. It was all one; in reſpect ofdivine acceptance, as ifhehadbeenſlain; andſo the ſcripture repreſents it, Jam. ii. 21. And in this ſenſe thatpromiſe is often made good to God'speople who ſtand ready to give up their Ifaacs, their lives, liberties, anddearest enjoyments,to the Lord; " Hethat " will loſehis life for myname's fake, ſhall ſaveit," Luke ix. 24. Nowwhat ableſſed thing is this ! you may this way have thecrown ofmartyrdom, andyet not ſhed onedrop ofblood for Chriſt actually. Ah ! how kindly doth God accept it at hispoor creatures hands,when he ſees howwilling they are to ſerve him with their beſt enjoyments ! " It is well (faith he to " David) that it was in thyheart," i Kings viii. 18.

10. And then, laſtly, to add nomore, it is beyond controverſy anexcellent and bleſſed thing; becauſe ſhould fuch a Chriſtian, after all his pains and preparations,be over-borne, andfallbytemptation : yetthispreparation of his heart excuſes his fall, from thoſe aggravations that are uponthe falls of others, andwill give him bothfupport under fuch acondition, and encouragement to hope for a ſpeedy recovery out ofit. Ah! it is no ſmallcomfort,when a poor foul,thathath been over-bornebytemptation, cancome to God, andſay, Lord, ⚫thou knoweſt that this was not a wilful departure from my *duty, but contrary to the bent and reſolutions of my heart's thou ſaweſt mydiligencebefore-hand toprepare for it ; thou *ſaweſtmy fears and tremblings of heart about it : O Lord, forgive, O Lord, recover thy ſervantwash awaythis ſpot, it * is one of the ſpots of thy children, an infirmity, not arebel- 'lion:' 'This may much ſtay the foul.

Surely, in this caſe, thou haft many grounds ofcomfort thatanotherwants ; forthy fin beingbut aninfirmity, (1.) It is thatwhich is common toallfaints,Pfal. ciii. 11, 12,13, 144 (2.) Godhath mercyandpardons for ſuch fins astheſe, elfe woe tothe holieſt ſoul, Pfal. cxxx. 3, 4. Solomon, upon this ground, pleads for mercy for them that prepared their hearts, 2 Chron. xxx. 18, 19. AndGod hathlaidin ſweet grounds of encouragement for ſuch ſouls, Numb. xv. 27, 28. Heb. v. 24 Howtenderlydoth Chriſt dealwith hisdiſciples under this kind offin, Matth. xxvi. 41. and though they forſook him for a time, yethe received them again ; though they fledfromhim, yetthey all returned again and appeared boldly for Chriſt af VOL. VII. ST

322 Preparationsfor Sufferings : Or, terwards, and fealedtheir confeffion of him with theirblood. And that which recovered them again was this, that their fall and departure was contrary to the reſolution, and ſtanding frame, and bent of theirhearts ; for they refolved all to cleave tohim to thedeath, Matth. xxvi. 35. whereas thoſe that engaged in a profeſſion of him inconfiderately,and never refolved, nor prepared for the worst, fell off from him, and never returnedanymore, Johnvi.66. Sothen,upon the whole, you cannotbut grant, that it is a very bleſſed and excellent thing, toprepare thus forthe greateſt ſuffering thatcan befal us for Chrift. We come next to ſhew wherein it lies.

CHAP. V.

Evincing the necessity ofasound, andreal work ofgrace upon the heart, tofit a manforfufferingfor Christ. H

Aving ſhewed youthat Goddothſometimesputhis deareft people upon very hard ſervices forhim, and what an excellent thing it is toprepare ourſelves toobeythe call of Godtothem: In thenextplace Icome to ſhew you, wherein this preparation, or readiness for fuffering confifts, and how many things concur and contribute their aſſiſtance to this work. 1 Now there is a twofoldpreparation or readiness for ſuffer ing; the one is habitual, the other actual : That habitud! readiness is nothing else but the inclination ofa foul to fuffer any thing for Chrift ; which inclination arifeth from the prin ciples ofgraceinfuſed into the foul: But then as fire, though ithave a natural inclination to aſcend, yet may be violently depreſſed and hindered, that it cannot aſcend actually, ſomay itbe inthis cafe; andtherefore, before aman canbe fitted for fufferings, as Paul was, there muſt, to this habitual, be fuperadded an actual readiness, which is nothingelſe but the rouzing ofgrace out of the fleepy and dull habits, and awakening it to its work in atime ofneed: as the lion is faid to laſh himſelf with his tail, to rouze up his courage before he fight. 'The former is a remotepower, the latter aproxim and imme diate power. Imust handle the former inthis chapter, and you are to know that it confifteth in afound and real work ofgrace or converfion wrought upon thefoul; without which,

The best Work in the Worst Times. 323 Iſhallmake it evidently appear to you, that no man canbe fit or ready to fuffer as a Chrift.

Whatever ſtock of natural courage, moral principles, or common gifts of the Spiritbe lodgedin any man's breaſt, yet allthis (without ſpecial grace) can never fit him to fuffer for Chriſt. And had not this work been really and foundly wroughtupon theheart of this bleſſed man, as indeed itwas, Acts ix. 3,4, 5. hehad quickly fainted under his fufferings :" andſowilleveryfoul fooneror later do, that fuffers notupon the fameprinciples hedid.

1. For firſt, No man can ſuffer for Chriſt untilhe be able: todeny himself. See Matth. xvi. 24. Self-denialgoes in order ofnature before ſufferings. Beloved, ina ſuffering hour, the intereſt of Chriſt and ſelf meet, like two men upon anarrow bridge, onemust of neceffity go back, or the other cannot paſs - on : Ifyou cannotnowdenyfelfyou must deny Christ. The yokeanddominion offelfmustbe cast off, or elſe Chriſt's yoke andburden cannot be taken on.

It is confefſed that ſelf may not only consist with, but be a motive to ſome kind of fufferings: Ambition and applaufe may carryaman far this way; pride is afalamander that it ſeemscan live inthe flames ofmartyrdom, 1 Cor. xiii. 3. But to be afervantto felfand a truefufferer for Chriſt is incompatible. Selfmay make you the devil's martyrs, butgraceonly canmake you Chrift's martyrs. So that let amanbe ſeeminglycarried for awhilewith neverſo high atideofzeal for Chrift, yet iffelf be the ſpring that feeds it, thoſe felf-ends, likeſo many little ditches joined to the bank of a river, willfo fuck and draw awaythe water into themſelves,that the lofty ſtream will fink andcome to nothing ere it haveran far : So then, of neceſſity, felfmust be dethroned inthehearts of Chrift's fuffering ſervants..

Butnow it isreal grace onlythat depoſes ſelf, and ſubjects its intereſt to Chrift's ; for ſanctification is nothing elſe but thedethroning ofexaltedfelf, andthefetting up of Chrift's interest above it in thefoul. This is itthat alters the property of all amanhath, and ſuperſcribes them with anew title, Holiness to the Lord, Ifa. xxiii. 18. Zech. xiv. 20, 21. Thencefortha man looks at himſelf as none of his own, but paſt into another's right, 1 Cor. vi. 19.; andthat he must neither live, nor aft ultimately for himself,but for Chriſt,Rom. xiv. 7. Heb. xiii. 7, 8. Phil. i. 20. He is no more as a proprietor, but a ſteward of allhe hath ; and ſoholds upon theſe terms, tolay Sf2

324 Preparations for Sufferings : Or, it out, or lay itdown, as may beſt ſerve his Master's endsand glory.

All that he is or hath, isby grace ſubordinated to Chriſt ; andifoncefubordinated, then no more opposed to him,fubordinata ronpugnant. This is it that makes him ſay, I çarenot whatbecomes ofme ormine, ſo Chriſtmaybeglorified, " Let " Chriſt be magnified inmy body, whether itbe by life or " death," Phil. i. 20.

By converfion Chriſt enters the ſoul, as an army doth an enemy's garrifonby ſtorm, and when he is pof: 2Cor. x. 5. ſeffed ofitbygrace, he preſently, divides the whole fpoil of ſelf betwixt himself and his church. This is the first thing thatevinces the neceffity ofa work ofgrace to prepare theheart for fufferings.

2. And then inthe next place, it is as evident that aman canneverbe fit to fuffer hard things for Chrift, until his fpi rit be enlarged, raiſed, and ennobled ſothat he beableto de ſpiſe dangers, and look alldifficulties inthe face. That low andprivate ſpirit must be removed, anda public ſpirit, muft poſſeſshim. Ifaman beofa feebleandeffeminate ſpirit,every petty danger will daunt and fink him ; delicacy and tender neſs isas unfuitable toa Chriftian as to a foldier, 2Tim. ii.3. They thatmean to enter into the kingdom of God, mustre folve to maketheir way through that brake of troublesbetwixt them andit, 2Tim. iii. 12. Theythat willbe crownedwithvic tory, muſtſtandto it, andplaythe men, as that word imports, 1 Cor. xvi . 13. Look overalltheſacredandhuman hiftories,and fee ifyou canfinda man that ever honoured Chriftby luffer ing, thatwas notofaraiſed andnoble ſpirit, and, infomemea fure, able to contemn, both the allurements and threats of men. So thoſe three noble Jews, Dan. iii. 16, 17. So Mofes, Heb.xi. 27. Andſoourapoſtle, Acts xx. 24. And thefame heroic and brave ſpirit was found in the ſucceeding ages amongst the witneſſes of Chriſt. When Valence the emperor endeavoured to draw Baſil from the faithby offers ofpreferment, offer theſe things (faith he) tochildren; when he chreatenedhimwith torments, threatentheſethings (faithhe) ✔toyour purple gallants that livedelicately. Andthefame Bafilrelatingtheſtoryofthefortymartyrs, faith,That when'great honours and preferments were offered them to draw them from Chriſt, their anſwer was, Why offer you theſe ſmall 4 things oftheworld to us, (O emperor) whenyou knowthe wholeworld is contemnedbyus! SoLuther,moneycould not tempt him, nor the fear of man daunt him. Let me

(faid he in his letter to Staupicius) be accounted proud, covetous, a murderer, guilty of all vices, rather than of wicked filence and cowardiſe in the cauſe of Chrift.' Thus you ſee to what an height, and holygreatneſs, the ſpirits of luffering faints in all ages have beenraiſed.

But now it is grace that thus raiſes the ſpirits of men above allthe ſmiles and honours, frowns and fears of men ; andno otherprinciple but grace can do it. There is indeed anatural Stoutness andgenerofity inſome, which may carrythem far, as it is faid of Alexander, thatwhen anygreat danger approached him, his courage would rife, and he would ſay, Jam periculum paranimo Alexandri; Here is adanger fit for Alexanderto encounter : So Pompey, when diffuaded from a dangerous voyage anſwered, Neceffe est ut eam, nonutvivam. It is neceffary that Igo,notthat I live, But this being fed onlyby anatural ſpring, cancarry a man no higher than nature, and will flag at last. Ifapplause, and the obſervation oftheworld fupply itnot, itquickly ebbs and fails.

But as grace raiſes men much higher ; ſo it maintains it evenwhenthere is nothing to encouragewithout; whenfor. faken of all creatures,and viſible ſupports, 2 Tim. iv. 10. And this itdoththreeways : (1.) Bygivinghim that hath it aview offargreater things, which ſhrinks up all temporary things, and makes them appear but trifles and ſmall matters, Rom. viii. 18. 2Cor. iv. 18. Bygrace aman riſes with Chriſt, Col. iii. 1. It fetshim uponhis high places, and thence he looks downupon things below, as very poor and inconfiderable.

The great cities of Campaniaſeembutlittle ſpots tothem that ſtandonthe top of the Alps. (2.) By teaching him to value andmeaſure all things by another rule thanhe was wont to do. Hedid once meaſure life, liberty, riches, honours, by ſenſeandtime ; andthenthey ſeemedgreat things, and itwas hard to deny them, or thus to flight them ; but now he values and meaſures all by faith and eternity; and eſteems nothing great and excellent, but what hath a reference to the glory of God, and an influence into eternity. (3.) Grace raiſes and enobles the ſpirit thus, becauſe it is the divine nature; it is the Spirit of Chriſt infuſed into a poor worm, which makes a ſtrange alterationonhim,transforms him into another manner ofperſon; as much difference betwixt his ſpirit now andwhat it was, as betwixt the ſpirit ofa childthat is filledwith ſmall matters, and taken up with toys ; and of a graveſtatesman, that isdailyemployedaboutthe grandaffairs ofakingdom.

326 Preparationsfor Sufferings : Or, 3. Amancannever ſuffer as a Chriſtian, till his willbefubjectedto thewill of God. He that ſuffers involuntarily, and outofneceſſity, not out of choice, ſhall neither have acceptance nor reward from God. Of neceſſitythe willmustbe fubjected; amancan never ſay, Thy willbe done, tillhe can firſt fay, Not my will.

But it is grace only that thus conquersand ſubjects the will of man to God's, Pfal. cx. 3. This is thatwhich exalts God's authority in the foul, and makes theheart to ftoopand trembleathis commands. It is this which makes our will to write itsfiat atthe foot ofeverycommand, and its placet under everyorder it receives from God. No sooner was grace enteredintothe foul of Paul, but preſentlyhe cries out, " Lord, " what wilt thou have me to do ?" Acts ix. 6. The will is to the foul what the wheels are tothe chariot; andgrace is to the willwhat oil is to thoſewheels. Whenwe receive the Spirit ofgrace, we are ſaid to receive an unctionfrom the Holy One, 1 John ii. 20. Andthenthe foul is made as the chariots of Aminadab, Cant. vi. 12. Non tardat uncia rota, it runs freely after the Lord, andchearfullyaddreſſeth itſelf to every fervice.

4. Amancan never fuffer as a Chriſtian, until his heart be compoſed, fixed, and determinatedto follow the Lord thro all hazards and difficulties. As long as a man is hefitating and unresolved what to do, whether to go forward, or turn back again to the profperous world, when a man is at fucha pause, and ſtand in his way, he is very unfit for ſufferings.

All ſuchdivfions doboth weaken the foul, andstrengthen the temptation : The devil's work is more than halfdone to his hand in ſuch a foul, and he is now as unfit to endure hard-

for Chriſt, as a ſhip is to ride out a ſtorm, thathath neither cable, anchor, nor ballast, to hold and ſettle it, but lies at the mercy ofevery wave, Jam. i. 8. " The double-minded " man is unſtable in all his ways." But it is grace, andnothing beſides it, that brings the heart to afixed reſolution and fettlement to follow the Lord, it is grace that establishes the beart, Heb. xiii. 9. and unites it to fear the name of God, Pfal. Ixxxvi. 11. This gathers all the ſtreams into one channel, and then itruns with much ſtrength, and ſweeps away all obſtacles before it. So that look as it is with a wicked man that hath fold himſelftodo wickedly, ifhe be fet upon any one deſign offin, hepours out hiswhole heart and ſtrength inthe profecution of that deſign, which is the ground of that faying, Liberet me Deus ab homine unius tantum negotii, let

The best Work in the worst Times. 327 Goddeliver me from a man of oneonly deſign. He will do - itto purpoſe: So is it alfo in grace ; ifthe heart be compoſed, fixed, and fully refolved for God, nothing ſhall then ſtandbefore him. And herein lies much ofa Chriſtian's habitual fitneſs and ability to ſuffer.

5. The neceſſity of ſaving grace in all fufferers for Chriſt, will farther appearfrom this confideration, that he who will run all hazards for Chrift, had needof a continual fupply of ſtrength and refreshment from timetotime. He must notdepend onanything that is failable ; for what ſhall he do then, when that ſtock is ſpent, and he hath no proviſion left to live - upon ? Now all natural qualifications, yea, allthe common gifts of the Spirit, are failable and ſhort-lived things ; they are - like a ſweet flower inthe boſom, that is an ornament fora little while, but withers preſently : Or like a pond or brook occafionedby a great fall of rain, which quickly finks and dries up, becauſe it is not fed by ſprings in thebottom, as other -fountain-waters are ; and hence it isthey cannot continue and hold out when fufferings come, Matth. xiii. 21. Becauſe there is no root to nourish and ſupport. The hypocrite will not always call upon God, Job xxvii. 10. Though theymay keep companywith Chriſt a few miles inthis dirty way, yet they must turn back at last, and shake hands eternally with him, John vi. 66. Theſe comets may seem to ſhine for a time among the ſtars, but whenthat earthly matter is ſpent, they muſt fall and loſe their glory.

But nowgrace is an everlastingprinciple, ithath ſprings in ✓thebottom that never fail . " It ſhallbe inhim (faith Chrift) " awell ofwater ſpringing up into eternal life," John iv. 14.

The Spirit of God ſupplies itfrom time totime, as need requires. Ithath daily incomes fromheaven, 2Cor. i. 5. Phil. iv. 13. Col. i. 11. Sothat it is our union with Chrift the fountain ofgrace, that is the true ground of our conftancy and ✓long ſuffering *.

6. And then laſtly, it will appearbythis alſo, thatthere is an abſolute neceffity ofa real change by graceon allthat will fuffer for Chrift ; becauſe although we mayengage ourſelves in fufferings without out it, yetwe can never manage our fufferings like Chriftians without it. They will neither be honourable or acceptable to God, nor yet beneficial and comfortable to ourſelves or others, except they be performed from this princi- - ple ofgrace: Foruponwhatprinciple ſoeverbeſide thisanyman

We are only fo farſafeasweare united to Chrift,

328 Preparation for Sufferings : Or, is acted in religion, it will eithercauſe him todecline fuffer ings for Chriſt ; or, ifhebe engaged inthem, yet he will littlecredit religion by his fufferings. They will eitherbe ſpoiledby an illmanagement, or his own pride will devour the praiſe and glory of them. Idonotdeny, butaman that is graceleſs, may fuffer many hardthings upon the account of his profeſſion, and ſufferthem all in vain, as theſe ſcriptures manifeſt. See 1 Cor. xiii. 3. Gal. iii. 4. Andalthough you may findmany ſweet promiſes made to thoſe that fuffer for Chriſt, yetyou must confiderthat thoſepureand ſpiritual ends and motives, bywhich menought to be acted in their ſufferings, are always ſuppoſedand implied inalltheſepromiſes that aremade tothe external action. Andfometimes it is expreſſed, 1 Pet. iv. 16. To ſuffer [as a Chriſtian] is to ſuffer from pure Chriſtianprinciples, andin a Chriſtian manner, with meekness, patience,felf-denial, &c.; andthis, grace onlycan enable you todo : Sothatbyallthis,I hope what I have undertaken in this character, viz. To evince the neceſſity ofa work of grace to paſsuponyou, before ſufferings for religion come, is performed to fatisfaction.

CHAP. VI.

Wherein thenature of this work ofgrace, in which our habitu al fitness forfuffering lies, is briefly opened, andan account given of thegreat advantage thegracious perfon hathfor a ny, even the hardest work thereby. HAving in the former chapter plainly evincedthe necef

of ſaving grace to fit aman for ſufferings; it will be expectednow that ſome account be givenyouof the nature of thework, and how it advantages aman for the diſcharge ofthehardeſt ſervices in religion : Both which I ſhall open in this chapter, by a diſtinct explication of the parts of this deſcription of it.

This work of grace, of which Iam here to ſpeak, confifts in therealchange of the whole man, by the Spirit

What saving grace is. of God, wherebyhe ispreparedfor every good work : Inwhichbriefdeſcription, I thallopen theſe four things to you.

1. That it is a change; thisis palpablyevident, both from ſcripture and experience, 2Cor. v. 17. "Oldthings are paft

The best Work in the worst Times. 329 *away, behold, allthings are become new;" and it is fo ſenſible achange, that it is calleda turning from darkness to light, Acts xxvi. 18. and a new creature formed and brought forth. But to be a little more diftinct and particular, there are ſeveral other changes that paſs upon men, which mustnot bemistaken forthis; and therefore, (1.) Itis not a mere change ofthejudgment from errortotruth, from Paganiſm to Chri-

Such achange Simon Magus had, yet still remained inthe gallofbitterneſs, and fast bound in the bonds of iniquity, Acts viii. 23. (2.) Noronly of a man's practice, from profaneness to civility : This is common among ſuch as live underthe lightofthe gospel, which breakinginto mens con-

thwarts their lufts and over-awes themwith the fears - ofhell: Which is no more thanwhat the Gentiles had, Rom . ii. 15. (3.) Nor is it a change from mere morality, to mere formalityinreligion. Thus hypocrites are changed,bythecommon gifts of the Spirit, illuminatingtheir minds, and flightly touching their affections, Heb. vi. 4, 5. (4.) Nor is it ſuch a change as justification makes, which is relative, and only alters the ſtate and condition, Rom. v. 1, 2. (5.) Laſtly, It is not achangeof the eſſence of a man ; he remains effentially the fame perſon ſtill. But this change confifts inthe infufion of new habitsofgrace into the old faculties ; which immediatelydepoſe ſin from its dominion over the foul, and deliver upthe foul intothe hands and government of Chriſt, ſo that it lives no more to itſelf, but to Chriſt. This is that change whereofwe ſpeak: And this change (2.) I affert to be real, no fancy, nordelufion; not a groundless conceit, but it is really exiftent, extra mentem, whether you conceit it ornot. Indeed theblind world would perfuade us it isfuppofitious, andphantastic ; and that there is no fuch real difference betwixtonemanand another, as we affirm grace makes. And hence it is, thatwhoever profefſeth it, is preſentlybranded for aphanatic ; andthat fcripture, Ifa. lvi. 5. " Stand by thyſelf, " Iam holier than thou," &c. clapt in their teeth, in their abfurd and perverſe ſenſe ofit. ButI shall briefly offer theſe ſeven things toyour confideration, which will abundantly evince the realityof it, and at onceboth ftop the flanderous mouths ofignorant men, and filencethoſe atheiftical furmiſes, which at any time Satan may inject into the hearts of God's own people touching this matter. And first, let it be confidered, that the Spirit of God hath reprefented to us this work ofgrace, under ſuch names VOL. VII. Tt

Preparations for Sufferings : Or, and notions in fcripture, as ifthey hadbeen choſen purpoſely to obviate this calumny. It is called a creature, Gal. vi. 15aman, I Pet. iii. 4. a new birth, John iii. 3. Chriſt formed in us, Gal. iv. 19. Allwhich expreſs its reality, and that it is not a conceited thing. (2.) It appears to be real by the marvellous effects it hath upon a man, turning him both in judgment, will, affections, and practice, quite counter to whathe was before. This is evident in that famous inftance of Paul, Gal. i. 23. which is abundantly atteſted and ſealedby the conſtant experience ofallgracious fouls that are witneſſes of the truth hereof. (3.) Adivine and almighty power goes forth toproduce and work it ; and hence faithis ſaid tobeof the operation of God, Col. ii. 12. Yea, that the fame power which raiſed Jeſus Chrift fromthe dead, goes to the producti onof it, Ephef. i. 19, 20. And if ſo, how much less than blafphemy is it, to call ita conceit or fancy ? Doth God fet onworkhis infinite power to beget a fancy, or raiſe animagination ? (4. ) Conceits andwhimſies abound moſt in menof weak reafon : Children, and ſuch as are crackt in their underſtandings, have moſt of them: Strength ofreaſon banishes them, as thefundoth miſts and vapours: Butnowthe more rational any gracious perſon is,by ſo much the more he is fixed, fettled, and fatisfiedinthe grounds of religion : Yea, there is the highest and pureſt reaſon in religion ; and when this change is wrought uponmen, it is carriedon in a rational way, Ifa. i. 18. John xvi. 9. The Spirit over-powers the un derstanding with clear demonſtrations, and filences all ob jections, pleas and pretences to thecontrary. (5.) It is a real thing, and gracious ſouls know it to be ſo ; elfe ſo many thousands of the faints would never have fuffered fo many cruel torments and miſeries, ratherthan forſake a fancy, and ſoſave all. They have been ſo wellfatisfiedofthe realityof that which the world calls a fancy, that theyhave choſen rather to embrace the ſtake than deny it. The conſtancy of Chriſtians, in cleaving to religion, was common to aproverb among the heathen ; who when they would expreſs the greateſt difficulty, would say, ' You mayas foonturn a Chriſtian • from Chriſt, as do it.' Surely no wifeman would facrifice his liberty, eftate, life, and all that is dear, for a conciet. (6.) Its reality appears in its uniformity in all thoſe on whom it is wrought : " Theyhave all obtained like precious faith," 2 Pet. i. 1. " They are all changed into the ſame image," 2 Cor. iii. 18. Three thouſand perſons affected in one and the fame manner at one fermon, Acts ii. 37. Could oneandthe

The best Work in the worst Times. 331 fameconceit poſſeſs them all together ? Take two Chriftians thatlive a thousand miles diſtant from each other, that neverheard of one another, let theſe perſons be examined, and theirreports compared, andſee iftheydo not ſubſtantially agree, and whether as face anſwers face in the water, ſo theirexperiencesdo notanſwer one to the other ? Which could neverbe, if it were agroundleſs conceit. (7.) And lastly, It is maní- = feſt it is a reality, and puts a réal difference betwixt one and another, becauſe God carries himselfſo differently towards them, after their converfion ; now he ſmiles, before he frowned; now they are underthe promises, before they were under the threats and curſes ; and what a vaſt difference willhe put betwixt the one and the other in that great day ? See Matth . xxv. Surely, iftheſe nominal Chriſtians did but differ in conceit, not really from others, the righteous Judge of all ( the earth would not paſs ſuch adifferent judgment and doom uponthem.

Byall this you evidently fee,that grace is a real change, and not a conceited one.

3. We say that this real changepaſſes uponthewhole man : he is changed in foul, body, and practice : all things are become new. (1. ) This change appears in his foul: For by it, (1.) His underſtanding is ſtrangely altered, and receives things in anotherwaythanformerly. Itdid look at Chrift and things eternal, asuncertain andlight matters; the things thatareſeen and preſent, did mostly affect, and appeared great and excellent : It admired riches and honour, while Chrift and glory were over-looked and deſpiſed. But now all theſe temporals are eſteemed dung, droſs, vanity, Phil. iii. 8, 11. Rom. viii.

18. And Jeſus Chriſt is now eſteemed " the wisdom and the " power of God," 1 Cor. i. 23, 24. Itdid look on the faints as deſpicable perſons,but now as the " excellent of the earth,"

Pfal. xvi. 3. Strictneſs and duty was once eſteemed a needleſs thing, butnowthe only thingdeſirable,Pfal.cxix. 14. "Oh, " faith the renewed foul,where were mine eyes, that I could " ſee no more excellency in Chriſt, his ways, and people ?" (2.) It ſtops notthere (as it doth in hypocrites) but paſſes on further, and reduces the will ; that strong hold is taken, and delivered up to Chriſt. It did rebel against God, and could not be ſubject, but now it ſubmits, Acts ix. 6. " Lord, what " wilt thou have me to do ?" Inthe day of Chriſt's power, he preſents himselfin all his drawing glory and lovelineſs before the will, and cries to that ſtubborn faculty, "Open to me, Tt2

332 Preparationsfor Sufferings : Or, " open to me;" withwhich word there goes forth anopening and fubduing power, which the will no fooner feels, but it fpontaneoufly moves towards him,and faith, " Stand openye " everlasting gates, that the King ofglory may come in." Henceforth it votes for God, ſubſeribes and ſubmits to his will as itsonlyrule andlaw; and indeed, it becomes the principal featwhere gracemakes its reſidence; andwhere, forthe molt part, it is more viſiblethanin any other faculty. For aftera manhath ſearched for it in all other faculties, and cannot difcern it,yethere he ordinarily finds it; to will is prefent, Rom. vii. 18. (3. ) Thewill being thus gainedto Chrift, love comesinofcourſe; it, feeling the power ofgrace alſo,pre

its object: It ſeizeth not ſogreedily on earthly objects as before, but is ſtrangely cooledanddeadned to them, by theappearance ofa far greaterglory in Jefus Chrift ; which hath ſo captivatedthe foul, and ſtrongly attracted this affection, that it is now become very remiſs inall its actings towards them; andoften (eſpecially at firſt) it is ſo weaned fromall things on earth,thatthe temptation ſeems to lie onthe other extreme, even in too great neglect of our lawful employments and comforts. Now Jeſus Chriſt, Cant. i. 3 his ordinances, Pfal. cxix. 97. and his faints, 1 John iii. 14. are the only delights, and ſweetest companions ; he could fit from morning till night, to heardifcourses of Chriſt his beloved, and could live anddie in the company of his people, whoſe companyis nowmoſt delightful and sweet, Pfal. cxix. 63. (4.) Thede fires arealtered, they pant no more after thedust of the earth, Pfal. iv. 6. butpant for God, as the hart after the water. " brooks," Pfal. xlii. 1. Yea, ſobig is the foul with them, that itis ſometimes ready to faint,yea, to break withthe long ingit hath afterhim, Pfal. cxix. 20. (5.) The thoughts are changed, Pfal. cxix. 113. andthe thoughts of God are now moſtprecious, Pfal. cxxxix. 47. mufing, whenalone, of him; andin its folitudes the foul entertains itſelf with adelightful feaſt, which its thoughts of God bring into refresh it, Pfal. Ixiii. 5, 6. (6.) The defigns andprojects of the foul are changed; allare now ſwallowedup inonegranddeſign, even toapprovehimselfto God,andbe accepted of him, 2Cor.V. 9. andif he fail not there, it will not much trouble him, if allhisotherdeſigns ſhouldbe daſhed. Itwere eaſytoinſtance inthe restoftheaffections, and ſhew howgrace ſpreads and diffuſes itſelfintothem all,as light inthe air, orleaven inthe Jump; butthis may fuffice, to ſhew how it paffes upon the wholefoul, andenterstheſeveral facultiesandaffections thereof. A

Thebest Work in the worst Times. 333 Andthe foulbeingthus poſſeſt for God,the body with all itsmembers is conſequently reſignedup to him alſo : For the willhaththe empire of the members of the body, as wellas of the paffions and affections of the soul. These are notany moredelivered upto executethe lufts of Satan, but areyielded up to God for his ends and uſes, Rom. vi. 19. And thus you havethethirdthing inthedeſcriptionmade outalſo, that it is anuniverſal, as well as a real change. Butthen, 4. Lastly, Youmustknow thatby this change Godprepares aman for choice andexcellent ſervices; and this indeed isthe mainthingdeſignedin this chapter, and is the reſult and iſſue ofallthat hath hitherto been faid about this work ofgrace.

Beloved, can you imagine that Godcould employ his infinite andglorious power, toproduce this new creature in ſuch anexcellent nature, itbeing the maſter-piece ofallhisworks of wonder wrought upon man,andnotaimatſome fingularuſe, andexcellent end ? Every wife agent deſigns fome end ; and what God aims at he hath toldus, Ifa. xliii. 21. Eph. ii. 20. Andaccordinglyhe expects fingular things from ſuch perfons, Matth. v. 47. IfGodhad notaimed at fome new fervice,he neednot havemade anew creature: the old creature was fit enough for the old uſe and ſervice itwas employed in. ButGod hath ſome choice ſervice tobe done,whereinhe will beglorified. He will have his name glorified, even in this world, by the active and paffive obedience of his people. But this being far above all the power ofnature, God therefore brings them forth in anewand heavenly nature, endowedwith rare fupernatural anddivine qualities, by which it is fitted and excellently prepared for any ſervice of God, bydoing or by fuffering, whichbefore,he had no fitneſs or ability for.

The verymake and conftitution of thisnew creature ſpeaks its uſe and end: As now, ifaman look upon a ſword or knife, (ſuppoſing he had never feen either before) yet, I ſay, byviewing the ſhape, and properties of it, he will ſay, this was made to cut. Even ſo here, this new creature was formed for fome glorious and fingular ſervice for God, to which itis exceedingly advantaged, whether God put you upon doing or fuffering. Ifyou askwherein this advantage of the newcreature to honour God either way lies ; I anſwer, it principally conſiſts in its heavenly inclination, or natural tendency to God. This is its great advantage ; for, by virtue of this,

1. IfGodcall amanto anyduty, there is aprinciple with in, clofingwith thecommand without, and moving the foul

334 Preparationsfor Sufferings : Or, freely and ſpontaneously to duty, Pfal. xxvii. 8. IfGod ſay, Seek myface, fuch an heart echoes to the call, Thy face, Lord, will Ifeek : And this is it which is called, The writing of God's law in the heart, Jer. xxxi. 33. and must needs be a mighty advantage; for now its work is its delight and wages, Pfal. xix. 11. The command to fuch a foul is not grievous, 1Johnv. 3. and by this itiskeptfrom tiring induty, and beingweary of its work. As you seewhatpains childrencan take atplay, how they will run and ſweat, and endure knocks and falls, and take no noticeofit; putthem upon any manual labour, and they cannot endure half ſo much : When our work is ourdelight, we never faint nor tire at it. This inclination to God, is to the foul, as wings to abird, or fails to a ſhip. This carries the ſoul easily through every duty. O there is a vaſt difference betwixt a man that works for auges, or onewhoſe work iswages tohim. Andhereyou may atonce feewherein the principal difference betwixt thehypocrite and real Chriſtian lies, in the performance ofduty; and alfo have a true account of the reason why oneperſeveres in his work to the end, when the other flags. Why, here is the true accountofboth ; the one is moved to duty from a natural inclination to it, the other is forced upon itby fome external motives: For the hypocritetakes not delight in the ſpiritual and inwardpart ofduty, but is ſecretlyweary ofit, Mal. i. 13. only his ambition and ſelf-ends put him upon it as a taſk. Butnowthe upright heartgoes to God as his joy, Pfal. xliii. 4. And faith, " It is good for me todraw nigh to God," Pfal. Ixxiii. ult. Whenthe fabbath comes, (thatgoldenspot of the week), oh how he longs to see the beauty of the Lord in his ordinances ! Pfal. xxvii. 4. And when engaged in the worship of God, he cannot fatisfy himself in bodily fervice, or to ſerve God in the oldness of the letter. He knoweth that this perfuafion comes not of him that calledhim, Gal. v. 7, 8. He labours to engage his heart to approach to God, Jer. xxx.

21. Andhence thoſe mountings ofheart, and violent fallies of thedefires heavenward. Andthusyou fee one rare advantage to glorify God actively, flowingfrom the inclination of this new creature .

2. But then, fecondly, hence in like manner hath the foul as great an advantage for fufferings ; for this new creature having ſuch a natural tendency to God, will enable the foul inwhich it is, to break its way to God, through all the interpofing obſtacles anddiſcouragements. What are peſecutions, what are reproaches, what are the fears andfrowns of ene

The best Work in the worst Times. 335 mies, but ſomany blocks thrown in the foul's way tokeep it from Godandduty ? Andindeed where this principle ofgrace is wanting, they prove inacceſſible mountains. Graceleſs hearts are ſtalled, and quite difcouraged by them : but now this tendency of the foul to God enables the Chriſtian to break his waythrough all. You may ſay of him, in ſuch a cafe, as the hiſtorian doth of Hannibal, (who forced a way over the Alps with fire and vinegar), either he willfind away, or make away; " Shall ſword or famine, or anyother creature ſepa- " rate me from Chriſt ?" faith an upright ſoul. No, no, it will make its way thro' all to him, and that from this tendency of his new nature. You ſeeinnature, everything hath a tendency to its centre ; firewill up,do what you can to ſuppreſs it; water will to the ſea ; ifit meet with dams, yea mountains in its way, if it cannot bear them down, it will creep - about fome other way, and windand turn to find a paſſage to the fea. God is the centre of all gracious ſpirits,and grace #will carry the foul thro' all tohim. This is grace, and this is your advantage by it inthe moſt difficult part ofyourwork. It will carry youthrough all ; 1; make the hardest work eaſy and pleasant, 2 Cor. xii. 10. And if great fufferings or tempta- - tions interpoſe betwixt you and your God, it will break thro

and enable you withſtand all ; as itdid Paulin the text, who forced his way not onlythrough the furyofenemies, but alſo through the entreaties and tears offriends .

CHAP. VII. 1

In which the neceſſity of getting clear evidences of this work of grace in us, in order to our readiness for fufferings, is heldforth; the nature of that evidence opened; and divers things, that cloud and obfcure it, removedout oftheway. I

Have donewith habitual readiness, conſiſting in an inwrought work ofgrace. The following particulars are thethings in which our actual readiness lies. And of them that which coines next to be handled, is the getting of clear evidences in our own souls, that this work hath been wrought onus: this will exceedingly tend to your ſtrengthening, and comfort, inafufferinghour. Bleſſed Paul, who here profefſeth himselfready both for bonds anddeath,was clear in this point; 2 Tim.i. 12. and iv. 6, 7. And indeed had he been cloudy and dark inthis,he couldnot have faid, Iam

336 Preparations for Sufferings : Or, ready. No, no, he had been in an ill caſe to undertake that journey to Jerufalem: and thouwilt find it a fingular advantage indark and difficult days, to have all clear andrightwithin. Now, for the opening of this, I will shew: I. What the evidence or manifeſtation of the work of grace is. II. How it appears tobe of ſuch great advantage toa fuffering ſaint. III. Preſcribe fome rulesfor theobtaining ofit. I. What it is. And, in ſhort,itis nothing elſe but the Spirit'sshining upon his own work in the hearts of believers, thereby enabling themfenfibly tofee andfeelit to their ownfatisfaction. Andthis is expreffed in Scripture under a pleaſant varietyofmetaphors. Sometimes it is called the" ſhedding " abroad of the love of God, intheheart," Rom. v. 5. Sometimes " the lifting up of the light of God's countenance,' Pfal. iv. 6. and ſometimes it is expreſſed, without a trope, by Chriſt's manifestinghimselftothe ſoul, John xiv. 21 .

For the opening ofit, Idefire you would confider theſe fix things.

1. That it is attainablebybelievers inthis life,and that ina very high degree and meaſure. Many of the faintshave had it in a full meaſure, 1 Cor. ii. 12. 1 John iii. 24. John xxi. 15.

2. Though itbe attainablebybelievers,yet it is a thingſeparablefrom true grace, and many precious foulshave gone mourning for the want ofit, Ifa. 1. 10. This was fometimes the cafe of Heman, David,Job, and multitudes more.

3. During its continuance, it is the ſweetest thing inthe world. It fwallows up all troubles, anddoubles allother comforts: itputs moregladneſs intothe heart,thanthe increaſe ofcornandwine, Pfal. iv. 6. Suavis hora,fed brevis mora; fapit quidemfuaviffime,fedgustatur rariffime, Bernard.

4.Bothinthecontinuation andremovalofit the Spiritacts arbitrarily. No man cansayhow longhe ſhallwalk in this pleaſant light, Pfal. xxx. 7. " By thy favourthou hast made " mymountain ftand ſtrong,thou hideftthyface,and I was " troubled." Andwhenindarkneſs,nonecanfayhow long it willbee'er thatfweetlightbreak forth again. Godcan ſcatter thecloudunexpectedly inamoment,Cant. iii. 4. " Itwas but a little that Ipaffed from them,but Ifoundhimwhom my " foulloveth." There is ſuch an obſervable difference in David's fpirit inſome Pfalms,as ifoneman hadwrittenthe beginning and another the end of them.

5.ThoughGodcanquicklyremove thedarknessanddoubts

The best Work in the Worst Times. 337 ofa foul, yet ordinarily the faints finditaveryhardand difficultthing to obtain and preſerve the evidences of their graces. Such isthedarkness , deadneſs, and deceitfulneſs of the heart ; ſomuch unevenneſs and inconftancyin their practice, ſomany counterfeits of grace, andſo many wiles and devices of Satan to robthem of their peace, thatfew (in comparison) live ina conftant and quiet fruition of it.

6. Notwithstanding all theſe things, which increaſe thedifficulty ; yet God hath afforded his people a ſure light, and fuf ficientmeans, in the diligentuſe andimprovement whereof theymayattaina certainty of the work ofgrace inthem. And there is a threefold lightbywhich it may most clearlyand infallibly be diſcovered.

1. Scripture-light,which is ableto diſcover the ſecrets ofa man's heart to him ; and is therefore compared to the Anatomizer's knife, Heb. iv. 12.

2. The innate light of grace itſelf; or, ifyou will, the light ofexperience, 1 John v. o. Ithath fome properties and operations which are as effential, neceffary, and infeparable, as heat is to the fire, and may be as ſenſibly felt and perceivedby thefoul,Pfal. cxix. 20.

3. The light of the Spirit, fuperadded to both the former, which is fometimes called its earnest, ſometimes itsfeal. The Spirit doth butplant the habits, excite anddraw forth the alts, and alſoſpine upon his own work, that the foul may fee it ; and that fometimes with ſuchadegree of light as only begets peace, and quiets the heart, though itdo not fully conquer all the doubts of it. And at other times the heart is irradiated with fo clear abeam of light, that it is able to draw forth atriumphant conclufion, and ſay, Now I know the things that are freelygiven me of God : I believe, and am fure, Andfomuch briefly for the openingofthe nature of this ea vidence: II. I ſhall ſhewyou the advantage of it toa ſuffering faint, inorder to the right management ofa fuffering condition.

Andthis will appearby the confideration of five things.

1. Youwill readilygrant, that the Chriſtian's love to God hath amighty influence into all his fufferings for God. This grace of love enables him victorioufly to break through alldif. ficulties anddiſcouragements."The floodscannotdrownit, nor "the waters quench it," Cant. viii. 6, 7. It facilitates the greatesthardſhips, 1 Johnv. 3. And whatever aman fuffers, VOL. VII. Uu

338 Preparationsfor Sufferings : Or, ifitbe not fromthisprinciple, it is neither acceptable to God nor available to himself, 1 Cor. xiii. 3 .

Butnow nothing more inflames and quickens the Chriſtian's love to God, than the knowledge of his intereſt in him, and the ſenſible perception and taste of his love to the foul. Our love to God is but a reflection of hisown love ; and the more powerful the ſtroke of the direct beam is, the more is that of the reflex beam alſo. Never doth that flame of Jah burn with a more vehement heat, thanwhen the foul hath the moſt clear manifeſtations of its intereſt in Chriſt and his benefits, Luke vii. 47.

2. It must needsbe of fingular uſeto aſuffering faint, becauſe it takes out the finking weight ofaffliction. That which finks and breaks the ſpirit, is theconjunction andmeeting of inward and outward troubles together; then if the Lordde not ſtrangely and extraordinarily ſupport the foul, it is wreckt and overwhelmed,as the ſhip inwhich Paul failedwas, when it fell into a place where two feas met, Acts xxvii. 41. O how tempestuous afea doth that foul fail in, that hath fightings without, andfears within ! how must that poor Chriſtian's heart tremble and meditate terror, that when he retires from troubles without, for ſome comfort and ſupport within, ſhall find afad addition to his troubles from whence he expected relief against them ! hence it was that Jeremy ſo earnestlydeprecates ſuch a mifery, " Be not thou a terror to me, thou art " my hope in the day ofevil," Jer. xvii. 17. This is prevented by this means : if a man have a clear breast, and all be quietwithin, he is like one that hatha good roofover his head when the storm falls. " We glory in tribulation, becauſe the " love of Godis ſhed abroad in ourhearts," Rom.v. 3,5.

3. It is a fountain ofjoy and comfort in the darkest andſaddeſt hour. Hence the glorious triumphs offaints in their afflictions, Rom. v. 5. And inthe Chriſtian's joy in the Lord, lies much of his ſtrength for fufferings, Neh.viii. 10. Ifonce theſpirit droop and fink, the man is inabad eaſe to fuffer: Holy joy, is the oil that makes the chariot-wheels of the foul free to follow the Lord, Non tardat uncta rota. To suffer with joyfulness for Chriſt is a qualification that God's eye is much upon in his fuffering ſervants, Col. i. 11. Howdid the famous worthies that wentbefore us magnify Chriſt, and glorify religionby the holy triumphs of their faith andjoyunder tribulation ! one kiſs'd the apparitor that broughthim news of his condemnation, andwas like aman tranſported with an. exceſs ofjoy : Another upon thepronouncing of the fentenca

The best Work in the worst Times. 339 kneels down, and with hands and eyes lifted up, folemnly bleſſes God for ſuch aday asthat. Oh how is Chriſt magnified by this ! and this cannot be until intereſt be cleared. It is true, thefaith ofrecumbency gives the foul a ſecret ſupport, and enables the Chriſtian to live ; but the faith of evidence keeps him lively, and prevents all thoſe uncomfortable and uncomely ſinkings and deſpondencies of ſpirit, 2 Cor. iv. 16,

17. and therefore cannot but be ofafingular uſe to afoulat ſuch atime.

4. And, laſtly, It isofſpecial uſe to a Chriftianunder ſufferings, inasmuch as it enables him to repel the temptations that attend upon fufferings. Nothing ſets akeener edge upon his indignation against unworthy compliances, thanthis. Indeed apoor cloudy anddubious Chriſtian will be apt to catch atdeliverance, thoughupon terms diſhonourable to Chriſt; buthe that is clear in point of intereſt, abhors compoſitions and capitulations upon unworthyterms and conditions, Heb. xi. 35. and x. 34. He that fees the gain and rewardof ſuffering, will think he is offered to his loſs, when life and deliverance are ſetbeforehim upon ſuch hardterms as ſin is. And thus you ſee what influence it hath into a fuffering condition.

III. In the nextplace Ipromiſed to preſcribe ſome rules for the attaining of this evidence, andthe diſpelling of thoſe doubts by which it is usually clouded in the fouls of believers. Andoh, thatby the faithful uſeofthem you may attain it, againſt a fuffering daycome upon you.

1. Rule. Andthe first rule Iſhall give you isthis, make it your buſineſs to improve grace more; for the more vigorous it is, the more evidential it must needs be, 2 Pet. i. 5, 6, 7, 8,9, 10, 11. Oh how much time have many Chriſtians ſpent in inquiring after the loweſt ſigns offincerity, andwhatmay conſiſt with grace ? Which hadtheyſpent inthe diligent improvementofthe means of grace, for the increaſingofit, they would have foundit aſhorter cut topeace andcomfort by much.

2. Rule. Miſtakenot the rule by which you are to try yourſelves, left yougive a falſe judgmentupon yourſelves. Some are apt to make thoſe things ſigns of grace, which are not; - and when the falſeneſs of them is detected, how is that poor - foul plunged into doubts and fears, that leaned upon them ? -As now, if a man ſhould conclude his fincerity from hisdiligence in attending ontheword preached; this is but a paralogism, (as theapostle calls it), Jam. i. 22. By which aman

Uu2

340 Preparationsfor Sufferings : Or, deceiveth his own foul : For thatwhich is note or mark, must be proper to the thing notified, and not commonto any thing elſe. There are divers forts ofmarks ; ſome are exclufive, the principal uſeofwhich is to convince bold pretenders, and difcover hypocrites , ſuch is that, 1 Cor. ix. 9. It is a moſt certain ſignwheretheſe are, there is nograce; butyet itwillnot follow onthe contrary, that wheretheſe arenot, there is grace. See Luke xviii. 11. Others are inclusive, the use ofwhichis not ſo much for trying of the truth, as the ſtrength and degrees ofgrace. As now, whenfaith isdeſcribed by the radi ancy ofit, orby fome of its heroic acts, andpromifes made to fome raiſeddegrees and operations ofit ; as that, Eph. iii. 12. &c. here a mistake is easily made. Besides theſe, or ra therbetwixt theſe, are another fort ofmarks, which are called poſitive marks; and theſe agreeing to the loweſt degree of grace, are for the trial of the truth and fincerity of it. Such aretheſe, i John iv. 13. 1 John ii. 3. Matth. v. 3. Be fure to trybya proper mark.

3. Rule. Takeheedofſuch fins asviolate and waſte the conſcience; for theſe will quickly raiſe a mift, and involve the foul in clouds and darkness, Pfal. li. 8. &c. Such are fins againft light, and the reclamations ofconfcience.

4. Rule. Labourto ſhun thoſe common mistakes that Chriſtians make in judging of their ſtate ; amongst which I ſhall ſelect theſe five as principal ones.

17 1. Call notyour condition into queſtion upon every failing and involuntary lapſe into fin. " Iniquities prevail againft me, as for our tranfgreffions, thou shaltpurgethem away, Pfal. lxv. 3. Inshort, thou needeft not callthycondition into queſtion, provided thou find thy ſpirit working as Paul's did under the ſurprizals of temptation: viz. If, ( 1. ) Thou do approve of anddelight in the law, though thou fall short ofit in thy practice, Rom. vii. 12, 14. (2.) If thy failings be involuntary, and against the reſolution andbent of thy foul, ver. 15, 18, 19. (3.) Ifitbe the load and burden ofthy foul,ver. 24. (4.) Ifthe thoughts ofdeliverance comfort thee, ver. 25. 2. Queſtion not thetruth of thy grace, becauſe it was not wrought in the fame way and manner in thee, as in others: For there is a great variety, as to the circumstances of time and manner, betwixt the Spirit's operations upon one and another. Compare the history of Paul's converfion with that of the Jai lor, Zacheus, or Lydia, andfee the variety ofcircumstances.

3. Conclude not thatyou have no grace, becauſe youfeel pot thoſe tranſports and raviſhing joys thatother Chriftians

The best Work in the worst Times. 34/ fpeak of. Ifthou canst not ſay as Paul doth, Rom. viii. 38. yet bleſsGod, ifthou canstbut breathe forth ſuch language as that, Mark ix. 24. " Lord, I believe, help thou my unbelief."

4. Say not thou hast no grace, becauſe of the high attainments of ſome hypocrites,who in ſome things may excel thee. Whenſomeperſons read the ſixth chapter to the Hebrews, they are ſtartledto fee to what a glorious height the hypocritemay foar; not confidering that there are theſe three things wherein theyexcel the moſtglorious hypocrite in the world. (J.) That ſelfwas never dethroned inhypocrites, as it is in them. All thatanhypocritedoth is for himself. (2.) The hypocrite never hatedevery fin, as he doth ; but hath ſtill ſome Agag,Rimmon, or Delilah. (3.) That the hypocrite never acted in duty fromthe bent and inclination ofa new nature, taking delight inheavenly employment, but is moved rather as a clock by theweight and poiſes ofſome external motives and advantages. 5. Conclude not you have no grace, becauſe yougrow not ſo ſenſibly as ſome other Chriftians do. You maybe divers ways mistaken about this. (1.) You may meaſureyourgrowth by your defires, and then it appears nothing ; forthe Chriftianaims high, and grafps at all. (2.) Or by comparing yourſelves with fuch as have larger capacities, time, and advantages, than you. (3.) Or by comparingyourgraces with othermens gifts, which you mistake for their graces. (4.) Or by thinking that all growth is upward injoy, peace, and comfort ; whereas you may grow in mortification and humility, which is as true agrowth as the former. Oh ! take heed of theſe mistakes ; theyhavebeen veryprejudicialtothepeace ofmany Chriftians.

5. Rule. Lastly,Decline not fufferings when God gives you a fair call to them. Oh ! the Chriſtian's ſuffering time is commonly his clearest and most comfortable time. "Then " the Spirit of Godand gloryreſteth on them," I Pet. iv. 14. That which hath been in ſuſpence for fome years, is decided and cleared in a fuffering hour. Andthus I have ſhewedyou how to attain this neceſſary qualification aljo.

CHAP. VIII .

Discoveringthe neceffity ofan improvedfaith for the right management offufferings, and directing tosome special means for the improvement thereof.

HE next thing conducing to our actual readiness for I fufferings, is theimprovement of faith to someconfi

342 Preparations for Sufferings : Or, derabledegree of ſtrength. This is the grace that mustdo the main ſervice in ſuch an hour; andhath the principal hand in fupporting the Chriſtian under every burden. This is the grace that crowns our heads with victory in the day ofbattle, Eph. vi. 16. " Above all taking the ſhield of faith." It is true, everygrace is of uſe, and contributes aſſiſtance: Suffering faints have been beholding to them all. But of this we mayſay, as Solomon of the virtuous woman; " Though manygraces have " done excellently, yet this excels them all." In this grace Paul was very eminent; itwas the lifehe daily lived, Gal. ii. 20. Oh! it is a precious grace, 2Pet. i. 1. Soprecious, that Chriſt, who ſeldom admired at anything, yetwonderedat this, Matth. viii. 10. Avictorious grace it is that overcomes alldifficulties, Mark ix. 23. Bythis ſword itwas that all thoſe famous heroes, Heb. xi. atchieved all thoſeglorious conqueſts; and in every diſtreſs it may ſay to the ſoul, as Chriſt to the dif ciples, John xv. 5. " Without meyecandonothing." This is thatsword that hath obtained fo manyvictories over theworld, 1 Johnv. 4. Andthat trustyshield that hath quenchedſo mamydeadlydarts oftemptation, which have been levelled at the veryheart of aChriſtian in the dayofbattle. By it a Chriftian lives, when all outward ſenſible comforts die, Hab. ii. 4. It is thegrounduponwhich the Chriſtian fixes his foot, and never fails under him, 2 Cor. i. 24. The neceſſity of itwill more clearly appear,by confidering howmany ways it relieves thefoul in trouble, and diſburdens the heart of all its finking loads and preffures : There are two things that fink a man's

under ſufferings ; viz. The greatness of the troubles, and the weakness of the foul to bear them; against both which faith relievesthe foul, viz. by making a weak foulſtrong, and heavy troubles light.

First, Itmakes a weak foul ſtrong and ableto bear; andthis itdoth divers ways.

1.By purging out of the ſoulthoſe enfeebling andweakning diſtempers ; notonlyguilt ingeneral, which is to the foulas a wound upon thebearing ſhoulder, Rom. v. 1. The removal whereof enables thefoul to bearany other burden, Ifa. xxxiii.

24. But it alſo removesfear, that tyrant paffion,that cuts the nerves of the foul. For as faith comes in, ſo fear goes out : Look in whatdegree the fear of God is aſcendant inthe foul, proportionably the finful fearof the creature declines andvaniſheth, Ifa. viii. 12, 13. This fear extinguiſhes that, as the fun-fhine puts out fire, " The righteous is bold as a lion," Prov. xxviii. 1. The word fignifies a young lion in ריפבב

The best Work in the worst Times. 343 his hot blood, that knows no ſuch thing as fear : And look how much of the foul is empty of faith, ſo much it isfilled with fear : " Why are ye fearful, O ye oflittlefaith ?" Matth. viii. 26. Certainly, it is a rare advantage, to be freedfrom the common distraction, in times ofcommon destruction ; andthis advantage the foul hathby faith.

2. It ſtrengthens the foul tobear afflictions and hardſhips ; notonly bypurging out its weakning diſtempers, butbyturn- -ing itſelfto Chriſt, inwhom all its ſtrength lies;and thatſuitably to the ſeveral exigencies of the ſoul, inall its diſtreſſes. Doth darkness, like the ſhadew of death, overſpread the earth, and all the lights ofearthlycomforts diſappear ? then faith ſupports the heart, by looking to the Lord, Micah vii. 7. And this look of faith exceedingly revives the heart, Pfalm xxxiv.

5. and enlightens the ſoul. DothGodpluck away all earthly props from under your feet, and leave you nothing viſible to reſt upon? inthat exigence faith puts forth a ſuitable act, viz. Resting orstaying upon God, Ifa. xxvi. 3. and by this the foul f comes tobe quietedand eſtabliſhed,Pfalm cxxv. 1. Dotemptations ſtrive to put offthe foul from Chriſt, and difcourage it from leaning uponthe promise ? Then it puts forth an act of ( resolution, Job xiii. 15. And ſobreaks its way through that difcouragement ; or hath the foul been long feeking God for deliverance out oftrouble, and ſtill there is filence in heaven, no anſwer comes ; but instead of an anſwercomes a temptation, to throw upthe duty, andſeektodeliver itſelf ? Then faith puts forth another act upon Chriſt, ſuitable to this diſtreſs, viz. An act ofwaiting, Ifa. xlix. 23. which waiting is oppoſed to thatfinfulhastewhich the foul is tempted to, Iſa. xxviii. 16. Or doth God at anytime call thefoulforth toſomedifficult ſervice, againſt which the flesh and carnal reaſon diſpute and plead? Now faith helps the foul,by putting forth an act of obedience : andthat whilft carnal reaſon ſtandsby diſlatisfied, Gal. i. 16. Andhence it is, that obedience carries the name of faith upon it, to ſhew its defcent, Kom. xvi. 26. Faith encourages the foul toobey, not onlybyurging God's command,butby giving it God's warrant for its indemnity, Heb. xi. 24, 25, 26. Or doth apoor believer find himself overmatched by troubles and temptations, and his own inherent ſtrength begin to fail under the burden? Then faith leads him to anomnipotent God, and ſo ſecures himfrom fainting under his trouble, Pfalm lxi. 2. IntheLord is everlaſting ſtrength. ElShaddai, is aname of encouragementto a feeble ſoul, Ifa.xl.29,30,31. Andthus

344 Preparations for Sufferings : Or, you fee the firſt particular madegood, viz. What a ſtrength ning influence it hath upon aweak foul.

Secondly, In the next place, let us fee how it lightens the Chriſtian's burdens, as well as ftrengthens his backto bear.

And certainly, this grace of faithdoth ſtrangely alter the verynature of ſufferings, taking away boththe heaviness and borror of them; and this itdoth divers ways :

1. By committing the buſineſs to Chrift, andleaving the matterwith him; andſo quittingthe foulofall theſe anxieties andperturbations,which are theveryburden andweight ofaf fliction, Pfalm xxxvii. 5. For certainly, that which finks us indays oftrouble, is rather fromwithin, from our unruly, fe ditious, andclamorous thoughts,than from the troubles themſelveswith which weconflict: Butbycommitting the matter to God, the ſoul is quickly brought to reft.

2. By diſcovering much preſent good inourtroubles; the more good faith diſcovers in atrouble,the more fupportable andeaſy itmakes ittothe foul. Nowfaith brings in acom fortable report, that they are not only evils, as the troubles of thewicked are, Ezek. vii. 5. but have an allay andmixture ofmuch good, Heb. xii. 10. Ifa. xxvii. 9.

3. By forefeeing the end and final removal of them, and thatnear at hand, 2 Cor. iv. 17. That which daunts andamazes menin times of trouble, is, thattheycan feeno end of them. Hence the heart faints, and hands hang down throughdifcouragement: Butnow faith brings thejoyfultid. ings of the end oftroubles; and faith to the foul, "Whyart " thoucaſtdown,O myfoul ? andwhy ſo diſquietedanddif " couragedwithin me ? as ifthy ſufferings were like the fuf " ferings of thedamned, endless andeverlasting,whereasthey " arebut for a moment; yet a littlewhile,avery little while, " andhe that ſhallcome,willcome,andwillnottarry,"Heb. x. 37. Yet a littlewhile,and thenthedays ofthy mourning ſhallbe over.

4.Bycomparing ourfufferingswith the ſufferingsofothersy which exceedingly diminiſheth and ſhrinks them up; fome times the believer compares his ſufferings with Chrift's, and thenhe is ashamed that ever he ſhould complain and droop under them. Oh ! faith he, what is that, to that which the Lord Jeſus ſuffered for me ? He fuffered in all his members , head, hands, fide, feet, from allbands, friends and enemies, in all his offices ; yea, in his foul, as wellas in his body: And indeed the fufferings of his foul, were the very foul of his fufferings : Sometimes he compares them with the fuf

The best Work in the worst Times. 345 ferings of others of the faints in former ages : When he reads in faith the hiſtory of their perfecutions, he is ſhamed out of his complaints, and faith, Am I better than my fa- ' thers ?" Sometimes he compares them with the fufferings of the damned: 'Oh what is this to everlasting burnings ! What ' is a priſon to hell ? How light and eaſy is it to fuffer for * Chriſt, in comparison of thoſe ſufferings which are from • Chrift ?' Andthus the foul is quieted, andthe terror offufferings abated.

5. Faith entitles Chriſt to the believer's ſufferings, andputs them upon his ſcore ; and ſo it exceedingly transforms and alters them: Ah ! it is no ſmall relief,when a man can hold - up the Bible, as that martyr did at the ſtake, and ſay, ' This is that which hath brought me hither : Or as the Pfalmiſt ; " For thy fake we are killed all the day long :" Or as the apoſtle, Col. i. 24. " I fill up that which is behind of the fuffer. " ings of Chrift inmy fleſh."

6. Lastly, Faith engages the preſenceof God, tobe and abide with the foul in all its folitudes and ſufferings : It lays - holdupon the promiſes made to that purpoſe, Pfalm xxiii. 2.

Ifa. xliii. 2. Heb. xiii. 5. John xiv. 18. And whilft a poor foul enjoys this, the very ſenſe oftroubles is ſwallowedup. And thus I have given ſome briefhints, how faith relieves and strengthens the foul in a fuffering hour : The next thing is to directyou how to improve this excellent grace, that it may do you fuch ſervice as this in atime ofneed: And, in order thereunto, I ſhallgive youtheſe ſevendirections.

1. Attend diligently upon the miniſtration of the goſpel, which is not only the procreant, but alſo the conſerving cauſe of faith, 1 Pet. ii. 2. The doctrine of faith, is the food and nutrimentof the grace of faith : There are its rules, its encouragements, its cordials : Thence faith takes and treaſures up its michtams, to which ithath recourſe intimes of need : Every attribute, command, orpromise, that ſhines forth there, is adiſh for faith to feed on; but all together are a royal feaſt, Pfalm lxiii. 5. Some ſay the land of Judea is called " the land of the living," in Pfalm xxvii. 13. in reſpect of theordinances of God, which that people enjoyed. Certain it is, they are the great inſtruments of quickning fouls at firſt, and preferving that life itſo begat inthem: But thenbe fure they have Chriſt's ſtamp upon them, andthatthey beminiftredby his own officers, and in his own way: Andſo you may reaſonably expect more fruits and influencesfromthem, VOL. VII. Xx

346 Preparationsfor Sufferings : Or, than from all private gifts and helps in the world : " For the " Lord loveth the gates of Zion, more than allthe dwellings " of Jacob," Pfalm lxxxvii. 2. And all private helps may fay, in comparison of Chrift's public ordinances, as Gideon faid to the men of Ephraim, Judges viii. 2. "What have we " done in comparison of you ?"

2. Improve well your facrament ſeaſons, thoſe harvest-days of faith : This ordinance hath a direct and peculiar tendency to the improvement and ſtrengthening of faith. It is a pledge ſuperadded to the promise for faith's fake : Heavenly and fublime mysteries do therein ſtoop down to your fenfes, that you may have the clearer apprehenfions of them ; and the clearer the apprehenfions are, the ſtronger the affent of faith mustneeds be: By this feal alfo the promife comes to be more ratified to us; and the firmer the promiſe appears to the foul, the more bold and adventurous faith is in cafting itſelf upon it : Oh! howmanypoor doubting trembling fouls have in ſuch a ſeaſon gathered the full ripe fruits ofafſurance, fromthe top-boughs of that ordinance !

3. Frequent actings of faith, are rare and ſpecial means of improving it : " To him that hath," (i. e.) that improves and uſes what he hath, " ſhall be given," Matth xxv. 29. This was the way by which Paul thrived in faith, and every other grace ſo exceedingly, thathe outgrewthem that were in Chrift before him, 1 Cor. xv. 10. It is true, its beginning in the foul, is not after the manner of other habits, either moral, or natural : This is not ofnatural acquifition, butby divine infufion : Butyet its improvementisinthe famemanner. then! ifeveryou wouldhave a flourishing faith, rouze it up out of the dull habit, and live in the daily exerciſe of it.

4. Go to Jeſus Chriſt, who is the Author and finiſher of faith, and cry to him, as Mark ix. 24. " Lord, increaſe my " faith:" Yea, beg the affiſtance ofothers prayers in this behalf, as the apostle did, I Theff. iii. 10. 2 Theff. i. 11. faith animates prayer, and prayer increaſeth faith. 5. Improve times of affliction for the increaſe of faith : For certainly, fanctified afflictions do notably exerciſe and increaſe this grace, I Pet. i. 7. Intimes ofproſperity,we know not what ſtock of faith we have: We live ſo much upon things feen,that wecannotmanytimes tell whether we have faith or no: Butwhendifficult days eome, then we must get out our whole fubfiftence and livelihoodby faith,Hab. ii. 4. Yea,then wehavemany proofs and experiments of God's fidelity in the promiſes, which isa choice help to faith, 2Cor. i. 1o.

The best Work in the Worst Times. 347 6. Keep catalogues of all your remarkable experiences ; treafurethem up as food for your faith in time to come : Oh ! it is a fingular encouragement and hearteningto faith, whenit canturn over the records of God's dealing with you in years paſt, andſay as Joshua, "Not one thing hath failed," Joshua xxiii. 14. When it can ſay ſo ofpromiſes, thathave already had their accomplishments, then they will be apt to ſay concerningthoſe yet to be accomplished, as Elizabeth faid to Mary, Luke i. 45. "Bleffed is the foulthatbelieveth, forthere ſhall be " a performance ofthoſethings which are told itby the Lord."

experiments are the food of faith: Pfalm lxxiv. 14. " Thou breakest the heads of Leviathan in pieces, and gaveſt " him to be meat to thy people inhabiting the wilderneſs," (i. e.) That famous experienceof the power and love of God in their red-fea deliverance, where he destroyed that fea-monster Pharaoh, and his hoſt, was meat to the faith of God's Ifrael in thewilderneſs afterwards. We often find Chrift charging the peoples unbeliefon a bad memory, Matth. xvi. 8, 9. And, henceitwas, that the Lord commanded the Ifraelites to keep journals of everyday's occurrences, Numb. xiii. 1, 2. Itisa thouſand pities ſuch choice helps ſhould be loſt. Oh ! ifyou - couldbut remember, how the Lord hath appeared for you in former exigencies, and how often he hath ſhamed you for your unbelief, it would exceedingly animate your faith, both inpreſent, and future diſtreſſes, Micah vi. 5.

7. Lastly, Beware offenfe, which isthe ſupplanter of faith. O ifyou liveupon things earthly, you put your faith out of its - office: Things earthlyhave an enmity to faith . "This is the " victory by which we overcomethe world, even ourfaith,"

1 Johnv. 4. Overcoming denotes a conflict, and conflicts infer oppoſitions. Oh you that live ſo much by fight and ſenſe on things viſible, what will you do when in David's, or Paul's cafe, Pfal. cxlii. 4. 2 Tim. iv. 16. when all outward encouragements and stays ſhall utterly fail ? What had Abraham done, if he had not been able to believe against hope, i. e. ſuch anhope as is founded in ſenſe and reafon.

Reader, I adviſeand chargethee in the nameofthe Lord,and as thou hopeft to live when viſible comforts die, that thou be diligent in the improvement and preparation of this excellent grace of faith : ifit fail, thou faileſt with it; and as thy faith is, ſo art thou. Conſult all the cloud of witneſſes, and fee if thou canst find aman amongstthem, thatdid not atchieve the victory by his faith. Hadthey notallbeen rundown by the Xx2

348 Preparations for Sufferings : Or, furious aſſaultsoftemptation, and instead ofacloudofwitnesfes,been so many pillars offalt, andmonuments of reproach andshame to religion, iftheir faith had failedin itstrial.

CHAP. IX.

Wherein the neceffity and usefulness of Christian fortitude in or der tofufferings is evinced, with a brief account of its na ture and the means of attaining it. Th HE next grace which concurs tothecompleteing of our actual readiness for fufferings, is Chriſtian fortitude, of holy courage , which muſt ſay in thy heart, in atime ofdan ger, as Elijah once did, "As the Lord lives, Iwill ſhew my " ſelf." This alſo is a choice part of your preparation-work In this grace our apoſtle was eminent: when he was told, " Bonds and afflictions waited for him;" he could fay, That " none oftheſe things moved him," Acts xx. 24. Yea,when hewas to appear before the lion Nero, and nota man would own or ſtand by him, yethe ſtands hisground, refolving rather todieon the place, than diſhonourablyto recede from hisprin ciples and profeſſion, 2Tim. iv. 16, 17. He fet the world, with all its threats and terrors, lower than it ſet him. Ohow confpicuous was this grace in all thoſe berges that havepaft on before us ! And if ever you hope to ſtand inthe evilday, andbe fetched offthe fieldwith honour,you must rouze upand awakenyour courage for God: And the neceffity thereofwill appearupon theſe four confiderations.

the ſucceſs and prevalence of Satan's temptations inthehour ofperſecutiondependsuponthe fainting andover. throw of this grace. Wherefore dothheraife perfecutions in theworld, but becauſe ſuch terrible things are fitted to work upon the paffion ofcarnal fear, which riſes with thoſe dangers, andmakes the foul as atumultuous ſea. This is it heaims at, Neh. vị. 13. This is a multiplying paſſion, that reprefents dangers more andgreater thanthey are, and ſodrives the foul into the very netandſnare laidby the devil totake it. Prov. xxix. 25. " The fear ofmanbrings a ſnare;" whichwas fadly exemplified in Abraham, Gen. xii. 12. and divers others of the faints. Ifhecan but ſubduethis grace, he will quickly bring you to capitulate for lifeand liberty,uponthe baſfeft and moſt diſhonourable terms; therefore the preparation of this grace is ſo exceedinglyneceſſary.

2. Becauſe this is the grace thathonours Jeſus Chriſt abun-

1 -dantly, when you are brought uponthe ſtage for him. - There is a great folemnity at the fuffering and trial of a faint : heaven, earth, and hell, are ſpectators, obſerving the - iſſue, and how the faints will acquit themselves in that hour, We are made a spectacle, faith the apostle. The word is Θιατρον εγενήθημεν, we are ſet asupon atheatre inpublic view, 1 Cor. iv. 9. God, angels, and faints, wait to seetheglorious triumphs of their faithand courage, reflecting honour upon thename andcauſe of Chriſt. Devils and wickedmen gape foran advantage by their cowardiſe. Certainly very much lies now upon the Chriſtian's hands. Shouldhe faint andgive ground, how will it furnishthe triumphs of hell, and make

- Chriſt's enemies vaunt over him, as if his love ran ſo low in the hearts of his people, that they durſt not adventure any thing for him ? Or, as if, notwithstanding their brave words and glorious profeſſion, they durſt not trust their own princi. pleswhenitcomes to the trial? But ifnowtheyplay themen, anddiscover an holy gallantryofſpiritand reſolution for Chrift, howwill itdauntthe enemies, and makethem ſay as Marcus biſhop of Aretheuſa made one of Julian's nobles, preſent at historments, toſayconcerning him, Weare ashamed,Oemperor, the Christians laugh at your cruelty ! And how will God himself rejoice and glory over them, as heonce did over Job when he fetchedhim with honour off that firſt field! Job ii. 3. " Stillhe holdeth faſt his integrity."

3. Your own peace is wrapt up in it, as well as God's glory. Is it nothing, think you, tobefreed from thoſe vulturesand harpies, that feed upon the hearts of men at ſuch times ? SurelyGod reckons, that he promiſeth a very great mercytohis people, whenhe promiſeth it, Prov. i. ult. Pfal. cxii. 7. WhenBorromaeus was told ofſome that lay in wait to take away his life, it troubled him not, but he ſaid, An Deus eft inmundo pro nihilo ? What, is God in the world for nought ? And like to this was the anfwer of Silentiarius inthe like cafe; Si Deus mei curam non habet, quid vivo ? IfGod take not care for me, how do I live ? Oh this is it that brings youtoanholyquietude of ſpirit intimesofconfufion anddif traction, which is achoicemercy.

4. Yourmagnanimity is of ſpecial uſe to other faints, who are followingyou in the fame path offufferings. If you faint, itis likethefainting ofaſtandard-bearerin anarmy: you bring therebyan evil report upon the croſs of Christ, asthefirstspies didupon the land of Canaan. And alike influencewith that

350 Preparation for Sufferings : Or, it is like tohave on your brethren; ſothat there is aneceffity of improving this grace alſo beforeyou can fay with Paul you areready.

2. But what is this Chriſtian fortitude, andwhereindoth it confift.

I anſwer briefly, It is an holy boldness in the performance of difficult duties,flowingfromfaith in the callof God, and hispromiſe to us in the discharge of them. Andfo you have the natureofit intheſe fourparticulars.

1. It isanholy boldness, not a naturalor ſinful boldneſs, ariſing either from the natural conſtitution, or evil difpofition ofthemind.

2. It is expreſſed about duties for truth, not error, Jer. ix. 3. for the intereſt of Chrift, not of the flesh. 3. The ſeaſon inwhich it appears is, when duties are furrounded and beſetwith difficulties and dangers, Dan. iii. 16. Dan. vi. 10.

4. The fountainwhence it flows is faith, and thatas itreſpects the command and call of God to duty, Acts xvi. 10. Andhispromiſe to us in the diſcharge thereof, Joth. i. 5,6. And this grace ſtands oppoſed, both tothe fearof manin the cauſe of God, Heb. xi. 27. andtoapoſtacyfromthe truth for fear of fuffering. Thus briefly of the nature of it. 3. In the lastplace, Iſhall laydown ſome rules forthepromotingand improvement of it, and fo finiſh this chapter. Now there are ten rules heedfully to be obſerved for the breeding ofholy courage in the breaſt ofa faint in eviltimes. 1. Rule. And the firſt rule is this, Get a weaned heart from all earthly enjoyments. Ifthe heartbe inordinately fixed upon anyone thing thatyou poſſeſs intheworld, that inordinate e-

andaffection for it, will ſtrangelyeffeminate, foften, and cowardize your ſpirit whenyour trialcomes, 2Tim. ii.4. You meetnot withamanofcourage for God,buthadhis heartdead toearthlythings ; ſo it was with Paul, Phil. iii. 8. Sincethe apostles, we ſcarce meetwith agreater exampleof holymagnanimitythan Luther; andifyou readhis ſtory, you will find few men ever ſet a lower rate ontheworld than he. All the Turkith empire in his eye was but a crumb caſt to the dogs. Germana est haec bestia pecuniam non curat. Money could not tempt him.

2. Rule. Suffer not guilt to lie upon yourconfciences : itis afountainoffears, andyou cannever attainboldness for God, till itberemoved,Rom. v.1, 2, 3. The spirit of afoundmind

The best Work in the worst Times. 35x - isopposed to the ſpirit offear, 2 Tim. i. 7. Now that found mind is amind or ſpirit that is not wounded, and made fick and infirm by guilt. Owhat black fogs and miſts ariſe out ofguilt, which becloud our evidences, and fillus with fears anddiſcouragements ! Gen. xlii. 21, 22.

3. Rule. Clear your call to difficult ſervices,be well fatisfied thatyou are in thatway and poſture God expects to findyou in. Owhatcouragethis willgive ! Joth. i.9. Thenaman maypromiſe himself God's preſence and protection, 2 Chron. xv. 2. But whilſt a man isdubious here, andcannottell whether it behisduty or not, that he is engaging in, how can he have * eourage to hazardany thing for it? For,thinks he, I may fuffer much from men, andyet have no thanks of God for it, I Pet. ii. 9. And further, tilla man beclear inthis, he cannot commithis cauſeto God. And it is aſadthingto be cut offfrom 5 ſo choice a reliefas that is, 1 Pet. iv. 19. 4. Rule. Getrightnotions and apprehenfions of your enemies . We are apt to magnify the creature, as ifhe could do more than he can, and thereby disable ourſelves from doing what weshould. Poffefs your fouls withthe beliefoftheſefive things concerning them. (1.) Thatthey are poor weak enemies, Ifa. xl . 15, 17, 22. But as a ſwarm ofgnats in the air.

See how God deſcribes them, Ifa. li. 13, 14.

(2.) That little powerthey have is limited by your God, who hath the bounding andordering ofit, Johnxix. 11. Pfal. lxxvi . 10. (3.) They carry guilt upon them, which makes them more timorous than you, Ifa. viii. 12. Their fear is a ftrange fear. (4.) They only uſe carnalweapons againstyou, which cannottouch yourfouls. Ifthey were praying enemies that could engage God againstyou, theywouldbe formidable * enemies indeed; but this they cannotdo. The largest commiſſion that anyofthemever had from God, extended buttothe -bodies and bodily concernments of the faints, Luke xii. 4, 5.

They cannot thunder with an arm like God, nor blot your name out of the book of life, nor take away your part out of the New Jerufalem ; therefore fear not man. (5.) Your enemies are God's enemies ; and God hath eſpouſed your cauſe and quarrel. The more cruelthey are, the kinder he will be to you, John ix. 34, 35 . 5. Rule Labour to engage the prefence of God with you inall places and conditions. Whilftyou enjoythis, your fpirits willbe invincible and undaunted, Joſh. i. 9. Pfal. cxviii. 6.Aweak creature aſſiſted and encouragedby the prefence of agreat God will be able to do and ſuffer greatthings. Poor

352 Preparations for Sufferings : Or, fleſh inthehand ofan almighty Spirit acts above itſelf. Alit tledog, if his maſter be by,and animates him, willfeize upon a greater beaſt than himself, thoughhe would run from him were his maſter abſent. Our courage ebbs and flows as the manifeſtations of the divine prefence do. Oh getthyſelf once within the line of that promife, Ifa. xliii. 1, 2. and thou art invincible.

6. Rule. Get an high eſtimation ofJeſus Chriſt, and all his concernments. They that value him highest, will adventure for him farthest. Magnanimous Luther, how inestimable a valuedid he fet upon the truths of Chrift! Ruat coelum, &c. Let heaven rush rather than a crumb of truth should perish. Thou wilt never be aman ofzeal and courage for Chrift's in tereft, untilthat interest of Chrift have ſwallowed up allthine own interefts. No sooner is thefoul acquaintedwith, andin terested in Chriſt, buthe heartily wishes well to all his affairs andconcernments, Pfal. xlv. 3, 4. This is that which puts metal and reſolution for Chriſt into the foul.

7. Rule. Beware yoube notcheatedwithmaxims ofcarnal policy, miſtaken for Chriſtian prudence. Many are ſo: and theyprove deſtructive to all true zeal and courage for Chrift. Neverwas religion profefſed with greater plainneſs and fimpli city, than by the primitive Chriſtians: and never was there an higher ſpring-tide of courage and zeal for God, than in thoſe days. We are apt to call it prodigality, and are grown wiſer tohusband ourlives and comforts, better than theydid. But indeedour prudentials have even ſwallowedup our religi on. It is true, there is ſuch a thing as Chriſtian prudence; but this doth not teach men to ſhunall coſtly anddifficultdu ties, and proſttitute confcienceto ſave the ſkin. "Aman of " underſtandingwalketh uprightly," Prov. xv. 21 .

: 8. Rule. Look uponthe infide oftroubles for Chriſt, as well as uponthe outſide of them. Ifyou view themby an eye of ſenſe, there appeareth nothing but matter ofdifcouragement. To lookon the outſide ofa priſon, banishment, or death, is affrighting and horrible: butthen, ifye look into the infide of theſe things by faith, and ſee what God hath made them to his people, andhowjoyfulandcomfortable they have beenin theſe conditions ; what honey they havefoundin the carcaſs ofa lion, what fongs inthe ſtocksanddungeons, whatglory. ing intribulation, anhundred-fold rewardeven in their fuf ferings : Othen ! that which looked like a ferpent at a diftance, willappearbut as a rod in hand. Howmanyhave found themſelves quite miſtakenintheir apprehenfions offufferings;

Thebest Work in the worst Times. 353 - andbeen more loth to come out of apriſon, thanthey were to go in! Ifyoudid but ſee your ſupports, andthe comforts that - fouls ordinarily meetwith in their troubles for Chrift, you wouldnot look on them as ſuch formidable things.

9. Rule. View the iſſue and reward of fufferings by an eye of faith: this alſo will strongly abate the horror anddread of them, Heb. x. 34. Upon this account it is the faints have ſo flighted and contemnedthem, Rom. viii. 18. 2 Cor.iv. 16, 17. Butthen ſee that you act your faith, (1.) Upon the cer- ✓taintyof it: look at it as a most real and ſubſtantial thing, Heb.xi. 1. (2.) Viewit as a great andglorious reward : And, (3.) As near athand: Andthenſayto thyfoul,comeonmy foul, comeon, ſeeſt thouthejoy ſet before thee ! thecrown ofgloryreadytobeſetonthyheadby thehand of a righteous God. Oh, what compare is there betwixt thoſe ſufferings, and thatglory !

10. Rule. Propoundtoyourſelves the beſt patterns and examples. Keep your eye uponthe cloud of witneſſes ; theſe are ofſpecial uſe tobegetholy courage, Heb. xii. 1. James v.

10. Whowouldbe afraidto enterthe lifts, and grapple with that enemythathehathſeenſo often foiled,and thatby apoor weak Chriſtian ? See howthe enemy, withwhom you are to grapple, hath beenbeaten hand tohand, and triumphedover by poorwomen and children; they had as great infirmities, andyou haveas gracious aſſiſtances as thoſe that aregone beforeyou.

CHAP. Χ.

Discoveringthe neceſſity ofanheart mortified to allearthly and temporal enjoyments, in order to the right managing of a fufferingcondition : withfeveral directions for theattaining thereof. THE HE nextthing whereinyour actualreadineſs for bonds, ordeath confifteth, is in the mortification of your affections to all earthly interests and enjoyments ; even the best and sweetest of them : Till this be done, in ſome meaſure, you are not fit to be uſed in anyſuch ſervice forthe Lord, 2 Tim. i. 21. The living world is the very life of temptations: the travailing pains of death are ſtronger and ſharper upon none, than thoſe that are full of ſenſeand ſelf. As you fee VOL . VII. Yy

354 Preparations for Sufferings : Or, in nature, what conflicts and agonies ſtrong and lively perfons fufferwhenthey die; when others, inwhom nature is decayedand ſpent before-hand, die away without halfthat pain, even as a bird in a ſnell. Corruption in the faints, is like the ſap in green wood, which reſiſteth the fire, and will not burn well, till itbe dried up. Prepared Paul had an heart mortified in a very high degree, to all the honour and riches of the world, accounting them all but trifles, Gal. vi. 14

1 Cor. iv. 3, 4. The needofthiswill beevincedby theſe five confiderations.

1. Unleſs the heart be mortified to allearthly enjoyments, they will appeargreat andglorious things inyour eye and efti mation; and if fo, judge what a taſk you will have, todeny and leave them all in a fuffering hour. It is corruption with in, that puts the luſtre andglory upon things without: it is thecarnal eye only that gazes admiringly after them, 2 Cor. v. 16. and hence the luft is putto expreſs the affection, 1 John ii. 16. becauſe all that inordinate affection we have to them, arifes from our high eſtimation of them, and that eſtimation from our lufts, that repreſent them as great and glorious. Therefore, certainly, it willbe difficult (ifnot impoffible) to denythem, tilltheyhave loft theirglory in your eye; andthat they will neverdo, till thoſe lufts within you, that putthat beauty and neceſſityuponthem, be first crucified. As for infrance, what aglory and neceſſity doth the pride of men put uponthe honour and credit of the world, ſothatthey willra ther chooſe to die, than ſurvive it ? But to a mortifiedſoul it is afmall matter, 1 Cor. iv. 3. So for riches,howmuch arethey adored, till our lufts be mortified ?andthenthey areefteemed butdung anddrofs, Phil. iii. 8. It is our corruptions that paint andgildovertheſethings : whentheſe arecrucified,thofe will be lightly eſteemed.

2. Mortification of corruptions is that which recovers an healthful ſtateof foul: fin isto the foul, what a diſeaſe isto thebody; and mortification is to fin, what phyſic is to adifcafe. Hencethoſe that are but a little mortified, arein a comparative ſenſe called carnal, 1 Cor. iii. 3. and babes, ver. 2. in refpectof weakneſs. Now, fuffering work being fome of the Chriftian's hardeſt labour and exerciſe,he cannotbe fitted for it,untilhis foul be in an healthful ſtate : a fickly man cannot carry heavyburdens, or endure hard laboursand exerciſes; the fick foldier is left behind in his quarters, or put into the hoſpital, whilft his fellows are dividing the ſpoils,and obtain ing glorious victories inthe field. Tothis ſenſe ſomeexpound

46Rom. viii. 13.3. " Ifye live after the fleſh, ye ſhall die; but if ye, through the Spirit, mortify the deeds of the body, ye " ſhalllive." Whereas death isput to note alanguiſhing ſtate of foul, whilft mertification is neglected ; ſo life is put to expreſs anhealthful and comfortable ſtate ; viverepro valere ; fo thatupon this account alſo the neceffityof it appears.

3. Your corruptions mustbe mortified, elſe theywill be raging and violent in the time of temptation, and, like a torrent, ſweep awayall your convictions and reſolutions. It is finunmortifiedwithin, thatmakes theheartlike gun-powder ; ſothat whentheſparksoftemptationflyabout it, (andthey fall thick in a fuffering hour) they dobut touch and take. Hence the corruptions of the world are faid to be through luft, 2 Pet. i. 4. With theſe internal unmortified lufts,the tempter holds corre

; and theſebe the traitors that deliver upour fouls - intohis hands.

4. Unleſs youbediligentandſucceſsfulin this work, though you ſhould ſuffer, yet not like Chriſtians ; you will but difgrace religion, and the cauſe for whichyou fuffer ; for it isnot fimple ſuffering, but fuffering as a Chriſtian, that reflects crediton religion, and finds acceptationwith God. Ifyou be envious, fretful, diſcontented, and revengeful, under your ſufferings,what honourwill this bring to Chriſt ? Isnot this altogether unlike the example of your Lord ? Ifa. liii. 7. and the behaviour of fuffering faints ? 1Cor. iv. 13. Yetthus it will be, ifyour pride, paffion, andrevenge, be not firſt ſubdued: forwhat are the breakings forth of ſuch diftempers ofſpirit, but as the flushes ofheat in the face from an ill-affected liver ? Moſt certain itis,that all theſeevils arein your natures, and as certain it is, theywill riſe like mude and filth from the bottom of alake,when ſome eminent trials ſhall rake you to the bottom ; Natura vexata proditfeipfam.

5. Lastly, Mortification must be ſtudiedand pliedwith diligence ; elſe you will findmany longings andhankerings after earthly enjoyments and comforts, which will prove a ſnare to you: whatis fin,butthe corrupt and vitiatedappetiteofthecreature, tothings that are earthly and ſenſual, reliſhingmore ſweetneſs anddelight inthem, thanin the bleſſed God ? Andwhat is fanctification, but the rectifying oftheſe inordinate affections, andplacing themon their proper object ? A regenerate and mortified Chriftian taſtes not halfthat ſweetneſs in forbidden fruits that anotherdoth: ſet but money before Judas, and fee kow eagerlyhe catches at it - " What will ye give me, Yy2

356 Preparationsfor Sufferings : Or, " and Iwillbetrayhim ?" Setbut life, liberty, or any fuch baitbefore an unmortified heart, and how impotent is heto withstandthem, as offered in atemptation ? Oh thoſe unmortified lufts ! how do they make men hanker, long, and their lips water (as we uſe to ſay) after theſe things ? This makes them break priſon,decline ſufferings, though upon the baſeft terms : whereas a mortified Chriſtian can ſee all theſe things

before him, yea, offered to him, and refuſe them, Heb. x. 35. It is withthemmuch as it was with old Brazillai, 2Sam. xix. 35. When nature is decayed,they find but littlepleaſure in natural actions, Ecclef. xii. 1. And look asthe body of fin decays and languishes, ſodo theſe longings alſo : Itweansthe foul from them all, and enables it to live very comfortably without them, Pfal. cxxxi. 1. Phil. iv. 12. There needs no moretobe faidto evincethe neceſſity ofniortification, and dif cover what influence it hath into a Chriſtian's readineſs for fufferings.

It remains therefore, that I open toyou ſome of the prin cipal corruptions, aboutwhich it mostly concerns you to be ſtowpains ere ſufferings come. Now look as there are four principal enjoyments, inwhich you are like to be tried, viz. Estate, name, liberty, life; ſothe Chriſtian work in ſuffering times lies in mortifying theſe four ſpecial corruptions, viz. First,The loveofthe world. Secandly, Ambition. Thirdly, Inordinateaffectation offreedom andpleaſure. Fourthly, Excel five love of life.

1. For the love of this world, awaywith it, crucify it, crucify it : downwith this idol, and let itbe dethroned in all that intend to abide with Chriſt in the hour of temptation : how elſewill you take the ſpoiling of your goods ? How will you be able to part with all for Chriſt, as theſe blefſed ſouls did ? Itgrieves myheart to ſeehow many profeffors ofreligion are carried captive at the chariot-wheels ofa bewitching world. Oh! goodhad itbeen for many profeffors, ifthey had never taſtedſo muchofthe ſweetness ofit. Sirs, Ibeg you, for the Lord's ſake, down with it inyour estimations, downwith itin your affections, elſe temptations willdown with you ere long. I shall offer five or fixhelps forthe crucifying of it.

First, Confider youreſpouſals to Chriſt, andhow you have choſenandprofeſſedhim for your Lord and husband: there fore your doating upon the world is no less than adulteryagainst Chriſt, James iv. 4. IfChriſt beyour husband,he must beacovering toyour eyes; anunchasteglanceupontheworld woundshim.

Secondly, The moreyou prize it, the more you willbe tormentedbyit; didyou prize and love it leſs, it would diſquiet and vex you leſs : it is ourdoating on it, that makes it draw bloodatparting.

Thirdly, Get true fcripture-notions of the world, and rectifyyourjudgments and affections bythem. Ifyou willhave the truepicture and representation of itdrawnby the hand of Godhimself, ſee 1 John ii. 16. itis nothing elſe but luft that puts that lustre upon it: It hath but a phantastic glory, and that alſo paſſeth away. What is become of them that ruffled itout inthe worldbut one hundred years ago ? What could the world do for them ? Are they not all gonedown tothe fides of the pit ? "But he that doth the will of God abideth " for ever,"

Fourthly, Study and contemplate Chriſt, and the things above more : this would veilt all its glory, and kill it at the root, Phil. iii. 18, 19. Juſt as a man that hath been gazing uponthe fun, when hetakes off his eye from that bright and glorious creature, and looks to the earth, there is a veil of darkneſs overſpreadingthe face ofit, that he can fee nothing. I wonderhow fuch as pretend to live above, and enjoy communion with God, can ever reliſh ſuch ſweetneſs inthe world, orhave their hearts enticed and captivated byit.

Fifthly, Rememberalways, that byyour love anddelight in worldlythings, you furnish thedevil with the chiefeft bait he hath tocatch anddestroy yourfouls. Alas ! wereyour hearts butdead to theſe things, he would want anhandle to catch hold on. What hath hemore to offer you, and tempt you off from Chriſt with, but a littlemoney, or ſome ſuch poor temporal rewards ? andhow littlewouldthat foulbemovedbyſuch atemptation,that looks on it all but as dirt ?

Sixthly, Laſtly, Take notice of the approaches ofeternity : remember you are almoſt at the end oftime: and whenyou come to launch out into that endleſs ocean, how will theſe things look then ? It seems glorious, whilst you are in the chaceand purſuit ofit; butupon a death-bed, you will overtake andcomeup with it, and then youwill fee what a deceitful and vainthing itis: ſtand by thebeds ofdying men, and hearhowthey ſpeak of it. Oh ! the difference betwixt our apprehenfions then, and now! Thus labour to wean off your affections, and crucify them tothe world.

2. Mortify your ambition and vain affectation of the repute and credit of the world: Oh ſtand not on ſo vain a

358 Preparationsfor Sufferings: Or, thing asthis: judgeit but a ſmallthingtobejudged of man, to haveyour names caſt out as evil: letnotſcoffs and reproaches be ſuch terrible things to you. It is, withoutdoubt, a great trial ; elſethe holy Ghost had not added a peculiar epithet to it,which is not given to anyother of the ſufferings of the faints: not cruel tortures, nor cruel ſtonings,burnings, flaying with the ſword; but cruel mockings,Heb. xi. 36. Yet learn to bedead to, and unaffected with theſe things; ſetthe reproaching world as light, and as lowas it ſets you: Deſpiſe theſbame, as your maſter Chriſt did, Heb. xii. 2. And to promote mortification inthis, take theſe helps.

1. Confider this is no new or ſtrange thingthat hath happened to you : the holiest ofmenhave pastthrough the like, if not worſe trials, Heb. x. 33. Pfal. xliv. 14. Reproaches have been the lot of the beſt men. They called Athanafius, Sathanafius ; Cyprianus,Coprianus, a gathererofdung; bleffed Paul, apeftilentfellow ; Dr. Story threw a faggot at ſweet Mr. Denlie's face, as he was finging apſalm in the midst of the flames, ſaying, Ihavespoiled a good oldfong.

2. It maybe religion hath been reproached and ſcoffed at for your fakes; and ifſo, think it not much to be reproached for religion's fake.

3. It ismuch better to be reproachedby men for difcharging duty, than by your own confciences for the neglect ofit ; ifall bequietwithin, never be movedatthe noiſe and clamourwith out : Ifyou have a good roofover your head, be not troubled though the winds and ſtorms bluſter abroad, 1 Pet. iv. 14. Take heedwhatyou do, and be heedleſs whatthe world ſays.

4. Always remember, that you neither ſtand nor fallat the world's judgment, and therefore have the leſs reaſon to be troubled at it, 1Cor. iv. 3. If your condition were to be caft to eternity by it, it were ſomewhat.

5. There is a worthandexcellencyinthereproaches of Chrift, as bad as they feem ; and ſuch an excellency, as is not to be matched by anyearthlyenjoyment, Hebxi. 26. The reproaches of Chriſt are of moreworth thanthe treaſures of Egypt, thơ' Egypt then was the magazine of the world for treafures. The apoftles countedthem their honours, Acts v. 41. When LudovicusMarſacus, a knight of France, fawthoſe thatwereto fuffer with him in the chains, andthattheyput none upon him, becauſe of the nobility of his birth, he faid to the executioner, Gur me non quoque torquidonas, et illuftris illius ordinis militem non creas ? Why doye not honourme with a chain too, and ' createme aknight ofthatnoble order ?"

The best Work in the worst Times. 359 6. Lastly, Should fcoffs and reproaches ſcare you from - Chriſt and duty; then, though you should eſcape the reproaches of men, yet ſhall you fall under the everlasting con tempt of God, angels, and goodmen. Therefore, " Fear ye " not the reproaches ofmenthat ſhall die, norbe afraidof their " revilings, for the moth ſhall eat them up like a garment, " and the worm ſhall eat them like wool, but my righte- " ouſneſs ſhall be for ever, and my ſalvation from generation " to generation," Ifa. li. 7, 8 .

3. Mortify your inordinate affections of liberty, pleaſure, and delicate living. O let not a priſon ſeem ſo formidable to you. It is true, as Chriſt told Peter, in John xxi. 18. " When " thou waſtyoung,thougirdedſt thyself, and walkedſt whither " thou wouldſt ; butwhen thou shaltbe old,thou shalt ſtretch " forth thy hands, and another ſhall gird thee, and carry thee " whither thou wouldſt not." You have now your liberty to go whither you will, and it is a precious mercy ifwell improved; the birds of the air (asone faith)had rather be in the woods at liberty, though lean and hungry, than in agolden cagewith the richest fare. Butyet, if God will call you to denythis alſo for Chriſt, ſee that you be ready to bebound as Paul was, and receivethe chainandbondsof Christwiththankffgiving : To whichend, confider,

1. That the affliction, in ſuch cases of restraint, is more from within, than from without you. There is no place but may be delectable to you, if your heart be heavenly, andthe preſence of God be engagedwith you. What a ſweet night had Jacob at Bethel! Paul and Silas inthe ſtocks ! See that precious letter of PomponiusAlgerius. * Tranftulit in cælum Chriſti prafentia clauftrum ; Quidfaciet cælo ? quæ cælumjam creat antro. It isyour own unbelief and impatiency, that gives you more trouble than the condition. 2. No keeper cankeep the comforter from you, ifyou be the Lord's prisoners, Acts xvi. If they could bar out the Spirit fromyou, it would be adiſmal place indeed : But ordinarily, there the faints have their clearest viſions of God, and ſweetest prefence of the Spirit. You are the Lord's freemen, whilst men's prisoners : All the world cannotdiveſtyou of thestate ofliberty Chrift hath purchased for you, John viii. 36.

Ifthe presence of Chriſt once changed a priſon into a kind of heaven,what will itdo in heaven itſelf, which even here doth make adungeon like heaven ?

360 Preparationsfor Sufferings : Or, 3. Though aprison looks fad anddiſmal,yetit isnot hell: Ohbleſs God for that, that is a fadpriſon indeed ! Beloved, menhave their prisons, and God hath his: God's priſon is a terrible prison indeed, thousands are now there in chains, 1 Pet. iii. 19.,and thereyou deſerved to have been fent long ago : IfGod exchange an hellfor aprison,haveyou any caufe to complain ?

4.How obdurate and cruel ſoevermen are to you, yet the LordJesus is kind and tender-heartedtohis prisoners ; he puts the kindneſſes that any ſhew them upon his own account, Matth. xxv. 36. " He looks down from heaven to hear the " fighings and groanings of his prifoners," Pfal. cii. 20. He willtenderly ſympathize withyou inallyourprisonftraitsand troubles.

5. Aprison hath beenhandſelledand perfumedby the beſt and holiest of men inall ages, I Kíngs xxii. 27. Jer. xxxii. 2. Matth. iv. 12. Acts v. 18. andxxvi. 10. Godhath made it a fettledfchool ofdifcipline to them.

6. Shouldyou, to avoida prison, commita fin, instead of beingman's prisoner, you ſhall be clapt upby God, forhehath a priſon for your fouls even in thisworld, Pfal. cxlii. 7. And this is tenthousandtimes more dreadful, than anydungeon in the world. Oh it is a dark prifon ! nothingto let intheleaft beam of God's countenance uponyour poorfouls. What a fad exchange have you made then ?

ground ofcomfort God hath laid in that word, Rev. ii. 10. to obviate the fears and terrors incidentto us in fuch a condition : God hath limited Satan and his in- ſtruments, both fortime, number, and all circumſtances of the trial.

8. Lastly, You do not know what a mercymay be init: It may be a time ofretirement from the world, andthe clamours and diſtractions that are abroad. Theſe days ofimpri fonment may be your holy-days ; as a prisoner of Chrift once called them .

4. Get an heart mortified to the exceſſive and inordinate love of life: This, I confeſs, is the highest and hardeft point ofself-denial, becauſe itwraps up allotherfelf-interests init. But yet conſider, First,Though lifebe verydear, yet Jeſus Chriſt istenthou fandtimes dearerthan thy life: Ifthoubea faint, he isthe life ofthy life, and the length ofthydays; and in comparison of him, andhisglory, faints ſhould,andhavedeſpiſedand flightedtheir lives, Luke xiv. 26. Rev. xii. 11 .

The best Work in the worst Times. 361 Secondly, Die you must : and ifby ſhrinking from Chrift, you should protract amiferable life for a few days longer, in themeantime loſing that which is better than life, Pfal. Ixiii. 3. Matth. x. 39. Oh! when you lie upon your death-bed, youwillwish that you had obeyed God's call, and fo have departed in peace.

Thirdly, Ifyouhave cordially covenanted with Chriſt, (as all fincere believers have done), then you have yielded up your lives tohim, to bediſpoſed offor his glory, Rom. xiv. 7. So that, lookas Chriſt both livedanddied foryou ; ſo oughtyou to liveas Christ : Andallthe excellency you fee in life, confifts inthatreference and ſubſerviency it hath to his glory. I fay then, ifyouhave underſtandingly and cordially tranſacted in a covenant-way with him, your care will not be ſo much how to ſhun death, as by what death you may moſt glorify God, Johnxxi. 19. And certainly, you can never lay them down upon a more honourable or comfortable account than in his cauſe, and for his fake. Itwas a great trouble to Luther, that he carried his blood to his grave.

Fourthly, To die for Chriſt, is one of the highest teftifications of your love to Chriſt, that you are capable of, John xiii. 37. Yea, it is ſuch ateftification of your lovetothe Lord Jeſus, as angels are not capable of making.

Fifthly, Why ſhould you decline even a violent death for Chriſt, when as the bitterness ofdeath is paſt, and there is no hell following the pale horse ? It cannot ſeparate you from Chriſt, Rom. viii. 38 .

Sixthly, Think what a death Chriſt ſuffered for you : In which the fulness of the wrath both of God and man met together, ſo that he was fore amazed; yet with defire, did he defire it foryour fakes.

7. Lastly, Think what a life you ſhall have with Chriſt, as foon as this is delivered up to, and for him, 2Tim. ii. 12. It is but wink, and you ſhall ſee God.

Oh that theſe things might provoke you to follow on, and ply the work of mortification .

VOL . VII. Zz

362 Preparations for Sufferings : Or, CHAP.

Wherein is opened the fingular advantage thatfufferingfaints have by their skill and infight into the methods and mysteries of Satan's temptations ; some ofthose wiles of Satan opened, andrulesfor the avoiding of thedanger briefly prefcribed. T

HE hazards and dangers of Chriſtiansin times ofperſecution, ariſe not ſo much from their ſufferings, as from the temptations that always attend, and are by Satan planted upon their ſufferings : for the moſt part, fufferings and temptationsgo together, Heb. xi. 37. And therefore it behoves ſuch as are, or expect to be, called to fufferings, to dive into the mysteries oftemptations, andbewell acquainted with the enemy's deſigns upon them. So was Paul, and fo he ſuppoſes allothers tobe, that engage in the ſame cauſe: " We are not ignorant of his devices," 2 Cor. ii. 11 . is a manifold advantage redounding to fuffering faints thereby.

There

1. He that is well acquainted with the methods oftemptation, willbe better able todeſcry the firſt approaches andbeginnings ofit, andatemptationdiſcovered, is more than half conquered. It is a ſpecial artifice of Satan, to ſhuffle inhis temptations as undifcernably as may be into the ſoul ; for he knows, that " in vain is the net ſpread in the fight of any " bird," Prov. i. 17. And therefore he ordinarily makes a fuffering ſeaſon to be a tempting ſeaſon; becauſe fufferings, like fire to iron, make itimpreſſive and operable, they do ordinarily putthe foul into anhurry and diſtraction, and fogives him an advantage to temptthe foul with leſs ſuſpicion, and greater fucceſs . Butnow, a ſkilful Chriſtian, that is acquaintedwith his wiles, willdifcern when he begins to enter into temptation ; as Chriſt's expreffion is, Luke xxii. 46. Andfo checkthe temptation inits firſtrife, when itis weakeſt ; and moſt eaſily broken. Doubtleſs one reasonwhy ſo many fall bytemptation, is, becauſe it is got within them, and hath prevailed far, before it be diſcovered tobe a temptation. 2 He that is well acquainted with Satan's methods of tempting,willnot onlydifcern itfooner than another; but alfo knows his work andduty, and how to manage the conflict with it, which is a great inatter. There are manypoorfouls that labour under ſtrong temptations, and know notwhatto

The best Work in the worst Times. 363 do: They go up and down complaining, from Chriſtianto Chriſtian, whilftthe judicious Chriſtian plies tothe throne of gracewith strong cries, ſee 2 Cor. xii. 8. keeps up his watch, Luke xxii. 46. countermines the temptation, by affaulting that corruption, by endeavours of mortification, which Satan affaultsby temptation, 1 Cor. ix. 27.

3. Laſtly, To name no more; hethat is beſt acquainted with the mystery of temptation, andcanmaintain his ground againſt it, he ſhall be the perſevering Chriſtian underperſecutions, andthe victorious Chriſtian over them. Here lies the maindeſign of Satan, in raiſing perſecution againstthe faints. Itisnot so much their blood that he thirſteth after, as their fall bytemptation : and allperfecutionsare defigned byhim to introduce his temptations. Theſe work upon our fear, and feardrives us intohis trains and ſnares, Prov. xxix. 25. The devil'swork in raiſing perſecution, isbut as the fowler's work in beating the bush in the night, whenthe net is ſpread to take the birds, which hecan affright out of their coverts. He that underſtands this, is noteasily moved by the ſtrongest oppoſition, from his place and duty; and ſo is like to prove the moſt conftant and invincible Chriſtianin times ofperſecution.

Oh! then, how neceſſary is it,that ſince all perſecutions are intended as means topromote temptation, and that ſkill and infight intotheſedeſigns of Satan ſo advantages as to fruftrate his deſigns inboth ? I ſay, how neceſſary is it that you

all inſtructed wherein the ſtrength oftemptation lies ; as alſo how to refift thoſe ſtrong and dangerous temptations, which your fufferings onlyare intended tousherin, and make wayfor ?

Itwill not be unſeaſonable or impertinent, then, in this chapter, to fhewyou, First, Whereinthe force and efficacy of temptation lieth ; Secondly, What you are to do, when in a ſuffering hourſuch temptation ſhallaffaultyou. And firſt, Quest. Wherein doth the efficacy and power of temptation lie?

Sol. I anſwer, It lies principally in three things. I. Inthe kind andnatureofthe temptation.

II. In the craft and policy of Satan inmanaging it. III. Inthat fecret correſpondencythat Satan hath with our corruptions.

I. It lies in the kind and nature of the temptation itſelf; for it is moſtcertain, that all temptations are not alike forci-

Zz2

364 Preparations for Sufferings : Or, ble anddangerous. Some are ordinarily more ſucceſsful than others ; andfuch are theſe that follow..

1. Strange and unusual temptations, Imean not fuch as none have been troubledwith beforeus; for there isnota dart in Satan's quiver, but hath been let fly at the breasts ofother faints, before it was levelled at ours, 1 Cor. x. 13. But by ſtrange and unusual, Imean ſuch as the people of God are but rarely troubled with,and poſſibly we were never exerciſedwith before. Theſe are the more dangerous, becauſe they daunt and amaze the foul, andordinarily beget deſpondency, even as fome ſtrange diſeaſe would do that we know not what to makeof, nor can learn that others have been fick of.

2. Mark them for most dangerous temptations, that are adapted and ſuitedtoyour proper fin, or evil conftitution : For certainly that is the most dangerous criſis of temptationwhen it tries amanthere. Now, ifhe be not trulygracious, he falls bythe root irrecoverably, Luke xxii. 5,6. Or iffincere, yet without ſpecial aſſiſtance, and extraordinaryvigilance, he falls

ſcandaloufly, 2 Sam. xi. 2. compared with 1 Sam. xvi. 12.

3. When it is aspiritual temptation, which riſes undifcernably out of the Chriſtian's duties. This is the leſs ſuſpected, becauſe temptations usually come from the ſtrength and livelineſs ofcorruptions; but this, from the flaughter and con queſts we make of them, Duties,and enlargements inthem, which are the poiſon of other lufts, proves the food and fuel of this, 1 Cor. iv. 7, 8. Andhow much the more covert and cloſeany temptation is, by ſo much the more dangerous itis.

II. The ſtrength and efficacy of temptation lies much in the ſkill and policy of Satan inthe management ofit : And hencethey are called wiles, methods, and devices, 2 Cor. ii.

11. Eph. vi. 11. and himself an old ferpent, Rev. xii. 9. Andamongthe rest of his deep anddefperate ſtratagemsthele following are remarkable.

1. In employing ſuch inſtruments to manage his temptations as are leaſt ſuſpected, andhavethe greatest influence. A teacher, Gal. ii. 14. A wife, Gen. iii. 6. Job ii. 9. Friends, Acts xxi. 13. The devil knows it is a bad buſineſs, and therefore must make the beſt ofit ; Paul's foreſt trial was by his dearest friends .

2. In the orderly diſpoſition and ranging of his temptati ons, beginning with little things firſt, and then by degrees working over to greater. His firſt motions arecommonlymoft modeft, Gen. iii. 1. Should he diſcover the depth of his de fign at first, itwould ſtartle the foul,and make it replyasHa-

The best Work in the worst Times. 365 zael, "Am I adog that I ſhoulddo thus ?" It is far eafier to gainhis endby parts, than putting for all at once.

3. Inendeavouring to engage the foul upon his ownground. Imeanto tempt him from his ſtation and duty where God

and expects to find him. He knows while you arewith God, God is with you, 2 Chron. xv. 2. Whilft a man abides there,he abides with God, 1 Cor. vii. 24. Whilst he is there, the promise is a good breast-work to keep off all his darts : Andtherefore, as fiſhers, whenthey have ſpread their net in the river, beat the fishes out of their coverts and caverns ; fo doth Satan.

4. Innotpreſenting thetemptation, tillthe foulbe prepar- ⚫ed to receive it. He loves to ſtrike when theiron is hot. He firſt lets their troubles come to anheight, brings them to the prifon, gibbet, or fire, and then offers them deliverance, Heb. xi . 35, 37-

5. Intiringour fouls with along continuanceoftemptations. Whathe cannot winby afudden storm, he hopes to gain by a tediousfiege. Forty days together he afſfaulted the Captain of our ſalvation, Marki. 13. And truly it is awonder the foul yields not at last, thathath been tried long, Pial. cxxv. 3. "When the rod of the wicked lies long uponthe back of the "righteous, it ismuch ifhe put not forth his hand to iniqui-

6. In falling most violently uponthem,whenthey are loweſtand mostproftrate in their ſpirits and comforts : So he affaulted Job with a temptation, to curse God and die, when he fat inthat deplorable ſtate uponthedunghill,Job ii. 8, 9. He loves to fall upon us, as Simeon and Levidid upon the Shechemites, when we are fore and wounded: Andtherefore ordinarilyyou find times ofdivine desertions to be times of diabolical temptations. So that,look, as the wild beasts of the defart comeout of their dens in the night, and then rore after their prey, Pfal. civ. 20. ſodoth Satan, whenthe foul ſeems tobe benighted and lost inthe darkness ofſpiritual troubles .

And this is the second thing wherein the efficacy and ſtrength of temptation lies.

III. Lastly, It lies in that ſecret correſpondency Satan holds with our boſom enemies. Were it not for this domestic ✓ traitor, he could not furprize us ſo eaſily : As you fee in Chrift ; he coulddonothing becauſe he found nothing to faftena temptation on. He was like a chrystal glass filled with pure fountain water: So that though he ſhould have been agitated and ſhakennever fo muchby temptation, yet no fil

366 Preparationsfor Sufferings : Or, thy ſediment could appear; butnowwe have an enemy withinthatholds intelligencewith Satanwithout; and this would prove a devil to us, ifthere were no other devil to tempt us, Jam. i. 14, 15. It is a fountain of temptation in itſelf. Matth. xv. 19. and the chief inftrument bywhich Satan doth all his tempting work, 2 Pet. i. 4 .

Our ſeveral paffions and affections are the handles of his temptations . Every thing, faith Epictetus, hathδυο λάβας, two handles to take it by. Our affections are the handles of our fouls. The temptation of ſelf-confidence, and pride, takes hold ofadaring and forward difpofition, the temptation ofapoſtacy upon a timorous diſpoſition, &c. Theſe inbred lufts go overtothe enemy in theday ofbattle, and fight against the foul, 1 Pet. ii. 11. This is a more dangerous enemy thanthe devil. Itis true, theyboth work againſt us, but with a double difference. Satan works externally and objectively ; but luft internally and physically, i. e. quoadmateriale, as it is capable ofphyſical efficiency. " Sinwrought in me all manner of " concupifcence," Rom. vii. 8. Yea, it is a fubtle enemy that doth his buſineſs politicly, Rom. vii. 11. Sin deceived me; it betrays with a kiſs, ſtrangles with a filken halter, Heb. ii. 13. Eph. vii. 22. Theſe be his agents fitting at the council-table in our own breasts, andthere carrying on his deſigns effectually: Yea, it is the reſtleſs and perpetualenemy, no ridding your hands of him. Satan is ſometimes put to flight byreſiſtance, Jam. iv. 7. and ſometimes ceaſes his temptati ons, Luke iv. 13. But whenhe ceaſeth to tempt and inject, this ceaſeth not to irritate and ſollicit ; where we are, it will be; it is our fad lot to be tied to it, andperpetually affaulted byit, Rom. vii. 24. We mayſay ofitas Hannibalſaid of Marcellus, that it is never quiet,whether a conqueror, orconquered ; yea, it is apotent enemytoo, it hauls men away tothe commiffion offin,Jam. i. 14. itſeizeth the magazine of the foul, and de livers up the arms, I mean the members, to be οπλα άδικιας, weapons ofunrighteouſneſs.

Thusyoufee wherein the efficacy andpower oftemptation confifts. Anditmightily concernsyou that are, orexpect to be ſufferers for Chrift, tobe acquaintedwiththeſe things, and know where the ſtrength ofyourenemy lies.

Buthow shallthefuffering faintſo manage himſelfinafuffering hour, as not to be captivated by temptations ? This bringsmeuponthe ſecondthingI promised; viz. to prefcribe

rules for the eſcaping orconquering ofthoſe temptations that are incidentalto a fuffering ſtate. And firſt,

1. Rule. Labour to cut off the advantages oftemptations beforethey come. It is our inordinate love to life, eftate, liberty,andeaſe, that gives the temptations ſo much ſtrength uponus. Do not over-value them, andyou will more eaſily part from them, Rev. xii . 11. Omortify felf-love, and creature-love; letyour heart be looſened and weaned from them, andthenthe temptation hath lost its strength .

2. Rule. Secure to yourſelves an intereſt in the heavenly glory. When once you clearly ſee your propriety in the kingdom above,youwill fet the lighter and lowerby all things onearth. That is a pregnant text to this purpoſe, Heb. x. 34. It is our darkneſs and uncertainties about thoſe, that make uscling ſo faſttotheſe.

3. Rule. Settlethis principle inyour heart, as thatwhich you will never depart from, that it is better for you to fall - into any fuffering, than into the leaſt ſin, Heb. xi. 24, 25.

This all will acknowledge, but how fewpractiſe it ! Oh that you wouldpractically underſtand andreceive it! Suffering is but arespective, external, andtemporal evil; but fin is an univerſal, internal, andeverlasting evil.

4. Rule. Believe that God hath curſed and blaſted all the ways of fin, that theyſhall never be a fhelter to any foul that flies for refuge to them, Mark viii. 35. Prov. xiii. 15. The way oftranſgreſſors is a hard and difficult way. There is no ſecurity inthe way of iniquity. Hethat runs from ſuffering to ſin, runs from the feeming to the real danger ; from the painted, to the living lion.

5. Rule. Live up to this principle, that there is no policy like ſincerity and godly ſimplicity. This will preſerve and ſecureyou, when carnal wisdom will expoſe and betray you. Pfal. xxv. 2. Job ii. 3. Sinful policy never thrives with faints.

6. Rule. Confider ſadly whatthe conſequence of yielding up yourſelves to temptations will be : The name of God will be dreadfully reproached, 2 Sam. xii. 14. A fatal ſtumblingblock is laid before the blind world, I Sam. ii. 36. The hearts ofmany upright ones made fad, Pfal. xxv. 3. The fall of a ✓profeſſor is as when a ſtandard-bearer fainteth ; anda dreadful wound it will be to thine own confcience, 2 Cor. ii. 7.

Matth . xxv. 76. One hour's fleep of ſecurity, may keep you many days and nightswaking upon the rack ofhorror.

7. Rule. Neverengage a temptation inyour own strength, but go forth against ittrembling in yourſelves, and relying on Divine aids and aſſiſtances, Eph. vi. 10. What ! are you to grapple with ſpirits, to enter the lifts withprincipalities and

368 Preparations for Sufferings : Or, powers? Or what is your ſtrength that you ſhould hope?

8. Rule. Let the days of your temptation be days of ſtrong cries and fupplications. Thusdid Paul, 2 Cor. xii. 8. Pfal. cix. 4. Your beſt poſture to wrestlewith temptation, is upon your knees.

9. Rule. Dwell upon the confideration ofthoſe choice encouragements God hath laid up in the word for ſuch a time. As, (1.) Though he give Satan leave to temptyou, yet you are ftill in his hand to preferveyou, Deut. xxxiii. 3. Johnx. 28. (2.) That whilft Satan is fifting and trying you on earth, Chriſt is interceeding for you inheaven, Luke xxii. 31, 32. (3.) That an eternal reward islaidupfor those that overcome, Luke xxii. 28, 29. Rev. xxi. 7, 8. And now is this reward to be won or loft.

Laftly, Be contenttill Godopen adoor out of your temptations, Cor. x. 13. The time ofthepromisewillcome, Acts vii. 17. Waitfor it, though ittarry, and feemto be deferred; inthe end it will ſpeak,and not lie, Hab. ii. 3. There was a fecretdoor in the ark,though itcouldnot be ſeen whilft the waters prevailed: And ſo there is in all your temptations, though at preſent itbe not difcernible byyou .

And thus I have brought you one ſtep nearer to Paul's bleſſed frame. O give diligence to makeyourſelves readyfor fufferings.

CHAP. XII.

Sheweth, that a choice part of our preparation and readiness forfufferings consists in the improvement of our praying abili ties, and keeping close with God in that beavenly andexcel lentduty, indays ofsuffering ; wherein alſo is openedthe nature andmeans of its improvement. is amongst graces. Doubtless itis of ſpecial uſe and ſervice atall times to a Chriſtian : Butyet in ſuffering days it is ofmore than ordinary uſe and neceffity, Heb. iv. 16. James v. 13. Andtherefore it is reckoned among thoſe choice pieces ofarmour,which fuffering ſaints are toput on, Eph. vi. 18. Iwill here brieflydiſcover the neceflity of it, andthen ſhewyou that aChriftian may improve himself toan excellentdegree in it; and, laſtly, preſcribe ſome means for animprovement.

The neceffity of it toa ſuffering faint will demonftratively appear, ifyou confider,

The best Work in the worst Times. 369 1. That this duty is the outlet of troubles, and the beſt way the poor Christian hath to eaſe his,heart when furcharged with forrow. Griefs are eaſedby groans. Such evaporations diſburden and cool the heart, as the opening ofa vein in ſome caſes doth. Oh the ſenſible eaſe that comes in this way! Whengriefin the mind, like vapours in the air, are condenfed into black clouds, that overſpread the foul, and darken that beautiful light that once ſhone there, then prayer, like the fun, diſpels and ſcatters them, 1 Sam. i. 18. Many a faint, by prayer, hathfuckedthe breaſt of a promiſe, and then fell afleep by Divine contentment inthe boſom of God. A time may come, when thyheart is ready to break with trouble, and not a friend towhom thou canst open and eaſe it, andthen bleſſed be God for prayer, Micah vii. 5, 6, 7. That which finks others is, that when troubles fill and overwhelm their hearts, they try what reaſon, merry company, or outward comforts can do : But, alas ! this is to palliate a cure, it returns again with the more violence: But prayer gives fenible relief, Pfal. cii. title, Pfal. Ixii. 8. For, (1.) This opens andgives a vent to troubles, Jer. xx. 12. (2.) It gives our troubles a diverſion, and ſo a cure, Plal. v. 1. and the lait verſe compared. Yea, (3.) By praying over them, they are not onlydiverted, but fanctified, and ſo ceaſe to be diſtracting, or destroying troubles .

2.As itgives a vent to our troubles, ſo an in-let to unfpeak- ✓able comforts and confolations. See a pregnant inſtance of this, Acts xvi . 25. For, (1.) Herebytheyobtain gracious anſwers from the Lord concerning their troubles, 2 Cor. xii. 9.

Inthis alſo theymeet the gracious ſmiles of God, which ſwat low up their troubles, Pfal.lxxxv. 8. And, lafly,hereby they prevail with God to open a ſeaſonable and effectual door out of all their troubles, Pfalm xxxiv. 4, 6.

3. Prayer begets and maintainsholy courage and magnanimityin evil times. When all things aboutyou tend to difcowragement, it is your beingwith Jeſus that makes you boid, Acts iv. 13. He that uses to be before a great God, will not beafraidto look ſuch little things as men are inthe face. The woman clothed with the fun, had the moon under her feer. Andwhat needyou have of courage in evil times,hath been already ſhewed.

4. This is a dutyyoumay perform at any time, or inany condition : No adverſary can cutyou offfrom it. It cannot befaid ſo ofmany other duties. None can hinderthe inter VOL . VII. Aaa

370. Preparationsfor Sufferings : Or, courſe betwixt heaven andyour fouls: You may perform it in a prifon, Acts xvi. 25. in a baniſhed condition, Pfal. lxi. 2.And ſo is fitted for a fuffering condition. Lastly, You muſt ſtrive to excel in this, foraſmuch as no grace within, or ſervice without, can thrive without it. God hath ordained the whole work ofgrace togrow up to perfec tionthisway, Judg. xix. 20. He willhave all mercies fetchel out this way, Ezek. xxxvi. 37. Jer.xxix. 11, 12, 13. All that comes from God to you, or to you from God, must comein this channel. Beconvincedthen of the needyou have to im proveyourſelves herein, as everyouhope to ſtand in the evil day.

Buthow are theſepraying abilities capable ofimprovement inthepeople of God ?

Praying abilities are either externalandcommon,or elfein ternaland ſpecial. The external andcommon ability isnothing elſebut thatdexterity and ſkillmenget to expreſs themſelves to God inprayer. Thus manycanput their meaning into apt anddecentexpreſſions, towhichthe Spirit ſometimes adds his common touches upon the affections. And this hypocrites reſt on, andglory in. Or elſe they are ſpecial and internal, wherebymen are enabled to pour outtheir fouls to God ina gracious manner. Andthis maybe confidered either in the habit or the act. The habit is given bythe Spirit, when the principles ofgraceare firſt infuſed into the foul, Zech. xii. 10. Acts ix. 1 r. By being ſanctifiedwe are made near, and by acting thoſe principles in prayer we are ſaid to draw near, Pfal. x. 17. Now in our actual drawing near to God, the Spirithath the chiefandprincipal hand: Andhis aſſiſtancethere in is threefold.

1.He excites the heart to theduty; it is he thatwhiſpers tothe foultodraw nigh to God, Pfalm. xxvii. 8.

2. He ſuggeſts the matter of our prayers, and furnishes us with the materials, Rom. viii. 26. guiding us as tothemat ter, notonly to what is lawful,but alſotowhat is expedientfor us.

3.He ſtirreth up ſuitable affections inprayer, Rom. vi 26.Andhencethoſe groans and tears, thoſe gafpings and vehement anhelations. But notwithstanding all our abilities, both habitual andactual, be from the Spirit,andnot from our ſelves,yet aretheycapable of improvement byus : For though inreſpect ofacquirement, there be a great difference betwist naturaland ſupernatural habits, yet their improvement isin

The best Work in the worst Times. 374 the fame way and manner ; and this improvement may be made divers ways : For, First, Though you have the Spirit, and canpray, yet you maylearn to praymore humblythanbefore : Though you riſe no higher as to words, yet you may learn to lay yourſelves lowerbefore the Lord, as Abraham and Ezra did, Gen. xviii. 27. Ezra ix. 6. Secondly, You may learnto praywith more fincerity than formerly: Ah ! there is much hypocrify and formality in our prayers, much of custom, &c. Now,you may learn to pour out more cordialprayers. See Pfal. xvii. 1. Pfal. cxix. 10. Thirdly, You may learn topraywith more zeal and earneftneſs thanbefore: Somefaintshave excelled, and been remarkable for this, Dan. ix. 19. Hofea xii, 4. James v. 16.

Fourthly, With more affiduity and readineſs at alltimes for it, Ephef. vi. 18. Praying always, with all prayer. Hence Chriſt gives that commendation tothe church, Cant. iv. 11 . " Thy lips, O my ſpouſe, drop as thehoney-comb." Thehoney-comb oftendrops,but always hangs full ofdrops readytofall.

Fifthly, You may learn to pray with more faith : Oh the qualms ofunbelief,thatgo over our hearts in aduty; faith is the foul of prayer, and according to the faith God finds in them, he accepts and values them. Now in all theſe things youmay improve yourſelves abundantly.

1. By being more frequent inthe duty, Job xxii. 21. " Ас- " quaint thyselfwiththe Almighty ;" in the Hebrew it is, accustom thyself: Thoſe that havebeenexcellent, have alsobeen abundant in it, Pfal. xv. 17.

2. By taking heed thatyou grievenotthe Spirit, on whoſe influences and aſſiſtances you ſo intirelydepend : Even as much as a ſhip doth upon the gales ofwind for its motion.

3. By honouring the Spirit which enables youto pray, and that eſpeciallytwo ways ; (1. ) By dependance on him ; go not forth in your own strength to the duty, truſt not toyour own promptneſs, or preparations. (2.) By returning, and with thankfulneſs aſcribing the praiseofalltohim; behumble under all enlargements : fay,Not I, butgrace.

4. By fearchingyourown hearts, andexamining your neceffities andwants, when youdraw nigh to God ; this will be ✓a fountain ofmatter, and give you a deep reſentment of the worth ofmercies prayed for.

5. Laſtly, By looking more atthe exerciſe ofgraces, and leſs at thediſcovery ofparts ; by labouring for impreſſions more, Дааг

372 Preparationsfor Sufferings : Or, and pumping for expreſſions leſs. And thus I have briefly ſhewed you, how toturniſh yourſelves withthis needful quali fication alſo.

CHAP. XIII.

Wherein is ſhewed theneceffity ofgoing out ofourselves, eum when our habitual and actualpreparations are at the greate height ; anddepending as constantly and entirely upon the Spirit, who is Lord ofallgracious influences, as if we had done nothing : Together with the means ofworking thebeart tofuch aframe. T

Hus you have ſeen your habitual and actual readiness for ſufferings ; and bleſſed is the foul that gives diligèner to this work : But now left allthat I have faid, andyou have wrought, ſhould be in vain ; I must let you know, thatall this will not fecure you, unless you can, by humility, faith, and felf-denial, go out ofyourſelves to Chriſt, and live upot him daily for tupply ofgrace, as much as ifyou had none of allthis furniture and provifion for fufferings. I confefs, grace is a very beautiful and lovely creature, and it is hard for a man to look upon his own graces, and not doat upon them. But yet know, that ifyou had all theſe excellent preparations that have been mentioned, yea, and all angelical perfections fuperadded, yet are you notcompletewithout this dependance upon Chrift, Col. ii. 10, Wheneveryou go forth to fuffer for Chrift, you ſhouldſay at theheadofallyourexcellent graces, duties, and preparations, as Jehofaphat did, when atthe head ofapuiflant and mighty army, 2Chron. xx. 12. " O Lord, "have no might nor ftrength, but my eyes areunto thee. This is one thing in which Paul excelled, and was a fpecial partofhis readineſs. See 1 Cor. xv. 10. What a poor cre ture istheeminenteſtſaint, leftto himselfin an hour oftrial? thehop, the ivy, and the woodbine, are taughtby nature to cling about ſtronger props and ſupporters : What theydoby nature, we should do by grace.

The neceffity andgreat advantage of this will appear upon divers confiderations.

Confid. 1. The Chriſtian's own imbecilityand inſufficiency, even inthe ſtrength and height of all his acquirements and preparations ; what areyou, tograpplewith fuch an adverfary! Certainly, you are no match for him that conquered Adam hand to hand in his ſtateofintegrity. It is notyour inherent

The best Work in the worst Times. 373

66 ſtrength that enables you to ſtand, butwhatyou receive, and dailyderive from Jeſus Chriſt, John xv. 5. Without me," or never fo little ſeparated from me, "yecando nothing ; all yourfufficiency is of God," 2 Cor. iii. 5. Upon this very confideration itwas, that the apostle exhorts the Ephesians, to " be strong in the Lord, andin thepower of his might," (i. e.) nottodepend upon their own ſtock and furniture ; but Divine affiſtances , and daily communications ; " For we wrestle not " with flesh and blood, but principalities and powers," Eph. vi. 10, 12. In his own strength ſhall no man prevail. Confid. 2. It is the great deſign of God in the goſpel, to exalthis Son,and to have allglory attributed and aſcribedtohim, " That in all things he might have the pre-eminence," Col. i. 18. That Chriſt " might be allin all," Col. iii. 11. Hence, no ſaint must have a felf-fufficiency, or be truſted with a ſtock as Adam was, but Chrift being filled with all the fulness of God, and made the πρωτον δεκτικον, or firſt receptacle of all grace; " For it pleaſed the Father, that in him all fulneſs " ſhould dwell;" all the faints are therefore to go to him for ſupplies, and of his fulneſs to receive, John i. 16. This fulneſs being a ministerial fulness, like that of the fun, or of a fountain, intended to fupply all our wants. And hence is it that faith, a felf-emptying anddenying grace, is appointed to be the inſtrument of fetching our ſupplies from Chriſt. All must be derivedfrom him, that all the praiſe and glorymaybe aſcribed to him, Phil. iv. 14. And this is a moſt wife and congruous ordination of God, forhereby not onlyare his people the better ſecured,butbythis alſo, the reproach that lay upon Chrift is rolled away. He was reproached on earth, as barren, empty, weak ; " Can any good come out of Naza- " reth ?" He was looked upon as a "Root ſpringing out of a 66 dry ground," butby this ſhallhis reproach be wiped away : So that unless you will go about to croſs the great deſign of God, in the exaltation of his Christ, you must go out of your-

and humbly and conſtantly rely upon ſupplies from Chriſt, and his grace, to help in the times of need.

Confid. 3. AChriſtianis conſtantly todependupon Chrift, notwithstanding all his own preparations, and inherent qualifications ; becauſe the activity even ofinherent grace depends uponhim. Inherent grace isbeholding toexciting and affifting grace for all it is enabled todo. You cannot act agrace without his Spirit, 1 Cor. xv. 10. 2 Cor. iii. 5. John xv. 5.

Itmaybe faid ofgrace in us, as it was of the land of Canaan, Deut. xi. 10, 11, 12. " It is not as the land of Egypt, whence

374 Preparationsfor Sufferings: Or, τι yecame out, where thou ſowedſt thy feed, andwateredft it " with thy foot, as agarden ofherbs : but a land ofhills and " vallies, drinking water of the rain ofheaven ; a landwhich " the LordthyGodcareth for: his eyes are always upon it, " from the beginning oftheyear, eventothe endoftheyear." As the life and fragancyofvegetables dependonthe influences of heaven, ſo do ourgraces upon Chriſt. And hence he is called, ( 1.) Aroot, Iſa. xi. 10. (2.) An head, Col. i. 18. (3.) Afun, Mal. iv. 2. (4.) A fountain,Zech. xiii. 1. All which compariſonsdo fully carry this truth inthem.

Confid. 4. Lastly, In this life ofdependance liesyour fecurity; and indeedthis is the great difference betwixt the two covenants. In the firſt, Adam's ſtock was in his own hands, and ſo his ſecurity or miſerydepended upon the unconstrained choiceofhis own mutable andſelf-determiningwill. But now in the new covenant, all are to go to Chriſt, todependupon him for ſupplies,and are ſo ſecured against alldeſtructivedangers, Jude 1. 1 Pet. i. 5. Should you go forth inyour own

against a temptation, either your gracewould fail, andyou fall in the conflict; or ifyou obtain any victory over itby your own ſtrength, yet it is a thouſand toone but your pridewouldconquer you, when you hadconquered it : Like him that flew an elephant, but was himself ſlainby the fall of that elephant which he flew. Butnow, by this way, as God hath ſecuredyou againstthe dangers without; ſoalſothe frame and conſtitution of this new covenant is ſuch as prevents the danger arising from ourown pride too. NotEgo et Deus me-

2us; Iand my Goddidthis; as was once faidby a prophane mouth; " but ſelfisabaſed, andthe Lord lifted up inhis own " ſtrength," 1 Cor. iv. 7. And thus I have brieflyevinced the neceffityofthis dailydependance.

But next itconcerns you toknow, whatthisdependancewe ſpeakof is: this alſo I ſhall briefly open to you, laying down fomewhat negatively, and ſomewhat poſitively about it.

1. Negatively. It is nottodeny the gracewrought inus by the Spirit; this wereboth injustice and ingratitude; we may know our owngraces ſo as tobethankful forthem, though not ſo as tobe proud of them, I Cor. xv. 10.

2. Neg. It is not a lazy excuſe from ourduty: you do not depend, but rather dishonour Chriſt by ſodoing ; you must not ſay,becauſe Chriſt muſt do all, therefore I must do nothing : but rather work out your ſalvation, becauſe it is he that workethboth towill and todo,Phil. ii. 12, 13. Theſearenot op posed, butfubordinated.

Butthenpoſitively, it lies in three things.

1. Positively. In ſeeing and acknowledging the infinite fuffi-' ciencyand fulneſs that is in Chriſt : to acknowledge him tobe all inall ; notonlybyway ofimpetration procuring all,Heb. ix. 12. but alſobyway of application, bringing home to the foul all the bleſſings purchaſedby his blood,and ſettling us in thepoffeſſion ofit, John xiv. 3. And fo from firſt to laſtto eyehimas theauthor and finiſher of our faith.

2. Pofit. Infeeing the neceffary dependance that allourgraceshave uponhim. So that as you ſee the ftream depending onthe fountain, thebeam upon the fun,the branch upon the root, the building upon the foundation,even ſo do our graces upon Chrift: onhim they live, and cut offfromhim theydie. "Our life is hidwith Chriſtin God," Col. iii. 3. Whenyou feethis, and alſo feethat allyour activity, and ſtriving, is but as the hoifting up of the fails, inorder tothe motion of the ſhip,which candonothingtill therecome a gale;when you look upon your grace as a creature that must be upheld, fed, acted, andprefervedby Chriſt, Col. ii. 19. then you are pre-- pared for this act ofdependance: As for instance,youcanneverdependupon Chriſt for the acting of that grace ofhope, untilyou ſee Chriſt tobe the prop and foundation of it, andthat itdepends uponhim, as upon its cauſe, 1 Pet. i. 3. as upon its object, Heb. vi. 19. and as upon itsfoundation andgroundwork, Col. i. 27.

Youcan neverdependupon Chriſt for your joy and comfort, untilyou feewhat a neceſſary dependance this alſo hath upon him, Phil. iii. 3. andthat, both as to itsbeing and acting, John xvi. 22.

معا

Youcan never dependupon him, for ſtrength inanyduty, untilyoufeehowyour dutiesdepend upon Chriſt,not only for thestrength bywhich they are performed, Johnxv.4,5. but alſo for acceptationwhentheyare performed, 1 Pet. ii. 5. It wereeaſy toinſtance in anyothergrace.

(3.)It lies in * looking offfromyourowngrace whenever youareputuponthe acting ofit, (I mean in regardofanydependanceuponit) and lookingbyan eye of faith for acceptation to Chrift, Heb. xii. 2. Totheputtingforth ofwhichact of dependanceupon Chriſt,holy ejaculations inouron-ſets upon مسا duty, or thoſe quick and vigorous lifting up of our fouls to God that way, are of ſpecial uſe, itbeing a duty fitted forthe

* Αφάρωντες τις τον της πίτεως αρχηγον. Looking offto the author of ourfaith,

348 Preparations for Sufferings: Or, purpoſe,when there is noroomforfetandfolemnprayer. And thus briefly of its nature. And tourgeyou to this duty, I ſhall offer theſe ſeven conſiderations : which,oh,thatthey inight prevailuponyourhearts, and make you for ever to clafp and cling about Chrift more than ever you have done.

Confideration 1. You have little reaſon to rely upon the ſtrength of yourown graces, foryou maybe easily deceived in thatmatter, andthink you have much more grace than you have. How often arethe common gifts of the Spirit miſtaken for his fpecial graces ! the fixth chapter to the Hebrews is able tomake amantremble in this thing.

Confid. 2. Suppoſe you have much grace, yet have you not ſtrong corruptions, andmayyou not meetwith strong temp. tations alſo ? He that hath leſs ofother graces than you, may have more humility and ſelf-denialthan you,and ſo may ftand whenyou fall. Great enlargements are often attended with great temptations of pride, &c.

Confid. 3. Whatever meaſures ofgrace you have arrivedat, yet ail is not able to fecure you from falling, if God with-hold or with-draw his aids and influences. Abraham had more faith than you, and yet he fell into a fin contrary to that very grace wherein he ſo excelled others,Gen. xx. 2. Jobhadmore patience than you ; which of you could behave yourſelves as hedid,hadyoubeeninthe likecircumſtances as he was ? chap. i. 2. he is renowned for it in the ſcripture, James v. 11. yet he fell into that fin which is contrary to this grace alſo, chap. iii. Mofes had more meekness than you : "Now theman Mo- " ſes was the meekeſtmanupon the earth." If you be but reproved, and thatjuſtlyforyour faults, howwaſpiſh are you ? Yet ſee how this grace failed even inhim, in an eminenttrial of it, Numb. xi. 13, 14, 15. Adam was much more advantag ed in this reſpect than you, being made upright, and no cor. ruption inherent in him, yet he fell: the angels more again, yet they fell. Ohwhen willyou learn the vanity offelf-dependance.

Confid. 4. Nothing more provoketh the Lord to withdraw his Spirit, and letyoufall,thanthis fin offelf-confidence doth, Luke xiv. 29, 30, 31. God will teachyou by fad experience yourown weakness,andwhat frail andvain things you be, it you will learn itbyno other means.

Confid. 5. IfGod permit you to fall, (as doubtless he will, if yoube felf-conceited), then the more eminent you havebeen, or are for grace, the more willthe name of Godbe reproached

The best Work in the worst Times. 377 byyour fall. This will furnish the triumphs oftheuncircum cifed, and the lamentations of your brethren, and make them fay, " How arethe mighty fallen !" Whatdiſmal conſequents will attend your fall ?

Confid. 6. Have you not fad experience of yourown weak. neſs from day to day in your leffer trials ? Have you not faid inſome ſmaller conflicts, as David once did, " My feet had -" wellnigh flipt." Omethinks this ſhould teach you to look more to God, and leſs to ſelf. " If you have run with foot- " men, and theyhave weariedyou in the land of peace, think "fadly how you should contendwith horses inthe ſwellings of " Jordan." Do not you fee that you are but feathers in the wind of temptation ? Conſult your former experiences, and theywill tellyouwhatweaklings you are.

Confid. 7. Lastly, Hath Chriſtgivenyou more grace than o thers, then how much more hath he obliged you to honour him thereby ? And is this your requital of his love ? What ! totake the crown fromhis head, and put it upon your own! Certainly agreater injurycannotbedone to Chriſtthanthis.

Wellthen,by all thisbe perfuadedto ceaſefromyourſelves, yea, from your religious ſelves ; and to all other your preparations, add this as a choice one; if you do theſe things, you

never fall. And thus you fee the complete Chriftian in his equipage for fufferings.

CHAP. XIV.

Containing the first use of the point by way of conviction, difcovering the unreadiness ofmultitudes ofprofeffors forsuffer ing-work. YOU have feen, byallthat hath been ſpoken, what the neceffary pre-requifites unto a fuffering condition are: andwhatmanner of perſons you must be, (both for habitual and actual readiness), if ever you honour Chriſt by bonds, or death for him. And I doubt notbut yourjudgments and confciencesyieldtotheevidentneceſſityoftheſethings, where. in I haveplacedthe Chriftian's readiness. But, alas ! where ſhall wefind among the throngs and crowds ofprofeſſors,any confiderable numbers thus qualified and prepared ? To ſuffer for Chriſt, is a giftthat few havereceived. We are fallen intothedregs oftime. Oh how little ofprimitive zealand fimplicity remains among the profeſſors of this age! latter times VOL . VII. Bbb

378 Preparations for Sufferings : Or, have produced a fort ofprofeffors of another ſtamp and fpirit.

have the light, but theyhad the love : theſefee more, but they did andfuffered more. Howmanythat are no ornament to religion, doadorn themselves with thenameof it!

Now, according to this account givenof a ready Chriftian, divers profeffing perſons will be convicted of their unreadiness and inability to manage fuffering-work : As firſt,

1. The politic and hypocritical profeffors,whoſe hearts were never fet right at first, and therefore cannot be stedfaft when trials come, Pfal. Ixxviii. 8. Their hearts were never found in God'sstatutes, and therefore no wonder ifthey be not only ashame to, but ashamed of their profeffion, Pfalm cxix. 80. Never wonder ifyou fee that profeſſion which began in hypocrify, to end in apostasy. Theſe want their habitual readineſs for fufferings, and fo cannot drink of that cup: Needs must they fall when tried; and when they fall, they fall dreadfully, and often irrecoverably; for they neither have thefeed of God in them, nor any promise of God made tothem. Andare there not manyſuch to be found in every place For, ( 1.) How. difficult is it to perfuade many of you to any dutythat hath lofs or hazard attending on it ? Doth notthe fincere heart ſtand inclinable and diſpoſed to all the known will of God ? Pfalm cxix. 6. Do Chriſtians uſe to enquire morewhat is cheap, eaſy, and ſafe for them, or what is their duty ? Gal. i. 16. Speak confcience, for tothee do I appeal ; artthounot confcious of fome referves, limitations,and excсер tions ? Doth notthe man, like Naaman, defire the Lordto excuſeand pardon him in this or that thing ? 2 Kings v. 17. And thinkest thou that this is confiftent with fincere obedience, which excepts no duty, nor quarrelswith any command, becauſethey all flow equallyfrom the fovereignty of God, James ii. 11. and ſo doth what itdoth intuitu voluntatis, upon the fight of God's will. Say confcience, are there notgreat ftrug. glings, difputes, and contests betwixtthee,and fleſhly intereſts inſuchcafes ? And art thou not frequently over-borne ? Oh fearch your hearts in this particular.

Yea,fecondly, I appealtoyou, whethertherebe not manyamongyou that chooſe ſin rather than affliction ? This is always the hypocrite's option and choice: He judges fufferings the greatest evils, and fo orders himſelf inhis election. Itwas merely to avoid perfecution that thoſe hypocrites, Gal. vi. 12. conſtrainedothers to be circumcifed, only to gratifythe Jews; that ſo, by a finful compliancewith them, the offence of the ereſs might ceafe. IfPaulwouldhave done fo, he mighthave

The best Work in the Worst Times. 379 avoided it too, buthe durſt not whatever he ſuffered, Gal. v.

11. Oh this is a ſhrewd ſign of a falſeheart, Job xxxvi. 21. And the contrary diſpoſition is always found in the upright heart, Heb. xi. 25.

Nay, are there not ſome thathave, and others that are ready tothrow up their profeffion, when they fee intowhat difficulties itinvolves them ? Whilst they could live upon theprofef-

of truth, they entertained it; but when truth comes to live upon them, they thrust it out, and cry, away with this profeffion, it will beggar and undo us : They then repent of their forwardneſs, and ſecretly wish they had never engaged init. O examine whether your hearts be not thus turnedback, and your ſteps declined. If ſo, it is manifeſt you are hypcritical profeſſors, andthat it was ſome outward ſelf-refpect at firſt engaged you in yourprofeffion, but can never enable you to hold out when difficult days come. Iſay it is manifeft by this departure from your profeffion, that fome outward felfreſpect at firſt allured you to it. As now, when I behold the artificial motions of the wheels in awatch, and ſeehow regularlythe needle marks thejournal-hours of the fun upon the flat of the quadrant, and fee nothing that moves or guides it ; it would cauſe admiration if I had neverſeen it before, or did not understand the cauſe and motion : butwhen I look upon the other fide, and there find wheels, refforts, and counterpoiſes, and a ſpring that cauſes all thoſe motions, I ceaſe to wonder. Certainly fome luft or other was the ſpring of all thy religious motions ; ſtop or take off that, and motion ceaſes: And if it be ſo, this fcab of hypocriſy will at laſt break out into that botch of apoftacy. Thou canst never hold out long under trials, Matth. xiii. 21. Oh how many fuch ſad fights maywe live to fee as trials come! Difficult times are coming on, 2Tim, iii. 1. And woe to ſuch then as want fincerity at thebottom of their profeffion.

2. And as theſe have no habitual readiness for fufferings, - and, conſequently, muſt be ruined by them, ſo there are others that maybe truly godly, and have the root of the matter in them, who are yet far from an actual readiness, and fo continuing,are like to be a reproach toreligionwhen their trial comes ; for it is not a little grace in the fleepy habit that will ſecure you from falling ſcandalouſly by the hand oftemptation: and although that feed of God which is in you, will re- - cover you again, and prevent total and final apoftacy, yet, Oh, -confiderwhat afad thing it is toenter into, andbe conquered Bbb2

380 Preparationsfor Sufferings : Or, by temptation, to be ledaway intriumph bythetempter,and made a reproach to Chriſt. O it is afad confideration tothink howmany there be amongst the people of God,that diſcover little or no actual preparation for fufferings : As, firſt,

1. Upon how manyof the faints is the ſpirit of ſlumber poured out ? Eventhe wife, as wellas foolish, feem now tobe afleep. There is a twofold ſpiritual ſleep: the firſt is total, uponwickedmen : and it is one of God's foreſt and dreadful left ſtrokes upontheir fouls, Ifa.xxix. 10. * The Hebrew word there is the fame with thatwhich is used of Adam,when God caſthim into that deep fleep whilft he tookouthis rib. Andin

2Tim . ii . 26. it fignifies ſucha fleep as thatwhich is occafioned bydrunkenneſs ; out ofſuch afleep doth the Lord awaken all that are faved, and they never fall into it any more. The o ther is partial, Cant. v. 2, and is incident to the people of God, Matth. xxv. 5. This is nothing else but thattorpor or fluggishness of Spiritwhich ſeizethupon the faints, andnever did it prevail, I fear, amongthem more,thannow. For where is their activity for God? Where is he thatftirreth up himself to take hold of God ? Ifa. lxiv. 7. Where is there fuch age neration as that, Pfal. xxiv. 6.? We pray, confer, andhear, for the moſt part, but asmen ſpeak betwixt ſleeping andwaking. Where can you find, except here and there one, that hath a quick and lively ſenſe of God's indignationupon him, or that trembles at hisjudgments ? Isnotthattheverycaſeofthe moft which God deſcribes, Ifa. xlii. ult. ?

2.How many are ſeizedby a private and worldly Spirit, e very man turning tohis own houſe,andeagerly pursuing the world? Hab. i. 9. Jer. xlv, 4, 5. Oh ! how are we intang. led inthe wilderness ? How doth the world eatup ourtime, and eat out our zeal ; cowardize and ſoften our ſpitits, and renderus utterly unfit for theyoke andburden of Chrift ? You that ſee ſo much beauty, and taſte ſo much ſweetneſs in the creature, you will have an hard taſk when called to deny it: You are not yet preparedto drink of the cup, ortake up the croſs of Chrift.

3. How many poor Chriſtians are of a low andtimorous Spirit, readytotrembleatthe ſhakingofa leaf? Ah poor hearts ! howunfit are you for bonds or death ! This paſſion of fear that ſopredominates in you, is the very paſſionwhich Satan aſſaults, and lays fiege to in the hour oftemptation, aswas beforenoted: And commonly it isoccaſioned(where it flows

המריח תור

Ανανηψωσιν.

The best Work in the worst Times. 38г notfrom the natural constitution) from an exceſſive lovetothe world, or from ſome guilt upon the ſpirit. It is true, the Lord can ſo aſſiſt weak faith, and ſo ſubdue ſtrong fears, as that you may be enabled to ſtand the ſhock when it comes : (For, asI noted formerly, our ſtrength lies not in any thing inherent inus, but we are ſtrong or weak, according to the divine preſence and aſſiſtances that we enjoy) butyet if you labour not to mortify this evil, and ſtir not up yourſelves in theuse of all appointed means, to rouze your zeal and courage for God, I know no warrant you have to expect ſuch aſſiſtances.

Lastly, How many poor Chriſtians among us are to this day dark and cloudy intheir evidences for heaven ? Hadtheywalked cloſely with God, been laborious in the diſquifition and ſearchoftheir own hearts, they hadlong finceobtained a clearneſs and fatisfaction about the ftate of their own hearts : But asthecaſe ſtands with them, how unfit are they for bonds or death. Oh ! it is a fad cafe, when inward and outward troublesmeet together, as you mayfee, Gen. xlii. 21, 22. when there ſhall be fightings without, and fears within : When fuch a pang as that, Lam. iii, 17, 18, shall come over thy heart, what wiltthou do ?

By all thathathbeen ſaid, itappears, that the moſt ofprofeffors are in a very unready poſture for fufferings; ſo that as troubles come to anheight, we are like to ſee many fad ſpectacles : Many offences will come ; religion is liketo bewounded in thehouſe of its friends. Oh! what a day of merey have we enjoyed ? What helps and choice advantages, above any precedent age, and yet unready? Howfad and inexcufableisthis?

CHAP. XV.

Containinganother use ofthepoint, by way ofexhortation,perfuading all the people of God, whilst the Lord refpites, and graciously delays their trials, to answer the endof God therein, andprepare themselvesfor greater trials : wherefeveral motives are propounded, to excite to theduty . UP thenfrom yourbeds of floth, awake from your ſecurity, O ye faints, get upon your watch-towers, trembleinyourſelves, thatye mayreſt inthedayof evil, Hab. ii .

1, 3, 16. " Putonthe whole armour of God, that yemaybe

382 Preparationsfor Sufferings : Or, " able to ſtand in the evilday, andwhen you havedoneall, " to ftand," Eph. vi. 11. O let it neverbe faid of your dwellings, as it is of the tabernacles of the wicked, Job xxi. 9. " Their houſes are fafe from fear."

of one that was deeply indebt, who yet ſlept heartily, fent for hispillow, ſuppoſing there was fome ſtrange virtuein thatpillow. I wonderwhatpillow you have gotten, O ye drowſyſaints, that you canfleep ſo quietly upon it, now that allthings about you are conſpiring trouble, andthreateningdanger. Canyou fleep like Jonah, when feas of wrath are tumbling and roaring round about you, and threatentoentombyouandallyourenjoyments?Behold," The " ſtork in the heavens knows her appointed time," Jer. vii. 8. andhath not Godmade you wiſer than thefowls oftheair, Jobxxxv. 11. Itmaybe the found offome preſent judgment may a little ſtartleyou, like a ſudden clap ofthunder in the air; buthow foondoth ſloth andſecurity prevail, and overcome you again. They ſay poiſon by being habituated, may bemade innocent : We are ſouſed to, or ratherhardenedunder calamities, that nothing moves or effectually awakens us.

Lord, what will the end oftheſe things be ? Wilt thou furprizethypeople at unawares ? Shall thyjudgments find them fecure, and leave them desperate ? O that God would perfuade you " togather yourſelves together, yea, to gather together," (not inan unlawful and feditious way,but inthewayofduty), " before the decree bring forth,and thedaypaſs as the chaff,"

Zeph. ii. 1, 2. O prepare to meet your God, Amos iv. 12. Prepareyour faith, love, courage, &c. before God call you to the exercise of them. Andto exciteyou to thisduty, beſides allthe fore-mentionel benefits ofa prepared ſpirit, conſider theſe following parti. cularsby way ofmotive.

1. Motive. The manycalls which God hath givenyou to this work. The Lord hath uttered his voice, and calledfrom heaven untoyou ; willyoube deaf to his calls ? He hath called uponyou, (1.) By the word : God wouldhave it cry to you first, becauſe he wouldgive the firſt honourtohis word He hath given all his prophets one mouth, Luke i. 70. and they havewarnedyou faithfully. (2.) Bythe rod : this alſo hath a loud voice, Micah vi. 9. Pfalm ii 5. Menof underſtanding will hear this voice; and thoſethat will not hear it, ſhall be Iaſhedby it eventill they are fickwith ſmiting, verſe 13. (3.) Byprodigious andprotentous figns in the heavens and earth, fuch asnoage canparallel, theſe have a loud voice toallthat

The best Work in the worst Times. 383 regardthe works of the Lord, or the operations of his hands. Eufebius calls them God'sfermons to the world *. Oh that we werewife to conſider what God's ends are in theſe things ! one obſerves, That as they are the plaineſt and most obvious ⚫to ſenſe, ſo they are commonly the last fermons which God

intends to preach to nations, before he inflicts his punishmenton them, ifthey repent not ' O let not God, ſpeaking in ordinary and extraordinary ways to you, ſtill ſpeak in vain.

Your preparation for ſufferings, is themoſt probable means ofpreventingyourfallandruinbythoſeſufferings.

2.Motive. Sufferings prove fatalanddestructivetoſome;but it is to ſecure and careleſs ones : Such as arediligent and faithful in the use of God's means, are ſecured from the danger. * Chriſt lays our conſtancy and perfeverance very n.uch upon our forecasting the worst that may fall out, Luke xiv. 28. " Put on the whole armour of God, that ye may be able to " ſtand," Eph. vi. He that hath firſt ſevered Chrift in his thoughts from all worldly advantages, andputs the cafe thus to * his own soul, O my foul, canſt thou embrace or love a naked

? Canſtthou be content to be impoverished, imprisoned, andſuffer the loſs of allforhim? He is most likely to cleave - faithfully to him, whenthe cafe is reallypreſentedtohim in- ✓deed. And can it seem a lightthing in your eyes, tobeenabled to ſtand in ſuch an evil day? If you fall away from Chriſt, then all you have wrought is loſt, Ezek. xxxiii. 13. Gideon's one bastard destroyed allhis ſeventy fons. This act renders all former actions and profeſſions vain. If you fall, you shall thereby be brought into a more perfect bondage to thedevil thanever, Matth.xii. 23. Yea, ordinarily, apoftates are judicially given up to be perfecutors, Hofeav. 12. 1 Tim. i. 20. and are ſeldom or neverrecoveredagainby grace,Heb. vi. 4, 6. Theythat lick up their vomit, ſeldom caſt it upany more. Itis a fall within a little as low as the unpardonable fin, whence never any riſe again. In some cases thejudge will not allow the offender his book. And is itnot thena choice anddefireable mercy to eſcape and prevent ſuch a fall as this ? O goodfouls, plyyour preparation-work cloſe then ; prepare, or you periſh .

3. Motive. This will beſt anſwer the grace of God, in afford ingyou ſuch choice helps and advantages as youhave enjoyed. How longhaveyou enjoyed thefree liberty ofthegoſpel, ſhin

* Τα το Θεκκηρύγματα. Eufeb. hist. lib. ii. cap. 8,

384 Preparationsfor Sufferings : Or, ing in its luftre among you ? This fun, which to ſome other nations hath not riſen, and to divers onwhom it hath ſhined, yet it isbut as a winter's fun, remote, and its beams but feeble; butyou have lived, as it were, under the line, it hath been over yourheads, andſhed its richest influences uponyou. Yea, God's minifters, who are notonlyappointed tobewatchmen, Ezek. iii. 16. but trumpeters to discover danger, Num. x. 8. Theſe have faithfully warnedyou ofadayoftrouble, and given you their beſt aſſiſtance to make you ready for it. And is not their joy, yea, life, bound up in your ſtability in ſuch a day of trial ? Doth notevery one callupon you in the words of the apostle, Phil. iv. 1. " Therefore, my brethren, dearly " beloved, and longed for, myjoy and crown, ſo ſtand faft " in the Lord, mydearlybeloved." Will itnot cutthemto thevery heart, ifafter all their ſpending labours among you, theystill leaveyouunready? enemiesſtill to the croſs of Chrift, impoſſibletobe reconciled andperfuaded to fuffering-work for Chrift.

I remember I have read of the Athenian Codrus, who being informed by the oracle, that the peoplewhoſe king ſhould be flain in battle ſhould be conquerors: he thereupon difrobed himſelf, and in adiſguiſe went into the enemies quarters,that hemight ſteal adeath to make his people victorious.

Oh! howgladwould your miniſters be, ifyou mightcon. querand overcome in the dayoftemptation, whateverbecome of their lives and liberties ! Yea, and if they be offered up up onthefacrifice andfervice ofyourfaith, they can rejoice, and joywithyou all. Such is their zeal andlonging afteryour fe curityand welfare. But if ſtill you remain anunready people, anddobecome a prey to temptation,Ohhow inexcufable will you be !

4. Motive. Remember how ready the Lord Jeſus wasto fufferthe hardest and vilest things for you. He had a bitter cup put into his hands todrink for you, into which thewrath both of God and man was ſqueezed out. Never hadman ſuch ſufferings to undergo as Chriſt *, whether you confider, (1.) The dignity of his perſon, who was inthe form of God, andmight have stood upon hispeerageand equalitywith him; he is thesparkling diamond of heaven, Acts vii. 56. the dar: -lingofthe Father's ſoul, Ifa. xlii. 1. glorious asthe onlybegotten of the Father, John i. 14. yea, glory itſelf, James ii.1. yea, the very brightness ofglory, Heb. i. 3. He is thedeliciae

Dolor Chrifti fuit major omnibus doloribus, Aquia.

The best Work in the worst Times. 387 Chriftiani orbis, fairer than thefons of men : And for him to be ſodebaſed, belowſo manythousands of his own creatures, become a worm, and no man ; this was a wonderful humiliation. Itwas Jeremiah's lamentation, that ſuch as were brought up in fcarlet, embraced dunghills ; that princes were hangedup by the hands, and the faces of elders were not reverenced : Butwhat was that to the humiliation of the Lord of glory ?

Or, (2.) Thathe ſuffered in the prime and flower of his years , when full of life and ſenſe, and more capable of exquifite

ofpainthan others : for he was optime complexionatus t ofa fingular conſtitution; and all the while he hanged on the tree, his ſenſe ofpainnot at all blunted ordecayed, Mark xv. 37, 39. Or, (3.) The manner of his death. Itwas thedeath of the croſs, which was a rack to Chrift : for in reference tothe diſtention of his members upon thecroſs isthat ſpoken,Pial. xxii. 17. " I maytell all my bones." Or, (4.) That all this while God hid his face from him. When Stephen fuffered, he faw the heavens opened. The martyrs were manyof them. raviſhed and tranſportedwith extafies ofjoy in their fufferings; but Chriſt in the dark. Hesuffered in his foul as well as in his body; and the ſufferings of his foul were the very foul of his fufferings. Itwas the Father's wrath that lay fo heavyon him, as to puthim into fuch an agony, that an in- ſtance was never given of the like nature ! for he ſweat θρομβοί, great drops, or clodders ofblood, which fellfromhis body to • the ground, Luke xxii. 44. " Itamazed him, andmadehim veryheavy ;" ſee Mark xiv. 33. yea," forrowful even to " death," Matth. xxvi. 38 .

And yet, as bitter as the cup was, he freely andwillingly drank it up, Johnxviii. 11. prepared himselftobe offeredup a facrifice, Pfal. xl. 6, 7. gave his back to the ſmiters," Ifa. 1.6. yea, longedexceedingly for thetimetillitcame, Luke xii. 50.

Now, if Chriſt ſo chearfully prepared andaddreſſedhimself to ſuch ſufferings as theſe for you, ſhouldyou not prepare yourſelves to encounter any difficulty or hardship for him ? O my brethren, doth not this ſeem a juſt and fair inferenceto you, from the fufferings of Chriſt for you ? 1 Pet. iv. 1 " Foraſmuch then as Chriſt hath fuffered for us in the flesh, " arm yourſelves likewife with theſame mind."

Oh, trifle no longer, feed not yourſelves with fancies and * Aquinas. Cce

VOL. VII.

388 Preparationsfor Sufferings : Or, groundless preſumptions ofimmunityandpeace,but forefee difficulties, andfit yourſelves tobear them.

CHAP. XVI.

Containingthe last useofthepoint, byway offupportandcomfort topoor tremblingfouls, who do takepains to make themselves readyforfufferings ; butyetfindingfuchstrength in Satan's temptations, and their own corruptions, fear that all their labouris in vain, andthat theyshallfaint, andutterly apostatize, when their troubles and trials come toan height. INthe laſt place, if itbe ſuch ableſſedthing tobe ready for bonds, or death for Chrift, this mayminiſter much comforttofuchfouls,who thoughtheycannot ſay as Paulheredid, that they are ready ; yet are at work daily upon their own hearts to make them ready, and ſtrive, in the use of all means, toconquerthoſe corruptions that hinder it, and improve thoſe graces inwhich it mainly conſiſteth. O poor foul, whatever preſentunreadiness or indiſpoſitionthou findeſt,and complaineſt ofinthine heart, yet thy condition is ſafe.

Objection. Oh ! but Icannot be ſatisfied in that: I fear I ſhall be over-borne by temptations, when they come to an height. I have ſuch experience of the deceits andtreacheroufneſs ofmyown heart, that it feems impoſſible tome todo as theſe bleſſed ſouls did,when Icome to the like trials.

Solution. It is well thou ſuſpectest thine own heart, and trembleſt inthyself; this fear will keepthee waking, when others are ſecurely fleeping. It was a good ſaying ofa reverend miniſter, now with God, He that fears Mr.A. H. * toflinch, ſhall never flinch for fear.' It is true, ſeeminggracemay be totally loft, Luke vii 18 . Heb. vi. 4, 5. 2Pet. ii. 20. It is granted alſo, that the fins ofbelievers deſerve that God ſhouldforſake them, and that he mayfuffer grace in them to be ſadly abated, and they may fall before a temptation, as Peter, and all the diſciples did: but that thou shalt never be ſeparated from Chriſt, or fall totus a toto, in totum, utterly away from God, thou mayeſt be abundantly fatisfied, upon theſe five or fix grounds.

1. FromGod's eternal electing love, wherewithal gracious fouls are beloved and embraced,be their graces never ſo weak, ortheir corruptions never ſo ſtrong. This is immutable, Heb. vi. 18. andhenceit is ſaid, Markxiii.22. "They ſhalldeceive

The best Work in the worst Times. 389 (ifitwerepoſſible) the very elect." Now, this immutable purpoſe of God, is not founded upon anymutable ground or reaſon in thee, Rom. ix. 11. Yea, when he, Rom. viii. 29. elected thee, he faw what thou wouldst be, and yet that hindered him not.

2. From the covenant ofgrace,intheboſomofwhich thou art wrappedup: this is all thy falvation, and allthyhope ; it will afford thee abundant fatisfaction, ifthou do but weigh particularly theſe threethings about it. 1. That the Author of this covenant is not afickle creature, but afaithful God, with whom there is notyea and nay ; with whom there is no variableness, norshadow ofturning ; whoſe gifts and callings arewithout repentance : ſothatonce within this bleſſed covenant, and in it for ever. 2, ThatGod hath eſtabliſhed the covenantwithyou intheblood of Christ ; therefore thefacramental cup, is called " the cup of the New Testament in his blood," - Luke xxii. 20. The everlasting merit and efficacy whereof, gives the foul ofabelieverthe highest fatisfaction imaginable. Lastly,Addtothis, that in this covenant God hath undertaken for us, as well as for himself: ſo that what is acondition in one

is the matter ofapromise in another, Jer. xxxii. 40. い

3. From that ſtrict andintimate unionthat is betwixt Chrift andthee. And hence it is impoſſible thou ſhouldeſt be loft.

For, 1. Thy unionwith hisperſon, brings intereſt in his properties alongwith it. Whatever he is, or hath, it is for thee : his eye ofknowledge, arm ofpower, bowels ofpity, it is all forthee.

2. This unionwith his perſon, ſecures thy feeble graces from periſhing, John iv. 14, Thy graces have an everlasting ſpring. Whilst there is ſap in this root, it will afcend into the branches..

3. It implies thy perfeverance, becauſe by this union thou becomeſt an integral part of Chriſt's body, which would be mutilate and defective, ſhouldſt thou be cut offand lost.

4. From the prevalent interceffion of Jeſus Chriſt in the heavens, for all his faints, in all their trials here on earth. Fromhence the apoftle infers thecertainty of our perfeverance, Rom. viii. 34. andapregnant inſtance ofityouhave in Peter's cafe, Luke xxii. 32. So Heb. vii. 25. ſpeaks fully to the cafe. To ſtrengthen this, confider, r. Who it is that intercedes : It is Chrift, whoſe perſon is moſtdear and ingratiated with the Father, John xi . 42. 2. What he intercedes for : Surely for nothing but what is moſt ſuitable to his Father's will. The

390 Preparationsfor Sufferings: Or, willof Chriſt, andhis Father's do not claſh,John xvi. 26, 27 yea, whatheprays for,he prays not forgratis, or aſks upon any dishonourable terms tothe juſtice of his Father; but they are all mercies purchased and paid for; and therefore fear not the failing of your graces.

5. Fromthe Spirit of Chriſtwhichdwelleth and abideth in thee,andhathbegunhisſavingworkuponthee.. Iſay,savings for elſe itwouldafford no argument. His commonworks on hypocrites cometonothing,but intheethey cannot fail. For

1. His honour is pledged and engaged to perfect it. That reproach of the foolish builder ſhall never lieupon him,that he began tobuild,butcouldnot finiſh. Besides, this wouldmake voidall that the Father and the Sonhavedone for thee; both theirworks are complete and perfect intheir kinds, and the Spirit is the last efficient inorder ofworking. 2. Besides, the grace hehath alreadywrought inthee, maygivetheeyet further and fuller afſurance of its preſervation, inasmuch as it hath the nature ofafeal, pledge, and earnest ofthewhole,Rom. viii.

23. 2 Cor. i. 22. Sothat it cannot fail. 6. From thoſemultitudes of affertory, promiſſory, and com parative fcriptures, the rich veins whereof run through the book of God, as ſo many ſtreams to refresh thy foul. Ofaffertory ſcriptures, ſee John vi. 39. John 10. 28. 1John ii. 19. Of promiffory ſcriptures, ſee Ita. liv. 10. Jer. xxxiv. 40. 1 Cor. i. 8. &c. Of comparative ſcriptures, ſee Pfal. i 3. Pfal. cxxv. 1. John iv. 14. c. The principalſcope of all which is to thew the indefectible nature of true grace in the faints.

And now, howshouldthis refresh thy drooping foul, make theegird up the loins ofthy mind, fincethou doft "notrun " asone uncertain, neither fighteſtas one that beats the air,"

1 Cor. ix. 26. butart ſo ſecured from total apoſtacy, as thou ſeeſt thou artbyallthesethings. O bleſs ye the Lord.

Obj, 2. Butthe Lord ſeems tobe departedfrom my foul; Godis afarofffrom me, and troubles arenear. I ſeem tobe inſuchacaſeas Saulwaswhen the Philistines made war upon him, and Godwas departed from him; and thereforeI fhall fall.

Sol. Not fo; for there are two forts of Divine deſertions ; the one is abfolute, when the Lord utterly forſakes his creatures, ſo that they ſhall never beholdhis face more : The other is limited and respective, and ſohe forſook his own Son, and often does his own elect : and of this kind, ſome are onAy cautional, to prevent fin;ſomeare merely probational, to

The best Work in the worst Times. 391 try grace; and others caftigatory, to chaſtiſe our negligence - and careleſſneſs. Now, though I have not a word of comfort to ſpeak inthe case of total and abſolutedeſertions ; yet of the latter (whichdoubtleſs is thy caſe) much may be ſaid byway ofſupport, beit of which of the three forts it will, or inwhat degree it will, For, 1. This hath been the cafe ofmanyprecious fouls, Pfal. xxii. 1, 2. Pfal. Ixxvii. 2. Pfal. lxxxviii. 9. Job xiii. 24, 25, 26, This was poor Mr. Glover's cafe, as you will find in his ſtory, and it continuedtillhe came within fight of the ſtake; therefore no newor ſtrange thing hath happened to you.

2. TheLord by this will advantage thee for perfeverance, - not orly as they are cautional againſt ſin, but as they make thee hold Chriſt the faster, and prize his prefence at an higher rate, when he ſhall pleaſe Cant. iii. 4. gracioufly to manifeſt himself to thee again.

3. This ſhall not abide for ever: it is but alittle cloud, and will blow over. It isbut for a moment, and that moment's darkneſs uſhers in everlasting light, Iſa. liv. 7.

Yea, laſtly, the light of God's countenance ſhall not only be restored certainly, but it ſhallbe restoredſeaſonably ; when the darkness is greatest, thy troubles at the highest, and thy hopes lowest. He is a God of judgment, andknows how to timehis own mercies, Pfal. cxxxviii. 3 .

Obj. 3.But I am aweak woman, or ayoung perſon, how ſhall I be able to confeſs Chriſt before rulers, and look great ones in the face ?

Sol. Chrift delights to make his powerknown inſuch, 2Cor. xii . 9. for he affects not ſocial glory.

2. " Thou shaltbe holden up, for God is able to make thee " ſtand," Rom. xiv. 4. Thou that art ſenſible of thineown infirmity, mayeſt run to that promiſe.

3. Such poor weak creatures ſhall endure when ſtronger(if ſelf-confident) fall, Ifa. xl. 30, 31. " Even the youths ſhall " faint, and be weary, and the young men utterly fall. But "theythatwait upon the Lord, ſhall renewtheir ſtrength : "they ſhall mount up with wings as eagles, run and not be "weary, walk andnot faint."

Youths, and young men, are bold, daring, and confident perſons, that trust to their own strength ; to whom ſuch as waitupon the Lord ſtand here oppoſed; they ſhall faint, but theſe ſhall renew their ftrength.

Art thou one that waiteſt and dependeſt upon an all-fuffici-

392 Preparationsfor Sufferings, &c. ent God, inthe ſenſeof thine own weakness ? This promife then is for thee.

4. Youmay furnish yourſelves atpleaſure,withexamples of themightypower of Godreftingupon fuch asyou are, out of our ownmartyrology.

Thomas Drowry, the poorblindboy, Fox, vol. 3. p. 703. Whata prefence ofſpiritwaswithhim,whenexaminedbythe

Chancellor !

Eulalia, a virgin ofabout 12 years ofage, ſeehow shewas actedabovethoſe years, yea,abovethe powerofnature. Fox, vol. 1. p. 120. Tender women,yea, children, act above them.

when aſſiſtedbya strong God.

Andthusyou have ſome help offered you by aweakhand, inyourpreſent and most important work.

The Lord carry home allwithpowerupon your hearts, that if God callyou to fuffer for him,you mayſay as Paul did, "I "amnow readyto be offeredup,and the time ofmydeparture " is at hand. I have fought a good fight, Ihave finiſhedmy " courſe, I have keptthefaith:henceforth there islaid up for " me a crownofrighteouſneſs,which Godthe righteous Judge " ſhall give me at that day; andnottome only,but tothem " alſo which lovehis appearing," 2 Tim. iv. 6, 7,8. Andas youexpect ſo to finiſhyour courſewithjoy; bediligent inthe ufeofallmeans, to prepare andmakeyourſelves readyto follow the call of God, whether itbeto bonds, or todeath, for the name of the Lord Jeſus.

THE BALM OF THE COVENANT

Applied to the BLEEDING WOUNDS

OF AFFLICTED SAINTS.

Towhich is added,aSermonpreachedfor the Funeral of thatexcellent and religious Gentleman JOHN UPTON ofLUPTON, Eſq;

To the Virtuous and Much HonouredMadam, URSULA

UPTON of LUPTON in DEVON.

MADAM,

F I find it an hard taſk to write on fuch adoleful ſubject, itcannotbe imagined but your part must be abundantly harder, who feel over and over what is here written. Could I tellhow to adminiſter counſels, and comforts to you, without exaſperatingyour forrows, I would certainly take that way ; butſeeingthe one (in this cafe) cannot be done without the other, it is our duty toſubmit tothe method Providence hath preſcribedtous.

is toevince the truth of whatſeems averygreatparadoxto moſt men, namely,that the afflictions of the faints cando themno hurt, andthat the wifdom of men and angels cannot lay one circumſtance of their condition(how uneaſy ſoever it ſeems tobe) better, or more totheir advantage than God hath laid it. Iattempt not bya flourish of rhetoric to perfuade you against the demon-

you can fetch from ſenſe and feeling to the con trary,but to overthrow the falſe reaſonings of flesh and ſenſe, by the allowed rules of Scripture, and ſure principles of religion.

Andmethinksyou, and every Chriſtian, ſhouldgladlyenter.

394 The Balm of the Covenant tainthat comfortable concluſion,whenyou shallfindthe foun dation of it asstrong, as the influences thereof aresweet and comfortable.

Certainly, Madam,the intent of the Redeemer's undertakingwas not to purchaſe for his people riches, eaſe, andpleafures on earth; but to mortify their lufts, heal their natures, and ſpiritualize their affections ; and thereby to fitthem for the eternal fruition of God. Upon this ſuppoſition the truth of this concluſion (how ſtrange foever it ſeems) is firmly built.

Itwas notwithout Divine direction, that the ſubject of the enfuingdiſcourſe was as pertinently, as feaſonably, recommended tome byyour dearhusband, inthe day of your forrows for your only fon. He took, I hope, his portion of comfort outofitbeforehe died, and it is now left as a ſpring ofcomfort toyou,who then mourned with him, andnow for him.

Heavy preſſures callfor ſtrongſupport,and fainting ſeaſons forrich cordials. Your burden is indeedheavy: yet Imuft ſay it is muchour own fault ourburdens are ſo heavy aswe feel them to be; for according tothe meaſure of our delight in, and expectation from the creature, is our forrow and dif appointmentwhen we partfrom it. The highest tides are al ways followedwiththe lowest ebbs. We findtemperance and patienceknit together inthe fameprecept, and intemperance and impatience as inſeparably connected in ourown experience. Itmaybe we did not ſuſpect ourſelves ofany finful exceſs in the time of their enjoyment; but it now appears the creaturewas gottendeeperinto our hearts than we imagined by the pain we feel at parting : Did we not lean too hard uponit, there wouldnotbefuch fhakings as we feel when itis flipt from us.

But, Madam, itis high time to recal your thoughts, and boundyour forrows, which the following confiderations would greatlyaſſiſtyou in.

1. What is the very ground and reaſon of our exceffive forrows for the loss ofearthly comforts? Is it not this, That they areperishing and transitory ? That is, thatyou find them to be as Godmadethem. Andcanwe expect that God ſhould alter the laws ofnature to pleaſe andhumour us ? It isas na tural to our relations todie, as itis forflowers to wither, or the mion to wane.

2. That there is no ſuch neceſſary connexion betwixt theſe things and ourcomfort, thatwhenever God removes the one,

The Epiſtle Dedicatory, page

Hemustneeds remove the other with it. Chrift andcomfort are indeedſo united,but nothingbeſide him is or canbe ſo. I hope you will shortly experience the truth of this conclufion,by the comfort Godwillgive you inthe abſence ofthoſe comforts you have loft. Canyou notnow have as free acceſs to God as before ? Yea, do not theſe very afflictions ſendyou oftenerintohis preſence?AndifGodmeetyou inthoſeduties, (as indays ofdiſtreſs he uses tomeethis people),then it will be evident to you that yourjoy and comfort lives,though your husbandandchildren be laid in their graves.

3. That the removing of your earthly comforts hinders notbut thatyou may ſtillpursue the great end and bufinefs of your life, andcarry on all yout deſigns for heavenas futcefsfully as ever. Indeed, Madam, hadwe been fent into thisworld to raiſe eſtates, contract relations, and then ſit down in the midst of them as ourportion, then our deſign had been utterly daſhed and disappointed ; but you know this is not your main end, or great buſineſs upon earth, but to honour God by an holy fruitful lifehere,andmake ready for the fullenjoyment of him hereafter. And what hinders butyou may as profperouſly manage and carry on this your deſignas ever? You do not thinkthe traveller is diſabled for hisjourney, becauſe he hath fewer clogs andhindrances than before. Ithink few Chriftians findmuch furtheranceheavenward by their multiplicity of engagements or enjoyments inthis world. Your cares and fears about theſethings, will now lie in anarrower compaſs than they didbefore,andtherebyyou may have your thoughts more aboutyou, to attendthe greatconcernsof God'sglory, andyourown falvation.

4. But above all, you will certainly find your relief and confolationto lie intheeverlasting covenantof God. Thence itwas, that David fetched his ſupport under a muchheavier burden and ſmarter rodthan yours : For your relationswere

as gave you comfort in their lives,and leftyou many grounds of hope intheirdeaths: but his were taken away in their fins. Butthough the groundsofhis forrow (bleffedbe God) are not yours, yet Ihope thegroundsofhis comfort in thetext arefullyyours.

have prepared theſe things intoomuchhaſte and diſtraction ofthoughts, which inthisjuncture wasunavoidable ; nor have I bestowed much of art or languageupon them: And if I had, they would have been never the more effectual to your relief for that. But ſuch as they are, I VOL. VII. Ddd

394 The Balm of the Covenant humbly preſent them to you, with my hearty prayers, that God would make them afovereign balm, by the bleffing of his Spirit onthem,toyour wounded ſpirit,andtoall othergodly families groaning under the like ſtrokes of Godwith you, and remain, MADAM,

Your most faithful,

Sympathizingfriend andfervant,

JOHN FLAVEL .

2SAM. xxiii. 5. Although my house benotſo with God; yet he hath made with me an everlasting covenant, ordered in all things andfure : for this is all my falvation, and allmy defire, although he make it not togrow. THHESE are part of David's laſt words. The laſt words of dyingfaints, but eſpecially of dying prophets, are ponderous, memorable, and extraordinarily remarkable ; and fuch are theſe acknowledged to be, by all expoſitors : It is a golden ſentence, a divine oracle, fit to be the laſt words of everydying faint, as well as of David.

: They are called his last words, not ſimply, and abſolutely, as though he breathed them forth with his last breath ; (for he

things afterwards) but either they are the laſt he ſpake as a prophet, by Divine inſpiration, or becauſe he had them often inhis mouth, to his laſt and dying day. They were his epicedium, his ſweetswan-like ſong, in which his foul found fingular refreshment, and ſtrong ſupport, amidſt the manifold afflictions of his life,and against the fears of his approaching death .

"The whole chapter is deſigned for a coronis or honourable cloſeofthe lifeof David, and gives us an accountboth of the worthy expreffions that droppedfromhim, and of the renowned worthies that were employed by him: But all the heroic atchievements recorded to the honour of their memories, in the following part of the chapter, are trivial and inglorious things, comparedwith this one divine ſentencerecordedinmy text; inwhich we have two things to confider, viz.

1. The preface, which is exceeding folemn . 2. The ſpeech itſelf, which is exceeding weighty. 1. In the preface, we have both the inftrumental andprim-

applied to afflicted Saints. 395 cipal efficient cauſe of this divine ſentence diſtinctly ſetdown, ver. 1. and the efficient, or author of it, ver. 2.

The instrument or organ of its conveyance to us, was David; defcribed by his deſcent or lineage, the Son of Feffe; byhiseminent ſtation, themanthatwas raisedup on high, even to the top and culminatingpoint ofciviland ſpiritualdignity and honour, both as a king, and as a prophet ; by his divine unction, the anointed of the God of Jacob ; and laſtly, by the flowing ſweetneſs of his ſpirit and ſtile, in the divine pſalms that were penned by him, whence he here gets the ti tle of the sweet pfalmist of Ifrael, the pleasant one, in the - psalms of Ifrael, as ſome read it. The principal efficient cause of this excellent paſſage, is here - likewise noted, and all to commend it the more to ourſpecial - obſervation and acceptance : " The Spirit of Godfpake by me, - " and his word was inmytongue." This ſtamps my text expreſsly with divine authority. The Spirit of God ſpake by David,hewas notthe Author, but only the Scribe ofit. Thus the enſuingdiscourſe isprefaced. Letus next ſee,

2. The matter or ſpeech itſelf, wherein we shall find the maxims,and general rules ofgovernment preſcribed, and the felicity ofſuch agovernment elegantly deſcribed : "He that " ruleth over men muſt be just, ruling in the fear of God." Princes being in God's place, muſt exalt the righteouſneſs of God,in the government of men; and when they do ſo, they

be as the light ofthemorning whenthe funriſeth, evena morningwithout clouds, &c. Whathalcyondays ſhallthathappy people fee, whoſe lot is caſt into ſuch times and places ! All this is typically ſpoken of David, and thoſe pious princes who - ſucceeded him; but mysticallyand eminentlypoints at Chriſt, who was toriſe outof David'sfeed, Rom, i. 3. and to fitupon... his throne,Acts ii. 30. So that in this he was raiſed onhigh, to an eminency ofglory and dignity indeed: he was ſo inhis ordinary natural feed ; aroyal race,deriving itſelf from him, and fittinguponhis throne in a lineal fucceffion, tillthe Baby- -loniſh captivity,which wasaboutfourhundred andthirtyyears, Andafter that, the Jews had governors of his line, at leaſt rightfulheirsto that crown, tillthe promised Meffiah came. But that which was the top of David's honour, the moſt ſpark- - lingjewel inhis crown, was this, thatthe Lord Jeſus was to defcendfromhim, according tothe flesh, inwhom all theglorious characters before given, ſhould notonly be exactly an Iwered,but abundantlyexceeded. Andthus you findthena Ddd 2 :

398 The Balm of the Covenant tural lineof the Meſſiah is drawn down by Matthew, from David to the virgin Mary, Matth. i. And his legal line by Luke, from David to Joſeph, his ſuppoſedfather, Luke ii. 23. Now, though the illustrious marks and characters of ſuch a righteous,ſerene,andhappy government, did not fully agree tohisday, nor would do ſo in the reigns of his ordinary natural ſucceſſors, his daywas notwithout manycloudsboth of fin andtrouble ; yet ſuch a bleſſeddayhe foreſaw andrejoiced in, when Chriſt, the extraordinary feed of David, ſhoulda rife, and fet up his kingdom in the world, andwith the ex pectationhereof, he greatly cheers and encourages himſelf: " Although my houſe be not fowith God, yet hath hemade " with me aneverlastingcovenant," be. Inwhich words four thingsare eminentlyremarkable. 1. Here is a fad conceſſion of domestic evils . 2. Afingular relief, from God's covenant with him. 3. The glorious propertiesofthis covenant diſplayed. 4. Thehigh efteem and dearregard his houſehaduntoft. 1. Here is David's fad and mournful conceffion of the evils ofhishouſe, both maral andpenal. "Altho' my houſe be not " ſowith God," i. e. neither ſo holy, nor ſohappy, as this defcription ofa righteous and flourishing government imports; alas! itanſwers not to it : For thoughhe was eminent forgodlineſshimself, and had folemnlydedicated his houſe to God, Pfal. xxx. as foonas it was built, yea,though he piouflyrefolved towalk in the midst ofit with a perfect heart, and not to fufferanimmoralperſonwithin hiswalls ; yetgreatmifcarriages were found even in David's houſe andperfon, which Godchaſtiſedhim for, by athick ſucceſſion ofſharp and fore afflictions, Pfalm ci. 2, 3, 4, 5,6, 7. Tamar was defiledby herbrother Amnon, 2Sam. xiii. 13. Amnonwas barbarouf. lymurdered thereupon, by the advice of Abſalom, 2 Sam. xiii. 28. Abfalomunnaturallyrebels against his father David, anddriveshim outoftheroyal city,andperiſhes inthatrebel. lion, 2 Sam. xv. 1. then Adonijah, another darling-fon, graſpsatthecrown ſettledby DaviduponSolomon,and perish esforthat his ufurpation, 1Kings ii. 25. O what aheap of miſchiefs andcalamitesdidthisgoodman live tofeewithin his own walls, befides themanyforeigntroubles that came from otherhands ! How manyflourishing branchesdid God lop off from him, andthat intheir fins too ? So that hisdaywasaday ofclouds, even fromthemorninguntothe eveningofit; Pfal. cxxxii. 1. " Lord, remember David, and all his afflictions." Well might he say, " his houſe was not fo with God."

to afflicted Saints. 399 Butwhat then, doth he faint anddeſpond undertheſe manifoldcalamities ? Doth he refuse tobe comforted,becauſe his children aregone; and allthings involvedintrouble ? No,but -you find,

2. He relieveshimſelfbythe covenant Godhad madewith - him: " Yet hath he made with me a covenant." He looks to Chrift, "There is moreinthe covenant thanthis my houſebe- " fore God," as the Chaldee turns it. This little word yet, wraps up a greatandfovereigncordial init. ThoughAmnon, Abſalom, and Adonijah be gone, and gone with many fmarting aggravations too; "yet hath he made with me a cove- " nant," yet I have this ſheet-anchor left to ſecure me. God's covenantwith me, in relationto Chriſt, this under-props and ſhores up my heart.

This covenantwas, without controversy,a goſpel-covenant. It was David's goſpel: For allhis falvation and all his defire were in it; which could never be, except Chrift had been in it,whois the ſalvation of all the ends of the earth, andthedefireofall nations .

It is true, itwas amore obſcure and imperfect edition of the covenant of faith, yet clearer than thoſe that weremade before it; itcame not up to the fulneſs and clearness ofthedifcoveries madeby Jeremy and Ezekiel : Butyet in this covenant with David,God revealed more of Chriſt, thanhad been ever revealed before; for the light of Chriſt, likethat of the morning, increaſed ſtill more and more, till itcame to a perfectday. It isworthy our obſervation,how God made a gradual diſcovery of Chriſt from Adam, downalong to the New-Teſtamenttimes. Itwas revealed to Adam, thathe ſhouldbe the feedofthewoman butnot ofwhat nation,till Abraham's time ; nor ofwhat tribe, till Jacob ; nor of whatsex andfamily, till David; nor thathe ſhouldbeborn ofa virgin, till Ifaiah ; nor inwhat town, till Micah. The firſt revelation of this covenant. with David, was by Nathan the prophet ; 2 Sam. vii. 12, 13,

14. afterwards enlarged and confirmed, Pfalm lxxxix. By it heknewmuch of Chriſt, and wrotemuchof him. He ſpake of his perfon, Pfalm xlv. 6, 11. Pfalm viii. 4, 5, 6. of his offices,bothprophetical, Pfalm xl. 8, 9, 10. priestly,Pfalm cx. 4. andkingly, Pfalm ii.6. of his incarnation, Pfal. viii. 5. of his deathon the croſs, Pfalm xxii. 16, 17. of his burial, Pfalın xvi. 8,9, 10. refurrection, Pfalm ii. 7. andtriumphant afcenfion, Pfalm lxviii. 18. there was the ſumofthe goſpel diſcover-

Plus eft quamhæc domus mea ante Deum, Jon,

398 The Balm of the Covenant ed,though indark and typical terms andforms of expreffion; but ifout of this covenant, as obſcure as its revelationwas,Da vidfetchedfuch ſtrong ſupport and confolation, amidſt ſuchan heap of troubles, then the argument is good afortiori : What ſupport and comfort maywe not draw thence, who live undet the moſt full and perfectdiſplay of it, inall its riches andglory; enough hath been ſaid to prove it agoſpel-covenant ; but ifanydoubt ſhould remain of that, it willbe fully removed, byconfidering,

3. Theeximious properties and characters of the covenant, aswe findthem placedin the text ; and they are three, viz.

(1.) Everlasting. (2.) Ordered in all things, and (3.) Sure. (1.) It is an everlasting covenant, ora perpetual covenant, a covenant of eternity, * not in the moſt ſtrict, proper, and abſolute ſenſe: For that is the incommunicable property of Godhimſelf, who neither hath beginning, nor end; butthe meaning is, that the benefits and mercies of the covenant are durable and endleſs tothe people of God: For Chriſt beingthe principal matter and ſubſtance of the covenant, there mustbe in it aneverlasting righteouſneſs, as it is called, Dan. ix. 24. everlasting kindneſs, Iſa. liv. 8. everlasting forgiveneſs, Jer. xxxi. 34. and in conſequence to all theſe, everlasting confolation, Ifa. li. 11. in allwhich the riches andbounty of free grace ſhine forth in their greatest glory and ſplendor. (2.) It is a covenant ordered in allthings, or orderlyprepar ed,diſpoſed, and ſet, as the word imports †. Every thing be ing here diſpoſed and placed in the moſtcomely order, both perſons and things herekeep theirproper place : GodtheFatherkeeps the place of the moſtwiſe contriver and bountiful donor of the invaluable mercies of the covenant ; and Chrift keeps the proper place both of the purchaſer andſurety of the covenant ; and allthe mercies in it; and believers keeptheir place, as the unworthy receivers of all the gratuitous mercies andrich benefits thereof, andthe moſtobliged creatures in all theworld to freegrace, ſaying, although my houſe, yea, al though my heart and my life be not fo with God, yet hathhe made with me an everlasting covenant. And as perfons, lo things, allthings inthis covenant ſtand inthe moſt exquifite order, and exact correfpondence to each other. O it is a ra

διαθηκη αιώνέος, i. e. A covenant ofage. + A ordinavit, difpofuit, aptauit.

םלוצ םירב

applied to afflicted Saints. 390 viſhing fight tobehold the habitudeand reſpectofthe mercies inthe covenant, to the fins and wants of all that are in it ! Here are found full and ſuitable ſupplies to the wants of all

God's people. Hereyou may feepardon in the covenant, for guilt in the foul ;joy in the covenant, for forrow in the heart ; ftrengthin the covenant, for alldefects and weakneſſes in the creature ;ftability in the covenant, for the mutability inthe creature. Never did the wisdom of God ſhine forth more in anycontrivance in the world, (except that of Chriſt, the ſurety andprincipal matter of the covenant) than itdoth in the orderlydiſpoſe ofallthings in theirbeautiful order,andcomely proportions in this covenant ofgrace.

(3.)It is afure covenant, or a covenant ſafely laidup and kept, as the word imports * ; and upon this account the mercies of it are called, " The ſure mercies of David," Ifa. lv. 3 . Andſo Pfalm lxxxix. 28. ſpeaking of this very covenant,God faith, " My covenant ſhall ſtand fast with him ;" there ſhall be no vacillancy, no ſhaking in this covenant: and ver. 34.

" My covenant will I not break, nor alter the thing that is " gone out of mylips." Everything is as its foundation is. Now, God's covenant being foundedin his unchangeable counfel and purpoſe, wherein there can be no lubricity, and Chriſt being the ſurety of it, it must needs be, as the text calls it, a ſure covenant, wherein the faithfulness of God is as illuſtriouſly diſplayed, as his bounty and wisdom are inthe two former properties ofit. And ſuch a covenant as this, ſo everlafting, aptlydiſpoſed,and ſure,muſt needs deſervethatprecious reſpect andhigh eſteem from everybelieving ſoul, which Davidheredoth pay it, in 4.The fingular and high valuation he had of it, when he faith, " This is all myfalvation, and all mydefire," or as fome tranſlate + " all my delight, or pleaſure ;" (i. e.) here I find all repaired with an infinite overplus, that I have lost in the crea ture : Here is life in death, fulneſs in wants, ſecurity in dangers, peace in troubles. It is all my falvation ; for it leaves nothing in hazard that is eſſential to myhappiness ; and all my defire, for it repairs whatever I have loft, or can loſe : It is fo full and complete a covenant, that it leaves nothing to be defired out of it. O it is a full fountain! Here I repoſe my wearyfoul with full fatisfaction, and feedmy hungry defires with ſweeteft delights ; ſothat myvery foul is at reſt and eaſe, intheboſom of this bleſſfed covenant. Thus you have the צפה לכז+

* custodivit, fervavit.

402 The Balm of the Covenant parts and ſenſe of the text. The notes from it are three. Obſervation 1. That God's covenant peoplemay be exercifed withmany fharp afflictions in their perfons andfamilies, Eccl. ix. 9. EvenDavid's houſewasthehouſe ofmourning;"Although "myhouſe be not fo with God, though he make itnot to " grow." All forts ofoutward afflictions are incident to all fortsofmen. "Allthings (faith Solomon)comealiketo all: " There is one event tothe righteous, andtothewicked; to " the clean, andunclean; tohim that facrificeth, and tohim "that facrificeth not." The providences ſeem one and the fame, though the ſubject onwhom they fallbe vaſtlydifferent. Eſtates andchildren,healthand liberty,will stillbe like themſelves, vanishing comforts, whoeverbe the owners of them. No man's ſpiritual eftatecanbe knownbytheview of his tem poral eftate. Agodly family cannotbe a miferable,but itmay be a mournful family. Religion fecures usfrom the wrath, butitdoes not fecure us from the rod of God. The Lord hathchoſen anotherwayof expreſſing his love tohis people, thanby temporal and external things: Therefore "all things "comealike to all." The covenant excludes the curfe, but includes the cross. " Ifhis childrenforſakemylaw, &c. then " will I vifit their iniquity with the rod, andtheir finwith " ſtripes : nevertheleſs my loving-kindness willI notutterly " take away." Nor indeedwould itbethe privilege of God's covenanted people, to be exempt from the rod; amark ofbastardy canbe no man's felicity, Heh. xii. 8. to go without the chaſtiſing difcipline of the rod, were togowithoutthe needful inſtruc tions andbleſſed fruits that accompanyand reſultfrom the rod, Pfalm xciv. 12. Let us not therefore fay,as thoſe irreligious perſonsdidin Mal. iii. 14. "It is invainto ſerve God,andwhat profit is it "thatwe have kept his ordinances, and walked mournfully " before him ?" Surelynone fervehim in vain, but thoſe that ſerve him vainly. Godliness cannot fecureyou from afflicti on, but it canand will ſecureyou from hell, and fanctifyyour afflictions tohelpyouto heaven. ButIſtay not here. Obſervation 2. Adecliningfamily is afarestroke from the hand of God, and ſo to be acknowledged, wherever it falls. Itwas a growing forrow to David, that his houſedid not grow; and he eyed the hand of Godin it, "Hemade itnotto " grow," as he ſpeaks in the text. He felt as many deaths as hehad dead children. It is Godthat builds and deftroys fami

applied to afflicted Saints. 401 lies; he enlargeth and ſtraiteneth them again. Afamilymay decline two ways, viz. either,

1. By thedeath : or, 2. Bythe degeneracyofitsoffspring. 1. Bytheirdeath, when Godlops offthehopeful ſpringing branches thereof, eſpeciallythe laſtand onlyprop of it, in whomnot onlyall the care and love, but allthehope and expectation of the parents is contracted and bound up. For, The hearts of tender parents are usually bound upinthe life ofan only fon *. As a man's wife is but himselfdivided, ſo his children are buthimſelf multiplied ; andwhen all love and delight, hope and expectation, isreduced to one, the affecti on is ſtrong, and that makes the affliction fotoo. Ifitwere not an unparalleled griefamong all earthly griefs and forrows, the Spirit of Godwould neverhave choſen and ſingled it out from among all other forrows, to illuſtrate forrow for finby it, yea, forrows for that ſpecial fin ofpiercing Chriſt, ashe doth, Zech. xii. 10. " They ſhall lookuponhimwhom they "havepierced, and ſhallmourn forhim, as onethat mourn- " eth for an only fon." How naked arethoſe walls, and how unfurnished is that houſe, wherethechildren (its beſt ornaments) are taken down and removed by death ? It is natural to allmen, to defire the continuanceoftheirnames andfamilies inthe earth; andthereforewhen God cuts offtheir expectations in thatkind, theylook uponthemſelves asdry trees, or as the withering ſtalks in the fields, whenthe flowers are fallen off, and blown awayfrom them.

2. Or, which is yet much worſe, afamily maydeclineby thedegeneracy of its off-ſpring. When the piety, probity, and virtues of ancestors deſcend not with their lands to their pofterity, herethe true line ofhonour is cutoff, and the glory ofa familydies, though its children live; the family is ruined, though there be a numerous offspring. Surely it werebettermournfortendead children,thanfor onefuch living child. Howmany fuchwretched families can England ſhew this day!HowhathAtheism anddebauchery ruined andfubverted many great and once famous families ! O it were better the arms ofthoſe families had been reverſed, and their lands alienated, yea, better had it been a fucceffion had failed, and thattheirnameshad been blotted out, than that Satan ſhould ruleby profaneneſs. in the placeswhere Godwas once fo feriouflyand ſweetly worshipped.

Omnis in afcanioftat chari curaparentis. Virgil. VOL. VII. Ecc

402 The Balm of the Covenant a Whenſoever therefore God shalleitheroftheſeways fubvert family, it becomes them that are concerned in the ſtroke, notonlytoown and acknowledge the hand of God in it, but to fearch their hearts and houſes, to find out the fins which have ſo provoked him ; yet not ſo as to fall intoan unbecomingdeſpondency of ſpirit, but withal to relieve themſelves, as Davidhere doth, from the covenant of God ; " Yet hath he " made with me an everlasting covenant." Which brings us tothe third and principal point I ſhall inſiſt on.

3. That the everlasting, well-ordered, and fure covenant of grace, affords everlasting, well-ordered, andfure reliefto all that are within the bond ofit, how many or howgreat foever theirperfonal or domestic trials and afflictions are.

This point willbe cleared to your understandings, andpre pared for youruſe, by clearing andopening threepropofitions, which orderly take up the ſum andſubſtance of it, viz .

Propofition 1. That theminds of men, yea, the bestmen, are weak and feeble things under the heavy preſſures of affliction, andwill reelandfink under them, except they bestrongly relieved and under-propped. Abowing wall doth not more need a ſtrong ſhore or buttress, than the mind ofaman needs a ſtrong ſupport and ſtay from heaven, when the weight of affliction makes it incline and lean all one way. "Unleſs thy law hadbeen my delights, " I ſhould then have periſhed in my affliction," Pfal. cxix.92. q. d. What ſhift other men make to ſtand the ſhock of their afflictions, I know not ; but this I know, that if God had not ſeaſonably fent me the relief of a promife, I had certainly gone away in a faint fit of deſpondency. O how ſeaſonablydid God adminifter the cordials of his word to my drooping finking foul

Thisweakness in themind, to fupportthe burdens ofaffliction, proceeds from a double cauſe, viz .

1. From the ſinking weight of the affliction . 2. Fromthe irregularandinordinate workingsofthe thoughts ofit.

1. From the ſinking weightthat is in affliction, eſpecially in ſome forts of afflictions : they are heavy preſſures, ponder. ousburdens in themselves. So Job ſpeaks, "O that my grief " werethoroughly weighed, and my calamity laid in theba- " lances together ! For now itwould be heavier than the fand " of the fea, therefore my words are ſwallowed up," Job vi.

2, 3, 4. q. d. If all the fand that lies upon all the ſhores inthe world, were ſhovelled up into one heap, and caft into one

applied to afflicted Saints. 403 ſcale, and my forrows into the other, my grief would weigh itallup. How heavy are the hearts of the afflicted ! what infupportable forrows do they feel, and groan under, eſpecially when God ſmites them in the dearest and nearest concerns theyhave in the world.

2. But eſpeciallythe reelings and ſtaggerings of the mind, are occafioned by the inordinate and irregular workings of its own thoughts. Were it but poffible to keepthe mind ina ferene, ſedate, and ordinate frame, ourburdens wouldbe comparatively light to whatwe now feel them to be; butthe falling of thethoughts into confufions, and great diſtractions, ſpoils all. Upon this account it is, that afflictions are compared to a ſtupifying doſe, which cafts the foul into amazement. Pfal. lx. 3. " Thou hast ſhewed thy peoplehard things, " thou hast made us to drink the wine of astonishment." Afflictions are called the wine ofastonishment, from their effects upon the mind : for under agreatand ſudden ſtroke of God, it is like a watch wound up above its due height, ſo that for a time it ſtands ſtill, neither grace nor reaſon move at all: and when itbeginsto move again, O how confused and irregular are its motions ! it is full of murmurs, diſputes, and quarrels : theſe aggravate both our fin and mifery. It is our own thoughts which take the arrow of God fhot at us, (which did but ſtickbefore in our clothes, and was never intended tohurt us, but only to warn us), andthrust it into our very hearts .

For thoughts, as well as poniards, can pierce and wound the hearts of men, Luke ii. 35. " A fword ſhall pierce thro " thine own foul ;" (i. e.). Thy thoughts ſhall pierce thee. They can shake the whole fabric of the body, and loose the best compacted and strongly jointed parts of the body : Dan. v. 6. " His thoughts troubled him, andthe joints of his loins " were looſed." And thus a man's own mind becomes a rack - oftorment tohim ; a miſery which no creatures, exceptmen and devils, are ſubjected to. O how many bodies have been destroyedby the paffions ofthefoul 1 they cut through it, asa keen knife through a narrow ſheath. "Worldly forrow works " death," 2 Cor. vii. ro .

Propofition 2. The merciful God, in condeſcenſion to the weakness of hispeople, hath provided the best fupports and reliefs for their feeble and afflicted spirits .

" In themultitude of my thoughts within me, thy comforts. "delight my foul," Pfal. xciv. 17. Carnal men feek their reliefunder trouble, from carnal things ; when one creature Eee 2

404 The Balm of the Covenant forſakes them, they retreat to another which isyet left thems till they are beaten out of all, and then their hearts fail, havingnoacquaintancewith God, or ſpecial intereſt inhim : for thecreatures will quickly ſpend all that allowance of comfort theyhave toſpend uponus. Some trywhatreliefthe rules of philofophy can yieldthem, ſuppoſing aneatſentence of Seneca maybe as good a remedy as a text of David or Paul ;but, alas ! it willnotdo : fubmiffion from fatal neceſſity, will never eaſe the afflicted mind, as Chriſtian reſignation will do. It is not the eradicating, but regulating of the affections, that compoſes aburdened and diſtractedfoul. One word of Godwill fignifymore to our peace, than allthe famedand admired precepts of men.

To neglect God, and ſeek relief from the creature, is to forſake the fountain ofliving waters, and go to thebroken ciſterns which can hold nowater, Jer. ii. 13. The beſt creature is but a ciſtern, not a fountain ; and our dependance on it makes it abroken ciſtern, ſtrikes a hole through the bottom of it, ſo that it can hold no water. " I, even I (faith, " God) am he thatcomforteth you," Ifa. lvii. 12. The fame hand that wounds you, muſt heal you, or you can never be healed. Our compaſſionate Saviour, to affuage our forrows, hath promiſed he will not leave us comfortless, John xiv. 18. OurGod will not contend for ever, left the ſpirit fail before him, Ifa. lvii. 16. He knew how ineffectual all otherconforts and comforters would be, even phyſicians of no value, and therefore hath gracioufly prepared comforts for his diſtreſſed ones, that will reach their end.

3. Godhathgatheredallthe materialsand principals of our relief into the covenant ofgrace, and expects that we betake ourselves unto it, intimes of distress, as to ourfure, Jufficient, andonly remedy.

As all the rivers run intothe ſea, and there is the congre gation ofallthe waters ; ſo all the promiſes and comforts of the goſpel, are gathered into the covenant ofgrace, and there isthe congregation ofallthe ſweet ſtreams ofrefreshment that arediſperſed throughout the ſcriptures. The covenant isthe ſtore-houſe of promiſes, the ſhop of cordials and rare elixirs, to revive us in all our faintings ; though, alas ! moſt men knowno more what are their virtues, or where to findthem, thananilliterate ruſtic put into an apothecary'ssoap.

Whatwas the cordial God prepared to revive the hearts of his poor captives groaning underhard and grievous bondage, bothin EgyptandinBabylon? Was it nothis covenantwith

applied to afflicted Saints. 405 Abraham ? Andwhydidhe give itthefolemn confirmation by an oath, but that it might yield tohim, and all his believing feed,ftrong confolation, Heb. vi. 17, 18. the very ſpirit ofjoy amidſtall their forrows.

Andwhat was the relief God gave to the believing eunuchs thatkept his Sabbaths, took hold of his covenant, and choſe thethings inwhichhe delighted ? " To them(faithhe)will L " givein myhouſe, andwithinmywalls, aplace, and a name, " betterthan thatoffons orofdaughters," Ifa. lvi. 4,5. Tho they were deprived ofthoſe comforts other men have in their poſterity, yethe wouldnothavethemlookuponthemſelves as dry trees ; a covenant-intereſt would answer all, and recompenſe abundantly the wantof children, or any other earthly comfort.

Certainly, therefore,Davidwas atthe rightdoorofreliefand comfort, when he repairs to the covenant, as here in thetext, "Yethath he made with mean everlasting covenant." There, or no-where elſe, the reliefof God's afflicted is tobe found.

Now, to make anything become a complete and perfect relief to an afflicted ſpirit, theſe three properties muſt concur andmeetin it, elſe it cannever effectually relieve anyman.

I. Itmust be able to remove all the cauſes and grounds of troubles.

II. It must beable to do ſo at all times. III. It must be capable of agood perſonal ſecurityto us. For if it onlydivert our troubles, (as creature-comforts ufe todo), and do notremove the ground and cauſe of our trouble, it is but an anodyne, not a cure or remedy. And if it can remove the very ground,and cauſe of our trouble, for a time, but notfor ever, thenitis but atemporary relief: our troubles may return again, and we left in as bad cafe as wewerebefore. And ifitbe initſelf, able to remove all the cauſes and grounds of our trouble, and that at all times, but not capableof a perſonal ſecurityto us, orour well eſtabliſhed intereſt in it, allfignifies nothingtoour relief.

But open your eyes and behold, O ye afflicted ſaints, all theſeproperties of acomplete relief meeting together in the covenant, as it isdiſplayed in the text. Here is a covenant ableto removeall the grounds and cauſes of your trouble ; for it isORDERED in all things ; or aptly diſpoſedby the wisdom andcontrivance of God, to anſwer every cauſeand ground of trouble and forrow in our hearts. It is able to do this at all. times; as well in our day, as in David's or Abraham's day: for itis an everlasting covenant; its virtue and efficacy isnot

406 The Balm of the Covenant decayedbytime. And, laſtly, it is capable ofagoodperſonal

or affurance to all God's afflicted people ; for it is a fure covenant. The concurrence oftheſe three properties in the covenant makes it a complete relief, and perfect remedy, to which nothingiswanting inthe kindandnature ofa remedy. Theſe three glorious properties of the covenant aremy proper province to open and confirm, for your ſupport and comfortin this day of trouble.

I. That the covenant of grace is able to remove all thecauses and grounds of a believer's trouble, be they never so great or many. This I doubtnotwillbe convincinglyevidencedanddemonftrated bythefollowing arguments, or undeniable reaſons.

Argument I. Whatſoever diſarms afflictions of the only ſting whereby theywoundus, muft needs be acomplete relief and remedy to the afflicted foul.

But ſodoth the covenant ofgrace, itdiſarms afflictions of theonly fting by which they wound us.

Therefore the covenant ofgrace muſt needs be a complete reliefand remedy to the afflicted foul.

The ſting of all afflictions is the guilt of fin; when God fmites, confcienceuſuallyſmites too: and this is it that caufes allthatpainand anguish in the afflicted. It is plainly ſo in the example of the widow of Zarephath, I Kings xvii. 18. when herfon, heronly fon, and probably her only child, died, how did that ſtrokeof God revive guilt in herconfcience, and made the affliction piercing and intolerable ! as appears by her paffionate expoftulation with Elijah, who then fojourned in her houſe : "Whathave I todo with thee,Oman of God ? art thou " come unto me to call my fin to remembrance, and to ſlaymy " fon ?" q. d. What injuryhave Idone thee? Didſtthou come hither to obſerve my fins, and praydown thisjudgment upon mychild forthem ? The death of her fon revived her guilt, and ſo itgenerallydoth, even in themost holy men.

When Job looked upon his wasted bodyunder afflictions, every wrinkle he faw upon it, ſeemedto him like a witneſs rifing up to teſtify against him. "Thou hast filled me with "wrinkles, which is a witneſs against me; and my leanneſs " riſingup inme, beareth witneſs tomyface," Job xvi. 8.

Affliction is like a hue and cry after fin inthe ears of conſcience, and this is the envenomed poisonous ſting of affliction: pluck out this, andthe afflicted man is preſently eaſed, though the matter of the affliction ſtill abidewithhim, and lie uponhim. He is afflicted ſtill, but not caftdown by afflicti, on; theanguish andburdenisgone,thoughthe matter oftrou** ble remain.

applied to afflicted Saints. 407 This is plain both in fcripture, and inexperience. Suitable hereunto is that ſtrange, but ſweet expreffion, " The inha- " bitants ſhall not ſay I am fick, the people that dwell therein " fhallbeforgiven their iniquities," Ifa. xxxiii. 24. It is not to be imagined theſe people hadfound ſuch a fortunate island, or happy climate, where no diſeaſe could touch or invade their bodies; no, fickneſs will find outthe bodies of the beſt men, whereverthey live; wherever ſin hathbeen, fickness and death willfollow it. Heaven is the onlyprivileged place from theſe miſeries : but the meaning is, though they be ſick, they ſhall notfeel the pains and burdens of ſickness, " they ſhall not " ſaythey are fick:" And why ſo? becauſe their iniquities are forgiven ; plainly confirming what was before aſſerted, thatthe anguiſhof an affliction isgone as foon as ever the ſting of guilt is pluckt out. And hence, pardoningof the foul, andhealing of thebody, areputtogether as conjugatemercies : " Bleſs the Lord, Omy soul, who forgiveth allthine iniqui- " ties, and healeth all thy diſeaſes," Pfal. ciii. 1, 3. When the foul is at eaſe, the pains of the body are next to nothing : Sickneſs can cloud all naturaljoys, butnot the joyof a pardon.

Nay, which is yet more ; pluck out but the ſting of fin, and there is no horror in death, the king of terrors, and worſt of all outward evils. Seehow the pardoned believer triumphs over it : " O death, where is thy ſting ? O grave, where is " thy victory ? The ſting of death is ſin," 1 Cor. xv. 55. They are words of defiance, as men uſe to deride and ſcorn aboaſting inſulting enemy, when they feehim caſt uponhis back, and his ſword broken over his head *.

Where are your boasts and menaces now ? O death, thou haft loſt thy ſting and terror together. Thus the pardoned believer, with an holy gallantry of ſpirit, derides and contemus. his difarmed enemy death. So then it is manifeft, thatwhatever plucks out the poisonous ſting of affliction, muſt needs be an effectualremedy and cure to the afflicted perſon.

But this the covenant ofgrace doth ; it reveals and applies goſpel-remiſſion to themthat are within the bleffed bond of it. "This shall be the covenant that I will make with the houſe of " Ifrael ; I will forgivetheir iniquity, andI will remembertheir " finno more," Jer. xxxi. 33, 34. †Behold here agracious, full, * Where is now thy threats ? See there thy fury laid. Ovid. +

חלמ

ιλεώς εσομαι, It reſpectsthe propitiatory expiationof fin by

408 The Balm of the Covenant and irrevocable pardon! I willforgive, or be propitioully bel merciful, asthatword imports; pointing plainly to Chrift our fru propitiation, our fins are forgiven us for hisname's fake. And apardon asfullas it is free ; iniquity and ſin, fmaller and greater, are here forgiven; for God, in the remiffion of his people's fins,having reſpect tothe propitiating blood of Chrift, hepardons all, as well as fome; thatblooddeferving and purchafing the moſt full and complete pardons for his people, 1 John i. 7. "The blood of Chrift cleanſeth us from all fin." And this covenant-pardon is asfirm, as it isfree and full. So run the expreffions inthe grant, Iwill remember theirfin nomore : Or inthe apoſtle's words,Heb. viii. 12. 8 μη μνησθω έτι, I will not remember them again: That is, not fo remem ber,as to impute them,or condemn my pardoned ones for them: For the pardoned perſons come no more into condemnation, Jobv. 24. Their fins are caſt into the depths of the fea, Mic. vii. 19. Sooner fhallthe East andthe West, the two oppoſite points ofheaven,meet, than thepardoned foul and its fins meet again incondemnation, Pfal. ciii. 12.

Now, the caſe ſtanding thus with all God's covenantpeople, all their fins being graciouſly, fully, and irrevocably forgiventhem, how convincingly and ſweetly doth this concluſionfollow, thatthecovenant isacomplete remedy to all afflicted believers ? As nothing can befal us before Chrift and pardonbe ours, which is fufficient to raiſeus, ſo nothing can befalus afterwards, whichſhoulddeject and fink us. Thisis thefirſt benefit afflicted believers receive from the covenant, and this alone isenough toheal all ourforrows.

Arg. II.As the covenant ofgracediſarms all the afflictionsof believersof the only ftingby which they wound them ; ſo it alters the very natureand property of their afflictions, and turns them froma curſe into a blessingto them: Andin ſo doing, itbecomes more than a remedy, even a choice benefit and advantage to them.

All afflictions, intheirown nature, are apartofthe curse; theyare the conſequence and punishments of fin; they work naturally againſt our good: Butwhen once they are taken intothecovenant, their nature andpropertyis altered. Aswaters intheirfubterranean paſſages, meeting fome virtuous mineral intheir courſe, are thereby impregnated, and endowed witha rare healing propertyto thebody; ſo afflictions paffing through the covenant, receive from it anhealing virtue to our by Chriſt, who istherefore called ιλασμος,and ελατηριων. 1Johnii, 21 and Rom. iii. 25.

applied to afflicted Saints. 409 fouls. They are, inthemselves, four and harsh, as wildhedge. fruits ; but being ingrafted into this ſtock, they yield the pleafant fruits of righteouſneſs. " If his children break my ſta- " tutes, and keep not my commandments, then will I viſit " their iniquity with the rod, and their fins with ſtripes : Ne- " verthelets my loving-kindness will I not utterly take away, " nor ſuffer my faithfulneſs tofail," Pfal. Ixxxix.30, 31. Here you may fee all the rods of affliction put into the covenant, as Aaron's rod was into the ark. Andhence twothings neceffarilyfollow.

(1.) That fuch afflictions can do the children of God no hurt. They may affright, but cannot hurt them: We may meet them with fear, but ſhall part from them with joy: An unſanctified rod never did anymangood, anda fanctified rod neverdid any man hurt: He may afflict our bodies with fickneſs, deny, or cut off our comfort inchildren, impoverish our eſtates, let looſe perfecutors uponus; but in all this he really doth us nohurt. as he ſpeaks in Jer. xxv. 6. No more hurt than a skilful furgeondoth in ſaving his patient's life, by cuttingoff a mortified gangrened member : No more hurt than froſt and ſnowdothe earth in killing the rank weeds that exhauſted the fap and trength of it, and preparing andmellowing it toproduce a fruitful crop of corn. By theſe he recals ourminds from vanity, weans our fond and enſuaring affections from the world, diſcovers and mortifies thoſe luſts which gentler methods andeſſays could notdo : And is this for our hurt ?

thoughts and ours often differ upon thiscafe. Wemeaſure thegood and evil of providences, by their reſpect to the eaſe and pleaſure of our flesh, but God fees this is the way tocaſt our ſpirits into adead formality, and in removing them, hedoth butdeprive us of the occafionsand inſtruments of ſpiritual miſchiefs and miſeries, in which certainlyhe doth us no hurt.

(2.) But that is not all. Afflictions once put into the covenant, muſt promote the good of the faints; they are beneficial, as well as harmleſs things. " We know (faith the apo- " fſtle) that all things work together for good to them that love " God." This promiſe is the compaſs which fets the courſe, and directs the motion of all the afflictions of the people of God; and no ſhip at fea obeys the rudder ſo exactly, as the troubles of the righteous do the direction of this promife. Poffiblywe cannotdifcern this atpreſent, but rather prejudge the works of God, and ſay alltheſe things are againſt us; buthere-

VOL.VII. Fff

410 The Balm of the Covenant after we ſhall fee, and with joy acknowledge themtobe thehappy inſtruments of our ſalvation. How often hath affliction ſent the people of God to their knees, with ſuch language as this, ' O my God, howvain and • ſenſual hath this heart of mine been under proſperity ! How • did the love of the creature, like a ſluice cut in the bank of a river, draw away the ſtream of my affections from thee ! I • had gotten a ſoft pillow of creature-comforts under my head, • and I easily fell asleep, anddreamed of nothing but reſt and • pleaſure, in a ſtate of abſence fromthee; but now thy rod hath awakened me, and reduced me to a right ſenſe of my • condition. I was negligent or dead-hearted in the course of ' myduty, but now I canpray more fervently, feelingly, and

frequently, than before. O it was good for me, that I have • been afflicted. O, faith God, how well was this rod beſtowed, which hath done my poor child ſo much good ; now I have more of his heart, and more of his timeand company ' than ever ; now I hear the voice, and ſee the gracious work- • ings of the ſpirit of my child after me again, as in thedays of •his firſt love. The fum of allthisyou mayfee in the inge puous meltings of Ephraim under a fanctified rod, Jer. xxxi. 19, 20. and the founding of the bowels of mercy over him. Ephraim mourns at God's feet, and God falls upon Ephraim's ' neck. I have been as a beast, faith Ephraim : Thou art a dear fon, a pleasant child, faith God. My bowels are trou • bledand pained for fin, faith Ephraim : And my bowels are ⚫troubled for thee, and my compaſſions rolled together, faith •God. O bleſſed fruits of fanctified rods ! fuch precious ef fects as theſe richly repay you for all the pain and anguish you feel. And thus, as thewound of a ſcorpion is healed by applying its own oil, ſo the evil of affliction is cured by the fanctified fruits that it produceth, whenit is once put into the co venant.

Arg. III. Thecovenant doth not only alter the nature and property of theſaints afflictions, but it alſo orderlydisposes, and aptly places theminthe frame of providence, among the other means and inftruments of our ſalvation ; ſo that a council of angels could never place them, or the leaft circumftance be longing to them, more aptly and advantageously than it hath done. The knowledge of this muſt needs quiet and fully relieve the afflicted foul : And who candoubt it, that believes it tobe acovenant ordered in all things, as the text ſpeaks ? Here all things, yea, the moſt minute circumstances that befal you, arereduced to their proper claſs, and place of ſervice ; fo ex

applied to afflicted Saints. 411 actly ordered, that allthe wisdom of men and angels knows not how tomendor alter any thing toyour advantage.

If a ſmall pin be taken out of the frame of a watch, and placed anywhere elſe, the motion is either preſently ſtopped, or made irregular. And as Galen obſerves of the curious fabric of an human body, that if the greatest naturaliſts ſhould

an hundred years to find out a more commodious ſituation, or configuration of any part thereof, itcould neverbedone. It is ſo here : No man can come after God, and ſay, this or that had been better placed ortimed than it is, if this affliction had been ſpared, and ſuch an enjoyment ſtood in the room of it, it hadbeenbetter. AllGod's providences are the reſult and iſſues of his infinite wiſdom : For " he works all things according to " the counſel of his own will," Eph . i. 11. The wheels, i. e. the motions and revolutions of providence are full of eyes, Ezek . i. 18. They are well adviſed, and judicious motions,Non caeco impetu volvuntur rotae ; they run not at random. The moſt regular and excellent working must needs follow the moſt deep and perfect counſel, Iſa. xxviii. 29. "He isdeep incoun- " fel, and excellent in working."

Now, every afflictionthat befals God's covenantedpeople,being placedby the moſt wiſe and infinite counſel of God in that very order, time, and manner, in which they befal them, this Tvery affliction, and not that, at this verytime, and not at another, (it beingalways atime of need, 1Pet.i. 6.), and uſhered inbyſuch forerunning occafions and circumſtances ; it must fol- #low, that they all take the proper places, and come exactly at the fitteſt ſeaſons; and if one of them were wanting, ſome- ( thing would be defective in the frame of your happiness. As they now ſtand, theywork together for your good, which difplaced, they would not do.

" It is faid, Jer. xviii. 11. " Behold, I frame evil, and I deviſe adevice." It isfpoken of the contrivanceand frame of afflictions, as the proper works of God. The project of it is laid for his glory, and the eternalgood of his people. It turns to their ſalvation, Phil. i. 19. ButO how fain wouldwe have this or that affliction ſcrewed out of the frameof providence, conceiving it would be far better outthan in! O if God had ſpared my child, or my health, ithad been better for me than now it is. But this is no other than a preſumptuous correcting and controuling of the wisdom of God, and fo he interprets it, Job xl. 2. " He that reproveth God, let him anſwer " it." God hath put every affliction uponyour perfons, eftates, Fff2

412 The Balm of the Covenant relations, juſt whereyou find and feel it; and that whole frame hehath put into the covenant, in the virtue whereof it works foryour ſalvation : and therefore letalldiſputings and reatonings, all murmurs anddiſcontents cease; nothing can be better for you, than as God hath laid it; and this, one would think, ſhould heal and quiet all. You yourſelves would mar all, by prefuming to mend any thing. " Who hath directed the Spi " rit of the Lord, or being his counsellor, hath taught him? " With whom took he counſel, andwho inſtructed him , and " taughthim in the path ofjudgment, and taught him know- " ledge, and ſhewed tohim the way of understanding ?" Ifa. xl. 13, 14. Well then, be ſatisfied it is beſt as it is ; and nothing can be ſo advantageous to you, as God's projects and contrivance, which you are ſo uneasy under, and diſſatisfied about.

Arg. IV. As the covenant forts and ranks allyour troubles into their proper claſſes and places of ſervice, ſo it ſecures the ſpecial gracious prefence of God with you, in the deepest plun gesof diſtreſs that can befal you ; which preſence is a full re lief to all your troubles, or elſe nothing in the world is, orcan be ſo.

The very heathens thought themselves well ſecured against all evils and dangers, if they had their petty houshold-gods withthem intheir journies: butthe great Godof heaven and earth hath engagedto be with his people, in all their afflictions and diſtreſſes. As a tender father fits up himself with his fick child, and will not leave him to the careof a ſervant only; fo God thinks it not enough to leavehis childrento the tutelage and charge of angels, but will be with them himself, and that in a ſpecial and peculiarway: forun the expreſs words of the covenant, Jer. xxxii . 40. " I will not turn away from them " todo them good, but I will put my fearinto their hearts; " and they ſhall not depart from me." Here he undertakes forboth parts, himself and them. I will not, and theyshall not.

Hereis the faints ſecurity for the gracious prefence of God with them, a prefence which diſpels all the clouds of affliction and forrow, as the fun ſcatters the morning mists. The God of all confolation is with you, O poor dejected believers, and will not fuch apreſence turn the darkness into light round about you ? There is a threefold preſence of God with his creatures.

1. Effential, which is common and neceffary to all. 2. Gracious, which ispeculiar to ſome onearth,

applied to afflicted Saints. 413 3. Glorious, which is the telicity of heaven. The firſt is not the privilege here ſecured; for it is neceſſary to all, good and bad: In him we all live, and move, andhave our being. The vileſt men on earth, yea, the beasts of the field, and the very devils inhell, are always in this preſence of God, but it is their torment, rather than their privilege. The laſt is proper to the glorified ſaints and angels. Such aprefence embodied ſaints cannot now bear ; but it is his ſpecial gracious pretence which is made over and ſecured tothem in the covenant of grace; and this presence of God is manifeſted tothem two ways :

1. Internally, by the Spirit. 2. Externally, by Providence. 1. Internally, by the Spirit of gracedwelling and acting in them, this is achoice privilege tothem in theday of affliction : for hereby they are inſtructed and taught the meaning of the rod, Pfal. xciv. 12. " Bleſſed is themanwhom thou chaſteneſt, " and teacheſt himout of thy law. " O it is a blefſed thing to betaught ſo many leſſons by the rod, as the Spirit teacheth them ! Surely they reckon it an abundant recompenſe of all thatthey fuffer. " It is good for me that I have been afflicted, " that I might learn thy ſtatutes," Pfalm cxix. 71. Yea, he refreſhes as well as teaches, and no cordials revive like his. " In " the multitude of the thoughts I had within me, thy com- " forts delight mysoul," Plal. xciv. 19.

Yea, by the prefence and bleſſing of his Spirit, our afflic tions are ſanctified to ſubdue and purge out our corruptions. " By this ſhall the iniquity of Jacob be purged, and this is all " the fruit to take away fin," Ita. xxvii. 9. Now, ifa man be inſtructed in the ends and deſigns of the rod, refreſhed and comfortedunder every ſtripe of the rod, and have his fins morfied and purgedby the ſanctification of the Spirit upon his afflictions ; thenboth the burdensomeness and bitterness of his afflictions are removed, and healed by the internal prefence of the Spirit of God with his afflicted ones. But, 2. Beſides this, God is providentially preſent with his people, in all their troubles, in amore external way ; orderingall thecircumstances of their troubles to their advantage. He orders the degree and extent of our afflictions, Gill leaving us

and comforts to ſupport and refreſh us, when others are cut off. Inmeaſuredothhe debatewithhis covenanted people, ſtaying the rough wind in the day of the east-wind, Ifa. xxvii. 8. He might juſtly ſmite all our outward comforts atonce, ſo that affliction ſhould not riſe up the ſecond time:

414 The Balm of the Covenant forwhat comfort foever hath been abused by fin, is thereby forfeited into the hand ofjudgment. But the Lord knows our inability to ſuſtain ſuch ſtrokes, and therefore proportions themtoour ſtrength. We have ſome living relations to mini-

Ger comfort tous when mourning over ourdead: He makes not a full end of all at once. Yea, and his providence ſupports our frail bodies, enabling themtoendure the ſhocks and storms of ſomany afflictions, without ruin. Surely there is asmuch of the care of Providence manifeſted in this, asthere is inpre-

poorcrazy leaking barks, and weather-beaten veſſels at ſea, when thewaves notonlycover them, butbreak into them, and they are readyto founder in the midst of them. Owhata fingularmercy is the gracious preſenceof Godwith men! eventhe ſpecial preſence of that God, " who is above " all, and through all, and in you all," as the apoſtle ſpeaks, Eph. iv. 6. Above all, in majesty and dominion ; through all, inhis moſt efficacious providence ; and in you all, by his grace and Spirit. Ashe is above all, ſo he is able tocommandany mercyyou want, with a word of his mouth; ashe is through all, ſohe must be intimately acquainted with all your wants, ſtraits, and fears ; and as he is inyou all, ſo he is engaged for your ſupport and ſupply, as you are the dear members of Chriſt's mystical body.

Objection. But methinks IhearGideon's objectionrolled into the wayof this ſovereign conſolation : " If God be with us, why is all this evil befallen us ?" 66

Solution. All what ? If ithad been all this rebellion andrage against God, all this apoſtacy and revolting more and more, all this contumacy and hardness of heart under the rod; then it hadbeen aweighty and ſtumbling objection indeed : but to ſay, IfGodbewith us, why are allthese chaſtening corrections and remporal croſſes befallen us ? why doth he ſmite our bodies, children, or eſtates ? is anobjection noway fit to be urgedby any that are acquainted with the ſcriptures, or the nature and tenorof the covenantof grace. Is afflicting and forſaking alt onewithyou ? muſtGod needs hate, becauſehe ſcourgeth you? Iquestion whether Satan himself hath impudence enough tofet

anote or comment upon Heb. xii. 6. " Forwhom the " Lord loveth, he chaſteneth, and ſcourgeth every fon whom " he receiveth."

No, no, Chriſtian, it is nota chaſtening rod, but thedenying of fuch a favour, and fuffering mento fin with impunity, andgo on profperoufly in the wayof their own hearts, that fpeaks a rejected man, as thenext words, ver. 7. informyou.

applied to afflicted Saints

Ashe never loved you the better for your profperity, fo you maybe confident he loves you never the leſs for your adverſity : andwill not this cloſe and heal the wounds made by affliction ? What, not ſuch a promiſe as this, Iwillbe with him in trouble, Pfal. xci, 15. Will not fuch a prefence revivethee ? What then can do it ? Moſes reckoned that a wilderness with God, was better than a Canaan without him. " If thy prefence go not " with me, (faith he), then carryus nothence," Exod. xxxiii.

15. And if there bethe ſpirit of a Chriſtian in thee, and God ſhouldgive theethine own choice,thou wouldſt rather chuſe to be in the midst of all theſe afflictions with thy God, than back again inall thy proſperity, and among thy children and former comforts, without him.

Arg. V. As this covenant aſſures you of God's gracious and ſpecial prefence, ſo it fully ſecures all the eſſentials and ſubſtantials of your happineſs, against all hazards and contingencies ; inwhich ſecurity lies your full relief and complete remedy againſt allyour troubles for the loss of other things.

There be two forts ofthings belonging to all God's people, viz.

1. Effentials. 2. Accidentals . 1. Theyhave ſome things which are effential to their happineſs ; ſuch are the loving-kindness of God, the pardon of fin, union with Chriſt, and eternal ſalvation. And they have other thingswhich are accidentals, that come and go, live and die, without affecting or altering their happiness ; ſuch are health, eſtates, children, and all forts of relations and earthly comforts. Theſeare to our happineſs, as leaves are to the tree, whichfade and fall away without endangering the tree; but the other as the vital ſap, without which it withers and dies at the very root. Now, if itcan be made out that the covenant fully ſecures the former; then it will ſtronglyfollow, that it therein abundantly relieves us under all our forrows for the latter : And that it doth ſo, will evidently appearbyreviewing the covenant, wherein you ſhall find all theſe ſubſtantial and eſſential mercies of believers, fully ſecured against all hazards and contingencies whatsoever.

There the loving-kindness of God is ſecured to their fouls, whatever afflictions he lays upon their bodies. " Nevertheless " my loving-kindness will I not take away," Pfal. Ixxxix. 33. Andtheir pardon is as ſafe as the favour of God is ; it is fafely lockedup inthat promiſe, " I will remember their fins no " more," Jer. xxxi. 34. Yea, heaven, together with our per

416 The Balm of the Covenant ſeverance in theway to it, are both put out of hazard by that invaluable promiſe, " They ſhall never periſh neither ſhall any man pluck them out of my hand," John x. 28. "

Thus are all the eſſentials of abeliever's happineſs ſecured in the covenant ; and theſe being ſafe, the loss of other enjoyments ſhould not much affect or wound them, becauſe if he enjoy them, they add nothing tohis happiness; and ifhe loſe them, he is ſtill happy in God withoutthem. And this unriddles that enigmatical expreſſion of the apostle, 2 Cor. vi. 10. " As having nothing, yet poſſeſſing all things :" (i. e.) the ſubſtraction of all external things cannot make us miferable, who have Chrift for our portion, and all our happineſs entire inhim.

Ifa mantravellingonthe road,fall intothehands of thieves, who rob him of afew Chillings, why this doth not much affect him ; for thoughhe havelofthis ſpendingmoney, yet his ſtock is ſafe at home, and his eſtate ſecure, which will yield him more. Or if a man has been at court, and there obtained a pardon for his life, or a grant of athousand pounds per annum, and returning home ſhould chance to loſe his gloves, or his handkerchief, ſure if the man be in his wits, he will not take on or mourn for the loss of theſe trifles, whilst the pardon or grant is ſafe. Surely theſe things are not worth the men tioning.

It is true, the lossof outward and earthlythings are to abeliever real trials, yet theyare but ſeeming loſſes: and therefore theyare expreſſed inthe apostle'sphrase, with atanquam, ficut! " As chaſtened, and not killed; as ſorrowful, yet always re " joicing," 2 Cor. vi. 9. And if your loffesbe but as itwere loffes, your forrows fhould bebutas itwere forrows : much like a phyfic-fickness, which wedo not call a proper ſickneſs, butas itwerea fickneſs, becauſeitconduceth to the health, and not tothehurt of the perfon ; as all God's medicinal afflictions onhispeople alfo do.

Indeed, if the ſtroke of God were at our fouls, to cut them off from Chrift and heaven, to raze our names out of the covenant, or revoke the pardon of fin; thenwe had cauſe enough to juſtify the extremity of forrow; cauſe enough to weep out oureyes, and break our hearts for fuch a diſmal blow as that would be. Butbleſſed be God you ſtand out of the way of fuch ſtrokes as theſe; let God ſtrike round about you, or lay hishand upon anyother comfortsyou poſſeſs he willnever fmite you in theſe effential things, which iscertainlyenough to allay and relieve all your other forrows.

applied to afflicted Saints. 417 Myname isblotted out of the earth, but ftill it iswritten in heaven. God hath taken my onlyfon from me, but he hath givenhis only Son for me, and to me. He hath broken off my hopes and expectations as to this world, but my hopes of heaven are fixed, fure, and immoveable for ever. My houſe and heart are both in confufion and great diſorder, but I have ſtill an everlasting covenant, ordered in all things, and fure. Icannot ſaymy ſon liveth, but I can ſtill say, " I know " that my Redeemer liveth. The graſs withereth, and the " flower fadeth; but the word of the Lord abideth for ever,' Ifa. xl. 8.

Arg. VI. AsGod ſtrikes none of the ſubſtantial mercies of hiscovenantpeople, ſo when he doth ſmite their external acci dental comforts, the covenant of grace affures them, that even thoſe ſtrokes are the ſtrokes of love, and not wrath ; the wounds of afriend, and not of an enemy ; which is another fingular relief to the afflicted foul.

The moſt frightfulthing in any affliction, is themarkorcharacter of God's wrath which it feems tobear : take away that, andthe affliction isnothing "O Lord, rebuke me not in thine ४८anger, neither chaſten me in thy hot diſpleaſure," Pfal. vi. 1 Hedoth notdeprecate the rebukes, but the anger of God ; not his chaftening, but his hot difpleaſure. God's anger is much more terrible than his rebuking, and his hot diſpleaſure than his chaſtening. Therefore he intreats, that whatever God did to him in theway of affliction, hewoulddo nothing in the way of wrath ; andthen he could bear any thing from him. A mark of divine anger engraven upon any affliction, makes that affliction dreadful to agracious foul.

But ifamanbe wellfatisfied, thatwhatever anguish there be, yetthere is noanger, but that the rod isin thehand of love ; Ohow it eaſes the foul, and lightens the burden ! Now this deſireable point is abundantly cleared in the covenant ; where wefindaclearconſiſtence, yea, a néceſſary connection betwixt the love and the rod of God, Pfal. Ixxxix. 31. and Heb. xii.

6. Nay, ſo rare are the afflictions of the faints from being marks of his wrath, that they are the fruits and evidences of his fatherly love. Twomenwalking through the ſtreets, ſee acompanyofboys fighting, one of them ſteps forth, and ſingles out one of thoſe boys, and carries him home to correct him ; which of the two, thinkyou, is that child's father ? The cafe ſtandingthus with VOL. VII. Ggg

418 The Balm of the Covenant all God's people, ſurely there is no reaſon for their deſponden. cies whatever their afflictions be.

Arg. VII. Lastly, The covenant doth not only diſcover the confiſtence and connection betwixt the love and the rodof God, but it alſo gives full fatisfaction to the faints, that whatsoever contemporary mercy they are deprived of, which was within thebond of the covenant whentheyenjoyed it, is not loſt, but ſhall certainly be restored to them again with a rich improve ment, and that they ſhall enjoy it again to all eternity.

What a rare model or platform of confolatory arguments hath the apoſtle laiddown to antidote our immoderate forrows, for thedeath of our dear relatives which died interested in Chrift and the covenant ! 1.Theff. iv. 13, 14, 15, 16, 17, 18. " 1 " would not have you ignorant, brethren, concerning them " which are aſleep," they are notdead, but aſleep. Sleep is but a parentheſis tothe labours and travels of this life ; andit is but a partial privation, notof the habit, but acts of reaſon, towhich, upon awaking, the foul returns again. Juſt ſuche thing is that which in believers is commonly calleddeath. And wedonot uſe to bewail our friends, because they are fallen aleep: and therefore itnoway becomes us to forrow as thoſe thathave no hope, nor to look upon them as loft ; for as he ſtrongly argueth and concludeth (ver. 14.) their restoration to their bodies, yea, andto our enjoyment again, is fully fecured both to themand us by the refurrection of Jeſus from thedead. The influence of his refurrection isby the prophet Ifaiah compared to the morning-dew, lſa. xxvi. 19. to ſhew that what virtue there is in the morning-dew, to cauſe the languiſhing plants of the earth to revive and flourish, that, and much more, there is in the refurrection of Chriſt, to revive and quicken the dead bodies of theſe ſaints ; their bodies ſhall be reſtored by virtue of the warm animating dew or influence of his refur rection.

Objection. But the marvellous change which the refurrection makes upon glorified bodies, and the long feparation of many ages betwixt us and them, ſeems to make it impoſſible for us to know them, as thoſe that were once related to us uponearth; and, if fo, then that comfort which reſultedfrom them, as in relation to us, is periſhedwith them at death.

Solution. Whatever change the reſurrection ſhall make on their bodies, and the length of timebetwixt our parting with them on earth, and meeting them again in heaven ſhall be; neither theone or other ſeem fufficient to destroy the grounds of ourhope, that we shall knowthem to be thevery perfons

that were once ſodear to us upon earth. There may remain fome lineament or property of inviduation, whereby the acute glorified eye may poſſibly discover who they were ; or if not, yet none candoubt but it may be diſcovered to usby revelation from God ; and that one way or other it will be diſcovered, is highly probable, becauſe nothing willbedenied to that perfect

which maycontribute to, or complete the joy and happineſs thereof, as we cannot but think this knowledge willdo If Adam knew Eve to be eſh of his fleth, and bone of his bone, in the ſtate of innocence ; and if the apostles knew Moſes and Elias upon the mount, yea, if Dives in hell knew Abraham and Lazarus inheaven; ſurewe may well allow that knowledge to the glorified ſaints inheaven, which we find in the ſtate of innocence, or inthe ſinful ſtate on earth, or in the ſtate of the damned inhell.

And if fo, then the covenanted parents ſhall be able tofay in thatday, this was our child for whom we prayedand travelled again, till Chriſt was formed in him; this is he whom we educated for God, and trainedup in the nurture and admonition of the Lord ; and now we fee the fruit of our prayers, counſels, catechiſings ; a child of fo many prayers periſhed not. And the covenanted child ſhall ſay, this was my pious Father, who took ſuch care for my foul; and this my tender mother, who, like another Monica, was zealouſly concerned for my eternal happiness. These are they that ſowed ſo manyprayers, which God gavethem nottime to reap the fruits of on earth, but now they ſhall reap the fruit and comfort of them for ever. O joyful meeting inthe kingdom of God ! The joy of ſuch a meeting abundantly recompenfes for allthe tears andgroans of adolorous parting. Now, put all this together, and value the arguments producedtomake good the first thing propounded, namely, the fufficiency of the covenant torelieve and remedy all the forrows and loſſes of believers, be they never ſo many, or ſo great ; this cannot bedoubted, ſince it hath been proved, that it difarms all their afflictions of the only ſting bywhich theywound; alters the very nature and property of their afflictions, turning them from curſes into bleſſings ; ranks and disposes them into their proper claſs and place of ſervice, ſo as the counſel of men and angels could never laythembetter to our advantage; engages thegracious and ſpecial preſence of God with you in all your troubles ; fecures all your eſſential and ſubſtantial mercies from allhazards andcontingencies; diſcovers a confiftency, yea, Ggg 2

420 The Balm of the Covenant aconnectionbetwixt therodandthe loveof God; andaffuret you, that whatever temporal mercy you ever enjoyed, in and by virtue of the covenant, ſhall be reſtored toyou again with an admirable improvement, and fingular advantage. It is by all this, I say, abundantly proved, that the covenant is a fove reign and effectual remedy to all the ſorrows of God's people; andthat itwas no hyperbole in David's encomium, whenhe cal led it hisfalvation, and allhis defire. But then, as hinted before.

II. It must be able todo theſe things at all times, andinall ages, or elfe it willbe but a temporary relief to fomeonly, and not to all. Now, that the covenant hath this ability in allages, and is as able to relieve us now, as itwas to relieve David in hisday, fully appears by the epithetgiven itin the text, itis an EVERLASTING COVENANT . " Yet hath " he made with me an everlasting covenant."

Time is the meaſure of other things; but everlastingneſs is the meaſure of the covenant. When the Lord eſpouſeth a people tohimself in covenant, "he betrothes them to himself for " ever," Hof. ii. 19. And from that day forward they may fay ongoodgrounds, "ThisGod is our God for ever and ever; " hewill be ourguide even untodeath," as it is in Pfai. xlvii.

14. Nothingin nature is ſo firmlyeſtabliſhed as the covenant is. Hills andmountains ſhall ſooner ſtart from their baſis and centre, and by like wandering atoms up anddown in the air, than this covenant ſhall Hart from its fure and ſtedfaft foundation, Iſa. liv. ιο, The caufes and reaſons of the immutability of the newco venant, are,

1. The unchangeable purpoſe of God, which isa fure and ſtedfaſt foundation, 2 Tim. ii. 29. " Nevertheless, the founda " tion of God ſtandeth fure, having this ſeal, the Lord knoweth " them that are bis." The firſt act of God's love to the crea ture, is thatbywhich he chuſeth ſuchaone to be his, andis therefore calledthe foundation of God, as being that on which helays the ſuperſtructure of all other mercies. And this ſtands fure, there canbe vacillancy or flipperineſs inſuch afoundation; for he knows whoare his ; he knows them ashis creatures, and ashis new-creatures in covenant with him; as his by election, andhis by covenant-trapfaction and compact. The purpoſe of hisgracebefore time, gave being to the covenant of gracein time, and is the foundation of it.

2. The free grace of God in Chriſt, is thatwhich gives immutability to this covenant. It is not builtuponworks, bat

grace: " Therefore it is of faith, that it mightbebygrace ; to " the end the promiſe might be ſure to all the feed," Rom. iv.

16. Thiscovenant is notfounded as the firſt was, uponthe variableand inconſtant obedience of man, but upon grace, which is a ſteddy and firm foundation of it.

3. The furetiſhip of Chriſt gives everlasting ſtability to this covenant, Heb. vii. 22. " He was made * the ſurety of abetter teftament," or covenant : For διαθηκη ſignifies both; he ſtruck hands, or engaged himself for the whole covenant, and every condition in it, andthat both on God's part andours ; to undergo allour punishments, to pay all our debts, and towork in us all that Godrequiredof us in the covenant ofgrace : Andallthis under the penalty that lay upon us to have undergone. Andthis not as other ſureties, who enter intooneand the famebond with the principal, ſothat the creditor may come uponwhich he will: buthe lays all upon Chriſt, and relies whollyupon him for fatisfaction, knowing he was able to performit ; and ſo under the type of God'scovenantwith David, Chriſt is brought in, Pfal. lxxxix. 19. "Thou ſpakeſt inviſion " tothy holy One, and ſaidſt, Ihave laid help on onewho is " mighty:" q.d. I know thy ability, my Son, thou art able to payme, and therefore I lay alluponthee.

Itfollows ſtrongly from whathath been faid, that the virtue of the covenant decays not by time, as other things do, but it is at this day, and will be to the end of the world, as potent and efficacious a relief to all God's people, as ever it was to David, or any of the believers of the firſt ages.

And if fo, certainlynothingcanbe more ſtrongly ſupporting, or ſweetly relieving in ſuch a changeable world than this, he hathmade withme aneverlasting covenant. WhatDavid ſpeaks of the natural heavens, will be found true, of things over- ſpread and covered by them, Pfal. cii. 26, 27. They ſhall " periſh, but thou ſhalt endure and all of them ſhallwaxold " like a garment; and as aveſture ſhalt thou change them, " andthey ſhallbe changed. But thou art the fame, andthy "years ſhall have no end." The creature was, and is not; but my covenant God is the fame; his name is Iam, and his covenant istheſamethat ever itwas , which isthe ſecondpropertyor ingredient of this complete remedy to the faints afflictions. The covenant hath not only all power, virtue, and efficacyin itſelf to relieve a diſtreſſed Chriſtian, but it hath it in * Εγτυος, from εγraw which ſignifies to ſtrike hands, εν γυιούς

422 The Balm of the Covenant allages, as well for one as for another. The third and laſt follows, namely, III. That it is afure covenant : So David ſtiles it in my text. The certainty of the covenant is the glory of the covenant, and the comfort of all that are in it. The certainty of it in itſelf is paſt alldoubt, by what hath been ſaid before. It iscertain Goddid make ſuch an everlasting covenant with his people in Chriſt, and itmust remain an eternal truth, that ſuch acovenant there is betwixt God and them. It is as impoſſible that this everlasting covenant ſhould notbe made with them, as it is impoſſible for God to lie, Heb. vi. 18. If he might make himſelf not to have covenanted everlastingly with them when oncehehadfo covenanted, ſuch a ſuppoſition would destroy the foundation of all faith and certainty, and overthrow the apoſtle's conſequence on which the faith and comfort of be, lievers is built. Nor is itany infringementof the Almighty power, to ſay,Godhimself cannot do that which implies a plain contradiction, as factum infectum reddere, to make that which wasdone, not tobedone.

But of this there is nodoubt ; it is a fure covenant in itſelf. Thatwhich makes to my purpoſe here, is to prove it capable of perſonal ſecurity and certainty to us. David had, and all the federates, as well as he, may have aſubjective or perfonal certaintyalfo. He speaks categorically and poſitively in the text, " Yet hath he made [with me] an everlasting covenant."

Objection. If itbe ſaid, he might haveaperſonal certainty of it, becauſe it was revealed to him in an extraordinary way by the prophet Nathan, 2 Sam. vii. 12, 13, 14. and extraordinaria non currunt in exemplum, this was a peculiar favour, whichwe may not expect.

Solution. I reply, andwhymaynot weknow it with as foll acertainty towhom God is pleaſed tomake it known in his ordinaryway ? Think you his word and Spirit cannot ratify it as fullyand firmly toour souls, as Nathan's diſcovery of itdid to David'sfoul ? Godgive me butſuch aſeal of it in his ordinary method and wayof confirmation, and I will defire no more of him in this world for my relief and comfort, whatever afflic tions it thall pleaſe him to lay upon me.

Andthus you fee all the properties of acomplete remedy in thecovenant, and of it every believer may ſay, " This is all 66 my falvation, andall mydefire, though he makenotmyhouſe " togrow." And nowwhathinders, but thatall God's afflic ted ſhouldfay from henceforth, "Return unto thy reſt, O my " foul, for the Lord hath dealt bountifully with thee," Pfal.

applied to afflicted Saints. 423 cxvi. 7. I have allthe deſires of myheart in the covenantof God, though he take away the defire of mine eyes upon earth with his ſtroke. In this covenant my foul is at reſt, and my very heart is centred. No affliction can be great enough to make the conſolations of the Almighty ſem ſmall in mineeyes, Worldly forrows may ſwallow up worldly comforts, but no forrows upon earth can ſwallow up the confolations of the covenant.

I know many Chriſtians droop and are dejected under the rod, notwithstanding ſuch ſovereign cordials are prepared for them in the covenant; but this is not for want of efficacy in the covenant, but for want of faith to clear their intereſt, and draw forth the virtue of it to their relief. Some are ignorant of their privileges, and others diffident about their intereſt. It is with many of God's children, as it iswith our children in their infancy, they know not their father, nor the inheritance they arebornunto.

That which remains, isthe improvementof this truth toour actual comfort and relief in the day of trouble. And this I ſhall aſſiſt you in, as God ſhall aſſiſt me, byway of,

1. Information. 2. Exhortation. 3. Examination, and 4. Confolation.

USE 1. For information, in three corollaries.

Corollary 1. By what hath been diſcourſed from this text, it appears, That God governs the spiritual part of the world by faith, andnot byfense. Hewill have them live upon his covenantandpromises, and fetch their relief andcomfort thence, underalltheirforrows anddiſtreſſes in this life.

God never intended temporal things for his people's portion, therefore from them they must not expect their relief in times of trouble. He will have us read his love tous by things withinus, not by things without us. He hath other ways of expreffinghis love tohis people, than by the ſmiles of his providenceupon them. How would earthly things be overvalued and idolized, if beſides their conveniency toour bodies, they ſhould be the marks and evidences of God's love to our fouls ! A Chriſtian is to value himſelf as the merchant, or the husbandmandoth. The merchant values himself by his bills and goods abroad, not by the ready caſh that lies by him. Andthe hufbandman by his deeds and leaſes, and ſo many acres of corn he hath in theground, and knows he hath a good eftate, though ſometimes he be not able to command twenty ſhillings. Chri-

424 The Balm of the Covenant

lies ingood promiſes, andnew-covenant ſecurities, whether thou haft more or leſs of earthly comforts in thyhands.

Every creature feeds according toits nature; the fame plant affords food to ſeveral forts of creatures : Thebee feeds upon the flower, the sheep upon the branch, the bird uponthe feed, and the ſwine upon the root. One cannot live upon what the other doth . So it is here : A Chriſtian can feedupon the pro miſes, and make a ſweet meal upon the covenant, which the carnal mind cannot relim. " The life that I now live, I live " by the faith of the Son of God;" faith the apostle, Gal. ii. 21. This is that mysterious and excellent life of faith, and the teſt of true Chriſtianity, to relieve ourſelves by our hopes of things to come, againſt preſent evils; to balance the forrows and loſſesof this life, with the promises and expectations of the next. Thus did the renowned believers of the firſt age ; whenever they felt a pang or qualm upon their hearts, under their trialsandforrows from the world, they would preſently run to their cordial, the promises, and, by faith, from thence would refresh and invigorate their ſouls with new life and power. " We faint not, whilft we look not at the things which are " ſeen, for they are temporal ; but at the things which are not " ſeen, for they are eternal," 2 Cor. iv. 16, 17, 18. And tru ly ſo muſt we alſo, whenour hearts are faint within us in days of affliction, or our ſpirits will fail, and we shall go away in a faintfit of deſpondency.

Corol. 2. Learn hence thefovereign efficacy of the word, and whata choice privilege it is tohave theje lively oracles of God in ourhands, inaday of distress andtrouble.

It is no ordinary mercy tobe born in aland of Bibles and miniſters; tohave theſe choice ſupports and reliefs at hand, in all ourfainting hours. " This is my comfort in myaffliction, for " thy word hath quickened me," Pfal. cxix 50. It was no ſmall mercy gained by the reformation, that itputthe oraclesof God into our hands. It affords us many cordials for the fupport of our fouls. For this, among other great and excellent uſes, the ſcriptures werewritten, " Thatwe, through patience, " and comfort of the ſcriptures, might have hope," Rom xv. 4. Inother parts of the world, it is a ſealedbook ; bleſsGod it isnotſo toyou. Allcreature-comforts have adouble detect, they are neither ſuitable nor durable ; but the word is ſo. Compare the arguments that have been urged from the covenant, with fuch as theſe. Itis invain to trouble ourſelves about

applied to afflicted Saints. 425 what we cannot help : We are not alone introuble, othershave their loff's and afflictions as well as we. Alas ! what dryand ineffectual comforts are theſe ! they penetrate not the heart, as pardon of fin, peace with God, and ſanctification of troubles to our ſalvation do.

And no leſs is the mercyof an able New-teſtament miniſtry, to open, apply, and inculcate the confolations of the ſcriptures, to be eſteemed. It is no common favour to the afflicted foul, tohave with ornearhim an " Interpreter, oue among a thou- " ſand, to ſhew untohim his uprightness," Job xxxiii. 23. O England, prize and improvetheſe mercies, andprovoke not thy God to bereave thee of them.

Ican find no ſuch ſettlement made of the gospel and miniſtry upon any place or people, but that Godmay remove both upon their abuſe of them and it hedo, ſad will the case of ſucha people be, eſpecially when aday of diſtreſs and trouble ſhall be upon them. It is ſad to be in a ſtorm at ſea, without a compaſs or pilot to direct and advise the diſtreſſedpaſſengers. Much ſo is the case of the afflicted, whendeprived of the word and miniſtry.

Let it therefore be your care tohide theword inyourhearts, and get the teachings of the Spirit; that whatever changes of providence be upon the world, you may have the light and comfort of the ſcriptures to direct and cheer your fouls. Sanc- -tification isthewriting of God's law in your hearts ; and what iswrittenthere is ſecureand ſafe. The word within you is more ſecure, ſweet, and effectual, thanthe word withoutyou.

Jerom faithof Nepotianus, that by long and affiduous meditation of the ſcriptures, hisbreaſtwas at laſtbecome the library of Chriſt. Othat the breast of every Chriſtianwere ſo too. Corol. 3. How fadand deplorably miferable is their condition, who haveno title to, nor comfort from the covenant of God, when aday of affliction andgreat diſtreſs is upon them!

Unrelieved miſeries are the moſt intolerable miſeries . Tobe over-weighed with troubles on earth, and want ſupport and comfort fromheaven, is adiſmal ſtate indeed; yet this is the caſe of multitudes in the world. If a believer be in trouble, his God bears his burden for him, yea, he bears up him and his burden too ; buthe that hath nocovenant-intereſt in God, muſt ſay as it is, Jer.x. 19. " This is myaffliction, and I alone " muſt bear it."

There arebut two ways theycan take for relief, either to divert their troubles by that which will inflame them, or reft

VOL. VII. Hhh

426 The Balm of the Covenant their burdened ſpiritsupon that which will fail them. To run to the tavern or ale-houſe, insteadof the clofet, is to quench the fire by pouring on oil ; and to run from one creature which is ſmitten and withered, to another which ſtill continues with us, is to lean upon a broken reed, which not only deceives us, but wounds and pierceth us What a miferable plight was Saul in, and how doleful was his cryand complaint to Samuel, I Sam. xxviii. 15. " I am fore diſtreſſed, for the Philistines " make war against me, and God is departed from me, and an " ſwereth me no more." Heaven and earth forfook him at Reader, if this be thy cafe, I advise thee to reſt no longer in fo miferable a condition. Thy very diſtreſs ſeems by an happy neceffity to put thee upon God, and drive thee to him forte fuge; and it seems to be the very aim and deſign of God in blafting allthy earthly comforts, to neceffitate thee to cometo him, which thou wouldst never be perfuaded to do, whillt thou hadſt any creature-prop to ſtay and reſt upon. And think not that thou shalt be rejected, becauſe thou art brought bya plainneceffity to him ; come ſincerely, and thou shalt not be upbraided, becauſe a neceffity threw thee upon him. USE II. Seeing then thatthecovenant of God is the great relief and ſupport of allhis afflicted people, let the afflicted toul goto this bleſſed covenant; ſtudy and apply it in all diſtreffes.

It is in itſelf a ſovereign cordial, able to revivea gracious ſpirit atthe loweſt ebb; but then it must be ſtudied and applied, or itwill never give forth its confolations toourrefreshment. Ex treme forrows are apt todeafen our ears to allvoicesofcomfort. The loud cries ofaffliction too oftendrown the ſweet ſtill voice of ſpiritual confolation ; but either here orno where our redreſs is to be found. Why ſeek we the living among the dead! Comfort fromthings thatcannot yield it ? The covenant can diſcover two things which are able to pacify the moſtdiſcom poſed heart, viz.

2. The end } of affliction .

1. It willdiſcover to us the good of affliction, and ſo rectify ourmistaken judgments about it. God is not undoing but con

our intereſt and happiness in all theſe difpenfations, It will fatisfy us, that in all theſe things he doth no more than what we ourſelves allow and approve in other cafes. It is not merely from his pleaſure, but for our profit, that thefe breaches are made upon our families and comforts, Heb. xii. 10. Who blames the mariner for cafting the goods over-boardto lave ſhipand life in a ſtorm ? or the furgeon forlancing, yea,

applied to afflicted Saints. 427 orcuttingoff a leg or arm to preſerve the life of his patient ? or foldiers for burning or beating down the fuburbs, to save the city ina ſiege? Andwhy muſt God only be cenſured, for cutting off thoſe things from us which he knows will hazard us in theday of temptation ? He sees the leſswe have of entanglement, the more promptneſs and fitneſs we shall have to go through the trials that are coming upon us ; and that all the comforts he cuts off from our bodies, are for the profit and advantae of our fouls.

2. Here you gain a fight not only of the good of affliction, but alſo of the comfortable end and iſſue of affliction. This cloudy and ſtormy morning willwind up in a ſerene and pleaſant evening. There is a vaſt difference betwixt our meeting with afflictions, and our parting from them, " You have heard of " the patience of Job, and have ſeen the endof the Lord." O get but Job's ſpirit under affliction, andyou may fee as happy an end of them as he did.

HadNaomi ſeen the end of the Lord in taking away herhufband, and ſtarving her out of Moab, ſhe would not have changed her name, or ſaid the Lord had dealt bitterly with her, in grafting her daughter by that providence into the noble line, out of which the Saviour of the world was to rife; and could you but ſee that good inorder to which all this train of trou- -bles is laid, you would not murmur ordeſpond as you do.

Objection 1. O but this is a grievous ſtroke; God hath ſmitten me in theapple of mine eye, and written bitter things againſt me. No forrow is like my forrow ; it is a mourning for an only fon ; I have lost all inone.

Solution 1. You can never lose all in one, except that onebe Chriſt ; andhe being your's incovenant, cannever be loſt. But your meaning is, you have lost all of thatkind in one, no more ſons to build up your houſe, and continue your name.

2. But yet religion will not allow you to say that your dead childrenare a loſt generation. Praemittuntur, non amittuntur : They are fent before, but not loſt. For they are a covenantſeed, by you dedicated to the Lord: They were children of many prayers ; a great ſtock of prayers was laid up for them ; in them alſo you, and all thatknew them, difcerned a teachable ſpirit, pious inclinations, and confcience of ſecret duties, ſome good things towards the LordGod of Ifrael, as was faid of young Abijah, 1 Kings xiv. 13. So that you parted from them upon far eaſier terms than good David parted from his Amnon, Abfalom, or Adonijah, who died in their fins and open rebel Hhh2

428 The Balm of the Covenant lions. There wasa ſting inhis troubles which you feel not and if he comforted himself, notwithstanding, in the covenant of his God, in this reſpect you may much more.

Object. 2. Obut my fonwas cut offin the verybud,juſtwhen the fruits of education were ready todiſcloſe andopen.

Sol. Let not that confideration ſoincenſeyour forrows ; God knows the fittest time both togive and to take our comforts; and ſeeing you havegoodgrounds to hope your childdied inte reſted inthe covenant of God, you have the leſs reaſon to in filt upon that afflicting circumstance of animmature death. He thatdies in Chriſt,hath lived longenoughboth for himselfand us. That mariner hath failedlong enough that hath gained his port; and that foldier fought long enough that hath won the victory; andthat childlived long enough, that hath won heaven, how early ſoever he died.

the fooner he died, the leſs ſin he hath committed, and the leſs mifery he ſaw and felt inthiswretchedworld, which weare left tobehold and feel. And it is but avanity to imagine that theparting pull with himwouldhave been eafier, if the enjoymentof him had been longer : For the long enjoyment of defireable comforts doth not use toweaken, but abundantly to ſtrengthen andfaftenthe ties of affection.

Submit your reaſon therefore, as is meet, to the wisdom of God, who certainly choſe the fitteſt ſeaſon for this affliction. Obut, No more buts and objections, I beſeech you. Enough hath been offered from the covenant of your God, to Silence allyour objections, and togive you the eaſeand pleafure of a reſigned will. And what are all our buts and objections, but a ſpurning at divine ſovereignty, and the thrusting in the afflictiondeeper intoyour own hearts, which arewoundedbut toodeep already ?

Iperfuadeyou nottoputoff, but to regulate natural affec tions : To be without them, would deſervedly rank us among theworstof heathens; but rightlytobound and managethem, would ſet you among the beſt of Chriſtians.

I cannot imaginewhat eaſe or advantage holy * Bafil gained byſuch a particular and heart-piercing account, as he gave ofa like affliction with this ; nor towhat purpoſe itcan beto you, to recal and recount thoſethingswhich only incenſe and aggravate your troubles : Doubtless, your better way were to tura your thoughts from ſuch ſubjects as theſe; toyour God in co

I oncehada ſon (ſaidhe), who was a young man, my only fucceſſor, the ſolace of my age, the glory of his kind, the prop of my family, arrived to the endearing age, &c.

applied to afflicted Saints. 429 venant, as David in the text did, and to recount the manygreat and inestimable mercies that are ſecured to you therein, which death ſhall never ſmite, or cut off fromyou, as it doth your other enjoyments.

Quest. But yet unleſs we can in ſome meaſure clear ourcovenant-intereſt, all theſe excellent cordials prepared, will fignify no more toour relief, than water ſpiltupon the ground : Help us thereforetodo that, or elſe allthat hath been ſaid is in vain? Howmay a perſon diſcern his covenant-right and intereſt ?

Anfw. This indeed is worthy of all confideration, and deferves a ſerious anſwer, foraimuch as it isfundamental toyour comfort, and all actual refreshment in times of trouble; and will bring us to the nextuſe, which is for trial of our covenant intereſt.

USE III. The greatqueſtion tobedecided, is, whether God beourcovenant God, and we his people ? A queſtion of the moſt tolemn nature, and ſuch as requires awful attention. We cannot expect fatisfaction in this matter by ſuch anextraordinary way as David had it, butwe mayknowitby, First, Our covenant-engagements. Secondly, Our covenant-impreſſions, Thirdly, Our covenant-converſations. First, By our covenant-engagements, or dedications of ourſelves to God ; ſometimes called ourjoining ourselves to the Lord, Zech. ii. 11. our yielding ourſelves tohim, Rom. vi. 19. ourgiving ourſelves to him, 2 Cor. viii. 5. The foul that freely and deliberately conſentstotakeorchuſethe Lord tobe his God, may warrantably conclude the Lord hath taken or choſenhim: for our choice of God is but the reſultof his choice of us, John xv. 16. " You have not choſen me, but I have choſen " you ; " (i. e.) you could never have choſen me, but inconſequence to, andby virtue of my first choice of you .

Well then, let itbe ſeriouſly confidered, whether you have duly conſented to take the Lord for your God, and Chriftfor your Redeemer. This includes twothings in it. 1. Your relinquiſhing of all things inconſiſtent with him. 2. Youracceptation of all that promotes the glory and enjoyment of him.

1. Your relinquiſhing of all things thatare inconſiſtent with an intereſt inhim. Except we let theſe go, Godcannot be our God, nor Chriſt our Redeemer. The things to be relinquished for Chriſt are, in ſhort, both ourfinful, and our righteous Jelf. Sinful-felf must be diſclaimed and renounced : For we cannotbe the ſervants of fin, and the ſervants of Chrift too,

430 The Balm of the Covenant Rom. vi. 14, 18. Andrighteous-felf mult be renounced alſo, or we can have no part or intereſt in his righteouineſs, Rom. x. 3. Theſe are two difficult points of ſelf-denial, to part with every beloved luſt, and to give up our own righteouineſs. Thousands chuſe rather to be damned for ever, than to do eitherof theſe.

2. Your acceptance and embracing of allthings that promote his glory, and further the enjoyment of him. As all the painfulways of duty, hearing, praying, meditating, and all this with the intention of the inner-man, and offering up of the foul to God in theſe duties; and the more painful ways of fuffering for God, and enduring all loſſes, reproaches, torments, and death for him, if his glory requires it, and you maybe thereunto called. All this is included in your chuling God to beyour God. And upon our understanding and free confent, and fealing to theſe articles, we have right to callhim our God. Matth. xxi. 24. " If any man will come after me, let him denyhimself, and take up his croſs and follow me." Now, have you confidered the terms of the covenant, weighed and balanced allthe conveniencies and inconveniencies of godliness, and then determined for Chriſt and holiness, letthe coſtbe what itwill ; then you havechoſen him aright for your God. Many think they have choſen God for their God, that never under- ſtood or deliberated theſe terms. But non confentit, quinon fentit: He that neither knows nor ponders them, is not capable ofgiving adueconſent.

Secondly, We maydiſcern our covenant-intereſt, in the covenant-impreffions that are made upon our fouls. All God's covenant-people have adouble mark or impreſſion made upon them, viz.

J. Upon their minds. 2. Upon their hearts. 1. Upon their minds, in a more ſpiritual and efficacious knowledge of God, Jer. xxxi. 33. "They ſhall all know me, " from the greatest of them, even to the leaſt of them." This knowledge is faid to be given, not acquiredby mere ſtrength of natural abilities and human aids ; and given as in the faceof Chrift, notby the footsteps of the creatures only, as he ſpeaks, 2Cor. iv. 6. It is the choice teaching of the anointing, 1 John ii. 27. A knowledge ſpringing from inward experience and ſpiritual ſenſe ; as we know the ſweetness of honeyby tafting, better thanbyallthe deſcriptions andreports that can be made of it.

2. Upon their hearts, inthat gracious tenderness and melt-

applied to afflicted Saints. 431 ingsof itfor fin, orthediſcoveries of free-grace in the pardon of it. So you read in Ezek. xxxvi . 26. " A new heart alſo " will I give you, and a new ſpirit will I put within you, and " I will take away the ſtonyheart out of your fleſh, and I will " giveyou an heart of flesh."

It is as eaſy tomelt the obdurate rocks into ſweet ſyrup, as it is to meltthe natural heart into apenitential and tender melting for fin ; but now there is a principle or habit of tenderneſs implanted inthe foul, whereby it isdiſpoſed and inclined to relent and thaw ingenuously upon any juſt occafion.

Thirdly, Our covenant-intereſt may be evinced in andby our covenant-conversations. All the knowledge which is communicated to our minds, and all the tenderness given to our hearts, do reſpectand tend tothis : Ezek. xxxvi. 27. " I will " put my Spirit within you, and cauſe you to walk in my ſta-- " tutes." Habits and principles are for action and practice : Grace in the heart is for obedience and holiness of life.

It is true, that as ourgraces are imperfect, ſo is ourobedience alfo. Perfect working is not to be expected from imperfect creatures. God's own covenanted people do often grieve him, and provoke him tobring them under therod of affliction ; but thoſe their infirmities break not the bond of the covenant, Pfal.

Ixxxix. 30, 31, 32. Care and watchfulness ordinarilygo before them, conflicts and reſiſtance accompany them, and ſhame, grief, and renewed care, uſually follow them, 2 Cor. vii. 11 . By theſe things (which deſerves a more copious diſcourſe than mypreſentdeſign canallow) we may be helped to clear our intereſt inthe covenant of grace : Andthatbeingdone, it ſhouldbe out of the power of all the afflictions intheworld to fink your ſpirits. Let me therefore in the laſt place add, USE IV. A wordof confolation to your dejected and droopinghearts, upon this fad andmournful occafion. Why are you ſo troubled ? And why do thoughts ariſe in your hearts ? Methinks there hath been so much of ſupport and comfortalready discovered toyou in this bleſſed covenant, that could your faith butonce fix upon it, and realize and apply it, I might laydown my pen at this period, and ſay, The work is done, there needs nomore ; butknowing how obſtinate deep forrows are, andhow difficult a task the comforting of an afflicted mind is, I will, for acloſe, ſuperadd a few confiderations more, to all that hath beenurged andargued before .

Confideration 1. Confider how ſmall and trivial the comforts, whoſe loſs you bewail, are in comparison with Jetus Chrift, who is ſtill yourown, under the bond of a fure covenant. A

432 The Balm of the Covenant fon, an only and a promiſing ſon, is a great thing, when he ſtands in comparison with other creature-comforts, but furely he will feem a fmall thing, and next to nothing, when fet by, or compared with Jeſus Chriſt. Behold the Father, Son, and Spirit ! Pardon and eternal ſalvation are this day presented in the covenant of grace before your ſouls, as your own. " even our own God, ſhall bleſs us," Pfal. lxvii. 6. you feel your hearts wounded with fuch athought as When this, I cannot embrace my children in my arms, they are now out of my reach ; thenbleſs and admire God, that the arms of your faithcanembrace ſogreat, ſo glorious aSaviour, and that you can ſay, "My beloved is mine, and Iam his."

Confid. II. Conſider what evil days are comingon, andwhata mercy it is toyourdead, that Godhath taken them away from theevil to come, Ifa. lvii. 1, 2. There are two forts of evils to come, viz. Evils offin, and evils ofsufferings ; and it is no ſmall favour tobe ſet out of thewayof both. The grave is the hiding-placewhere Godſecuresſome fromthedangersofboth. We are apt to promife ourſelves times of tranquillity, and then it cuts us to think that ourdear ones ſhallnot partake with us in that felicity: But if we wisely confider the fins or the ſignsof the times, wehave more cauſe to rejoice that God hath ſet them out of harm's way.

Allthings ſeem toconſpire andwork towards a day of great temptation and tribulation. Now as Chriſt told his diſciples, whowere ſodejected, becauſe he was toleave them, John xiv.

28. " If ye loved me, ye would rejoice, becauſe I faid, I go " to the Father :" So trulyyou would much better expreſs and manifeſt your love to your children, in your fatisfaction inthe will and appointment of God, intaking them into reſt and ſafety, than in your dejections and forrows fortheir removal Surely they are better where they are, than where theywere, whom Godhath houſed in heaven out of the ſtorinand tempeſt. And couldyour dead friends that are with Chriſt, have anymore intercourſe with this world, and fee your tears, and hear your fighs for them, they would say to you, as Chriſt did to thoſe that followed himwailing and mourning, Weep not for us, but for yourſelves, and ſuch as remain in theworld with you, to fee and feel the calamities that are coming on it. Confid. III. Confider how near you are to that bleſſed ſtate yourſelves, where Godshallbe all in all, and you ſhall feel no want of any creature-comfort, I Cor XV 28. Creature-comforts are only accommodated comforts to this animal life we now live, but ſhortly there will be no need of

applied to afflicted Saints. 433 them; for God will be all in all; That is, all the faints ſhall be abundantly fatisfied in and with God alone. As there is water enough in one fea to fill all the rivers, lakes, and ſprings in the world: And light enough in one fun to enlighten all the inhabitants of the world : So there is enough in one God eternally to fill and fatisfy all the bleſſed ſouls in heaven, without the addition of anycreature-comfort. God is complete fatisfaction to all the faints in the abſence (I cannot ſaywant) of wives and children, meats and drinks, eſtates and ſenſitive pleaſures : There will be no more need of theſe things, than of candles at noon-day. You shall be as the angels of God, who haveno concernment for relations.

Your fulness of years, infirmities of body, and, I hope, I may add, your improvements in grace, ſpeak you not far ſhort of this bleſſed ſtate: And though you mayfeem to need theſe comforts in theway, your God thall fupply all yourwants.

Confid. IV. To conclude, Whatfoeveryour troubles, wants, fears, or dangers are, ormay be inyour paffage to thisbleſſed flate, the covenant of grace is your ſecurity, and by virtue thereof your troubles ſhall open and divide, as Jordan did, to giveyou a fafe paſſage into your eternal reft.

Look, as when the fraelites camenear the land of promiſe, there was a ſwelling Jordan betwixt it andthem, which seemed to forbid their farther paſſage and progreſs ; but it is faid, Joſh. iii. 17. " The priests that bore the arkof the covenant of the " Lord, ſtood firm on the groundinthe midst of Jordan ; and " all the Ifraelites paſſedover ondry ground, until allthe peo- "plewere paffedclean over Jordan " Juſt ſo it is here: The covenantof grace ſtands on firmground, inthemidst of all the deep waters of tribulation you are to paſs through, to ſecure unto you a ſafe paſſage through them all. Rejoice, therefore, and triumph in the fulneſs and firmneſs of thisbleſſedcovenant, andwhatsoever affliction your God ſhallpleaſe to lay uponyou, orwhatsoever comforthe ſhall pleaſe to remove from you, ſtill comfort and encourage yourſelves, as Davidheredoth, " hath he madewith me an everlasting covenant, ordered in all " things, and ſure : For this is all myfalvation, and all myde " fire; althoughhe make itnot to grow."

VOL. VII.

Preached for the FUNERAL of that Excellent and Religious

GENTLEMAN, JOHN UPTON OF LUPTON, Eſq;

Hisfervants therefore took him out of that chariot, andput him in thefecond chariot that he had ; and they brought him to Jerufalem, and he died, andwas buried in one of the fepulchres of his fathers : and all Judah and Jerusalem mournedfor Jofiah. And Jeremiah lamentedfor Fofiah, andallthefing. ing-men, andthesinging-women spake of fofiah in their la mentations to this day, andmade them an ordinance in Ifrael: and beholdthey are written in the lamentations.

INN this context we have the hiſtoryofthepious life, and tra gical death, of goodking Jofiah. The history of his life gives us an account of both what he was, and what he did. As to his perſonal endowments and qualifications, they were fingular and eximious, as appears by the fourfold character by which he is deſcribed in the context : For, First, He eſpouſed the intereſt of religion betimes, even in hisyouth ; chap. xxxiv. ver. 3. " For in the eighth year of his " reign, while he was yet young, he began to ſeek after the " God of David his father:" Andthatunder the great difadvantage of an ill education, ſuch amorning promifeda glorious day.

Secondly, He hated all corrupt mixtures in the worship of God, andwas anſwerably zealous for reformation ; "Andin " the twelfth yearhebegan topurge Judah and Jerufalem from " the high places, and the groves," &c. as knowing well he and his people might expectno more of God'sbleſſing on the ordinances, thantherewasof his preſence inthem ; andno more of his prefence can rationallybe expected, than there is of his ownorder and inſtitution.

ASermon preached, &c. 435 Thirdly, Hewasofa very tender andimpreſſive heart, mourningforpublicfins anddangers ; chap. xxxiv. 26, 27. "Becauſe " thyheartwas tender, andthoudidſthumblethyſelfbefore God, " when thou heardeft his words against this place, and against " the inhabitants thereof; and humbledſt thyself before me, and " didſt rend thy cloaths and weep before me," &c. Hewas not ſointentuponhisown pleaſures, (though in the ſprightly vigour of youth) nor on the weighty concerns of the kingdom, as to forget the intereſt of God,andthe greater concerns of his glory.

Fourthly, He was exceeding careful to propagate the intereſt of religion, and ſpread it far and wide among his people. Though he could not infuſe the inward principle, (that was the work of God) yet he did enjoin the external practice of it upon all his ſubjects ; which was his part andduty: chap.xxxiv. ver. 33. " He made all that were preſent in Ifrael to ſerve, even not from the Lord their God. And all his days theydeparted

06 " to ſerve following the God of their fathers."

But yet good Joſiah had his mistakes and failings. The beſt ofmenarebut men at beſt: Hewas tooraſh and haſtyin refolving, and too ſtiff and obſtinate when reſolved ; and this was the occaſion of his ruin. The cafe was thus : Pharaoh Necho king of Egypt, was at thattime makingwar upon Charchemiſh, a place that belonged to him, but was taken from him by the king of Affyria , ſo the war of Necho was a juſt war ; and Judah lying between him and Charchemiſh, and being at peace with Judah, he requests leave of Jofiah tomarch his army peaceably through his country to the feat of war : Joſiah takes an alarm fromthis meſſage, and arms againsthim. - Hereupon Necho fent ambaſſadors to Joſiah, chap. xxxv. ver.

21. ſaying, " What have I todo with thee, thou king of Ju- " dah? I come not against thee thisday, but against the houſe " wherewith I have war : For God commanded me to make " haſte; forbear thee from meddling with God, who is with " me, that he destroy thee not."

conceive Necho had this diſcoveryof the mind of God, from the prophet Jeremiah, Per oraculum non fcriptum, fedviva voce editum * : even byword of mouth. If ſo, no doubt Jeremiah alſodiffuadedJoſiahfrom going out against him : however, this is clear, Jofiah did not confult the mind of God aboutthat expedition, as he ought, and was too haſtyand refolute therein; chap. xxxv. 22. " Nevertheleſs Joſiah would notturn

Jerom. a Lapide, Juſt. Mart. liiz

436 A.Sermon preached at the "his facefrom him," &c. By this means this excellentmancame to a tragical end, and that inthe very flower of his days. He diesinthatunhappy expedition, from which he would not be diverted; is brought home to Jerufalem in the fecond chariot; dies, and is buried in the fepulchre of his fathers, totheuni vertal forrow of allgoodmen in Ifrael, as you read inthe text; wherein we have theſe two parts toconfider;

1. The nature and quality of the lamentation. II. The cauſe andground of it. 1. For the lamentation here made, it was extraordinary; ne ver tuchcries heardbefore in Ifraelat anyfuneral, whether we conſider it either,

1. Extenſively, 2. Intenſively, or, 3. Protenſively. 1. Extensively, All Judah and Jerufalem, that is, cityand country mourned that day ; not every individual, but all that had any fenfeof the worth of the man, the good that hedid, or the evils that followed upon his removal. No doubtthe priests of Baal, their abettors and aſſociates, ſecretly rejoiced at his fall ; but allgood men mourned. But among all the mourners, one is only ſpecifiedbyname, and that is Jeremiahthe prophet, inwhom allthe faithful ministers of God were includ ed. To them he was a true and faithful friend; and in him they loſt a father, and a famous inſtrument of reformation.

2. Confider it Intensively, as tothedegree of the forrow, itwas a bitter lamentation; ſo pungent, intenſe, anddeep, that the mourning of the Jews for Chriſt, at the time of their conver

is compared to this mourning for Jofiah, Zech. xii. 11. " In thatday there ſhall be a greatmourning in Jeru "falem, as the mourning of Hadadrimmon in the valley of " Megiddon." This Hadadrimmon was a little town in theval leyof Megiddon near the place of this fatal battle, whoſe inha bitants receiving the firſt tidings of the fallof Jofiah, made the town ring with doleful cries and lamentations.

3. Lastly, Confider it Protenfively, in its continuance and duration, it was " made an ordinance in Iſrael;" and accord ingly " the finging-menand finging-women ſpake of Jofiahin their lamentations tothis day: " i. e. Whenever anyfolema funeral or publiccalamity was ſolemnized in Iſrael, thoſe perfons that were skilful in lamentations, brought in the ſtory ofJo fiah's death, as the burden of that doleful fong or fuperal elegy.

Funeral of John Upton, Efq;

1. Letus confider the cauſe and ground ofthislamentation, which certainly was great and weighty enough to juflify that forrow, as great and bitter as it was : for in him they loſt a faithful, public, uſeful, zealous, and tender-hearted instrument, whoſe life had been eminently useful to the church of God, and whoſe death opened the gap to allthe following calamities upon Judah.

Now, confidering Joſiah here, eſpecially in his religious capacity, as fo faithful, industrious, and useful an inftrument for the church of God, ratherthan inhis political capacityas aking, thenote from it will be this, Doct. That faithful, active, and public-spirited men in the church of God, should not be laid in theirgraves without great lamentations. When Jacob was buried, aman famous for religion, a great and fore lamentation was made for him, Gen. 1. 10. Andwhen Aaron died, all the houſe of Ifrael mourned for him thirty days, Numb. xx. 29. When Stephenthe proto-martyr died, devout mencarriedhim to his grave with great lamentations, Acts viii.

2. and indeed for any good man to be laid in his grave without lamentation, is lamentable. The living faints have ever paid this reſpect and honour todead ſaints, as men ſenſible of their worth, and how great a loſs the world ſuſtains bytheir removal.

I know the departed fouls of faints have no concernment in theſe things, yet reſpect is due to their verybodies, as the temples wherein God hathbeen ſerved and honoured, as they are related to Chrift, who will one day put great glory and honour upon them.

In the explication and confirmation of this point, I will ſhew you,

1. Negatively, On what account thedeath ofgoodmen is not to be lamented. 2. Positively, On what account tears and lamentations are due tothem, with the grounds and reaſons thereof. 1. Negatively, There is not a tear or figh due to thedeath of any good man, upon the account of any real loſs or detriment that he ſuſtains thereby. No, no, in this caſe all tears are reftrained, all forrow prohibited, by the principles and rules of Chriftianity, I Theff. iv. 13, 14. Religion differences the forrows, as well as the joys of its profeffors, from the common joysand forrows of the world. Dead ſaints are better where they are, than where they were ; to be with Chrift is far better; death to them is gain and infinite advantage, Phil. i. 21 , 23. Thisworld is the worst place thatever God defigned h

438 ASermon preached at the peopleto live in; for if a ſtate of perfect holiness andpurity, bebetter thana ſtate of temptation and corruption ; if a ſtate of reſt and peace,be betterthan a ſtateof labour and forrow; if itbe better tobe triumphingabove, than fighing andgroaning beneath ; then it is better for departed Chriſtians to be where they are, than where they were. Andcould they now communicate their minds to us by words, as they lately did, theywould ſay to us as Chriſt ſaid, Luke xxiii. 28. " Daughters " of Jerufalem, weep not for me, but weep for yourſelves, and " for your children." Or, as he ſpake to his diſciples under their ſad reſentments of his departure, John xiv. 28. " If ye " loved me, ye would rejoice, becauſe I go to the Father." So then no tears or forrows aredue to them, orbecoming us, uponthe account of any real loſs or detriment they receive by death.

2. Poſitively. But the true grounds and cauſes of our lamentation, are upondivers other weighty accounts : as, First, Becauſe ſo much of the SpiritofGodas dwelt inthem, when amongſt us, isnow recalled and gatheredup 1. Reason. from this lower world. Thoſe precious graces which they exerciſed among us, in prayer, conference, andother beneficial duties, are nowgone with themto heaven.

The churchhad the benefitofthemduring their abodewith men, butnownomore, except onlywhatthe remembranceof their holywords and inſtructive examples (whereby they ſtill ſpeak to us, though dead) may afford untous.

There arechoice effuſionsof the Spirit, at the time of our fanctification, ofwhich the church reapeth the benefit whilft we live ; but all theſe are recalledatour diſſolution,andthenceforthwe canbe no farther useful in this lower world : for as the foul is the ſubject in which theſe precious graces inhere, fo theyaccompanyandgo along with the foul intoglory.

Now, as it is a real lofstoacompany, whenany merchant withdraws a great ſtock he had running in trade, out of the bank; fo certainly it is a great loſs to the church of God, whenthe preciousgifts and gracesof the Spirit, dwellinginthe faints, aredrawn out by death; ſoas the churchcanhave no farther benefit by them, their prayers for us, andwith us, are now ended; Abraham,knoweth us not, and Iſrael is ignorant of us.

Secondly, The death of the faints deſerves a bitter lamentation, becauſe thereby abreach is made, agap open2. Reason. ed,toletinthejudgmentsof Godupontheremnant

that is left. It is said of Mofes, Pfal. ovi. 23. " Therefore " he said, that he woulddeſtroythem, had notMoſes his cho- " ſen ſtood before him in the breach, leſt he ſhould destroy " them." Ametaphor from a beſieged city, whena breach is made in the walls, and an enemy ready to enter; but fome champion ſtands in the breach to defend the city. Such a championwas Moſes, who by his conſtant and fervent prayers, put a ſtop tothe inundation of God's judgments againſt Ifrael. And ſuch another was Lot, Gen. xix. 22. whoſe prayers for thatwicked place he lived in, bound up the hand ofjudgment, infomuch as the Lord told him, I can do nothing till thou art gone. But when the Lord by death removes fuch men, he therebymakesa way to his anger, as the expreſſion is, Pfal.

Ixxviii. 50. Hence the death of eminent faints, eſpecially when many are taken away at or near the fame time, hath been ever looked upon as a direful omen, and dreadful preſage of enfuing judgments, and that notwithout good fcripture-authority, Iſa. lvii. 1. " The righteous periſh, and no man layeth it " to heart ; and merciful men are taken away, none conſider- " ing that the righteous is taken away from the evil to come."

Thus Methuselah, whoſe very name ſignified aflood cometh, died the year before the flood: Auguſtine, a little before the ſacking of Hyppo : Paraeus, a littlebefore the taking of Hydelberg: And Luther, before the wars broke out in Germany. Death, as a pioneer, clears the way to atroop of miſeries following after. This, therefore, isa juſt and weighty groundof our lamentations for the death of useful and godly men.

Thirdly, The beauty and ornaments of the places they lived in, are defaced and removed by their death ; they look not like themselves, whenthegodlyare removed out of them : for as wicked men are the ſpots and blemishes, ſogood men are the beauty and ornaments of their country. A good man was wont to ſay of Mr. Barrington of Barrington-hall, in Effex, Methinks the town is not at home, when Mr. Barrington is out of town. How defolate and diſmal doth a family look (whatever other ornaments be about

3. Reafon. it) when the religious governor of it is gone ! Take away good men from their families and country; and what are they but like a vineyard when the vintage is paſt ? as the prophet ſpeaks , Micah vii . 1.

Fourthly, The death of good men deſerves a bitter lamentation, becauſe thereby the paſſage of the gospel, and propagationof religion, is obftructed in the places 4. Reason. fromwhencetheyareremoved. Of howgreat ufe

440 ASermon preached at the ina countrymay one zealous public-ſpirited man be ? Hud dredsmay have cauſe to bleſsGodfor ſuch aman. Itwasthe apoſtle's defire to the Theffalonians, " to praythat the word of " the Lord may have its freecourſe, that it might run and be " glorified," 2 Theff. iii. 1. The removal of fuch a perfon as naturally took care for the fouls of thoſe thatwere about him, toprovide food for them, is no ſmall lofs, nor lightlytobepaſsedover.

Fifthly, The confiderationof the time inwhich good men die, aggravates the loſs, and juſtly incenfes the for5.Reafon. rowof them that remain, and that upon a threefold account. ( 1.) That it falls out inthedeclining ſtate of religion, when the ſpirit andpower of godliness is ſo much weakened and impoverished. This is like the lofs of good blood in a confumptive body, which muft bring itverylow. (2.) That it falls outalfo in a time whenthe numbers of the godlyare ſomuchthinned and leſſened, notwhen the church's children ſay in her ears, the place is too ſtrait, give place thatwemaydwell : but when they are every where lamenting the paucity of goodmen, as the pfalmiſt did, Pfal. xii. 1. Help, Lord, for the godly man ceaſeth, for the righ66 teous fail from amongthe children of men." At a time when they are bewailing themselves in the languageof the prophet, Micah vii. 1. " Woe is me, for I am as when they have ga.

" thered the ſummer fruits, as the grapegleanings of the vintage: there is no cluſter to eat: my foul defired the first ripe fruit. " Alluding to ahungry manthat goesintoavine yard to refreſh his fpirits with the fruit thereof; but, alas! there is not one pleasant bunch tobe found, none but four grapes, to increaſe his hunger, and ſet his teeth on edge.

(3.) And that which more aggravates the lofs, is this ; when it falls ina timewherein the ſpring and fucceſſion of good men is obſtructed. In this caſe death, like aſtorm of wind, overturns the faireſt, pleaſanteſt, andmoſt fruitful trees in the orchard, whenthere is no nursery, from whence others maybe takento plant in their rooms.

Lastly, There is justcaufe to lament the removalof public and pious men, when we conſider what incuence 6.Reafon. our finsandprovocations havehaduponthoſejudgments and calamities ; our unworthiness of them, unthankfulneſs for them, and non-improvements of ſuch mercies, have bereavedus of them. I lookupon every goodman, as a goodbook, lentby its owner to another to read, andtran. ſcribetheexcellentnotionsandgoldenpaffages that are in

Funeral of John Upton, Efq; 441 forhis own benefit, that they mayremain with him, whenthe owner hall call for the book again : But in cafe this excellent book ſhallbethrown intoacorner,andno uſe madeofit, itjuſtly provokes the owner to take itaway indiſpleaſure.

Thus you see uponwhat account our forrows forthedeath of goodmen are reſtrained, and upon what accounts and reaſons they are a due debt to the death of eminent and useful in- ſtruments for God. What remains, is the application of this point. And, 1. Ufe. First, The point before us juſtlyreproves three forts of men.

1. The worſt of men, ſuch as ſecretly rejoice, and are inwardly glad at the removal of ſuch men ; they took nodelight in them while they lived, and are glad they are rid of them when they aredead. Thoſe that perfecuted and hated them when alive, maybe preſumed to be pleaſed and gratifiedwith their death. But, alas ! poor creatures, theyknow notwhat theydo! The innocent preſerve the iſland. Except the " Lordofhosts (faith the prophet) had left us aſmall remnant, R wehad been as Sodom, we had been like unto Gomorrah," Ifa. i. 3. It is aproverb among the very Jews, Sine fupplicationibus non Aaret mundus : The world ſtandsby the prayers of thegodly Let the worldthinkwhat they willof them, I tell you theſe men are a ſcreen, a partition wall, betwixt them and deſtruction .

2. It reproves the inſenſibleness of good men, who art apt too flightly to paſs over ſuch tremendous ſtrokesof God : For this itwas that God reproved his own people, Ifa. Ivii. 1. No man layeth it toheart. Where the want of affection is charged upon the want of confideration, none conſidering their worth, their uſe, or the confequencesof their fall. Such rebukes of God do certainly call for adeeper ſenſe and forrow, than is found in moſt men.

3. It reproves theverybest of men, who though they do bewail and lament the loss of ſuch men, yet theydonot lament it inthe dite manner. They lament it one to another, ſaying, Alas! alas, fuch a worthy is fallen, ſuch an eminent inftrumentin the church or ſtate is dead; but theydo not lament it in prayer to the Lord, they mourn not over the matter to him, as Daviddid, Pfal. xii. 1. "Crying, Help, Lord, for the god- " ly man ceaſeth." Help, Lord, the remnant that is left; help, Lord, to repair the breach made by their death; let the Godof the ſpirits of all fleſh raiſe up aman to fill the room, VOL . VII. Kkk

442 A Sermon preached at the and fupply the want. Alas, how inſignificant are the lamentations of moſt men upon this account.

Ufe 2. Secondly, This point invites us all this day to bewail the ſtroke of God that is upon us. I could with that he that looks upon this text, and then upon the countenance of this aſſembly, might be able todiſcern the agreeableness of the one to the other, on ſuch a fad and folemn occaſion. O let all that love Zion lament, thisday, the fall of one of her true friends and lovers. I know funeral panegyrics are apt to be ſuſpected of flattery; but as Iwant a rhetorical tongue for ſuch a work, ſo if I had it, it should never be faleable for fobaſe auſe and purpoſe. I am fure, by ſending the generality thatdie toheaven, many are confirmed in the way to hell : Nor can I but think of that ferious line in Chryfoftom, • Whata poor comfortis ittobe praiſed, where aman is not; andtobe • tormented, where he is :' " Butyet the righteous ſhall behad " in everlasting remembrance," Píal. cii. 6. Expect nothing from me on this occafion, but what may be ſpoken with the greatest aſſuranceoftruth, andthatintendedfor the benefitand imitation of all that hear it. Some may think it a ſtrain too high, tocompare a private perfon with ſuch aglorious king as Jofiah was ; but if Chriſt compared and preferredthevery grafs of the field to Solomon in all his glory, I knowno reason why wemaynot compare and parallelthe precious graces of a private perſonwith a royal faint; eſpeciallyfincethecompariſon ismade in the religious, not in the civil capacity.

I am ſure the graces, and gracious performances of David, Hezekiah, and Joſiah, with all the other dignified faints, were intended and propounded as patterns for our imitation ; and no doubt, but private Chriſtians may meaſure by their pattera. Beſide, it is abundantly more ſafe torelate the virtues of the faints whenthey are dead, than whilst theywere alive ; for now there is nodanger of provoking pride and vain-glory in them thatare praiſed, but much hope of provoking aholy emulation and imitation in them that hear them.

Well then, Abfit invidia verbis : Suffer me thisday to erect a pillar, to perpetuate the memoryof this deceased worthy ; to paythe tribute of my tearsdue tothat mournful hearse ; and toengage you to imitate thoſe excellencies of his, which I ſhall, with equal truth and modeſty, diſplay this day; that we alſo may be duly affected with the rebuke of God upon us, and mourn over it before him.

If, whenan eminent commanderin anyarmy falls, the whole army is affected with, and concerned at his death

Funeral of John Upton, Esq; 443 : Themourningdrum, the lance andenſigns trail'd, Therobes of honour allinfables vail'd.

Letitnotbe thoughtmuch, Chriſtians ſhould expreſstheirſenſe and forrow in ſighs and tears, for ſo uſeful and worthya man as God hath this day removed from among us ; whoſe character I

ſhall give you in the following imitable particulars.

1. That worthy man, whoſe fall we lament this day, was ſeaſoned with religion in his youth, by God's bleſſingupon his pious education: In thishe had the advantage of Joſiah . His progenitors were men of piety, and himself a child of many prayers : and, as Monica ſaid of her fon Auſtin, it was not likely that a child of ſo many prayers ſhould perish. How importunatelydid they requeſt the fervent prayers of their pious - friends for him, in the time of his education ? Nor was it in vain, for they were manifeſtly answered inhim : He toon difcoveredthat probity and piety in his youth, which, juſtly raiſed great expectations from him inhis riper years.

2. Nor did he fruſtrate thoſe hopes; for as soon asever God had fixed him in a properſphere of activity (I mean, afamily of his own) thoſe graces that were in him ſhone forth to the comfort and benefit of all that were abouthim: Joſaua's pious reſolution was his; " As for me, and myhouſe, we will ſerve " the Lord."

Hekept up the worship of God in his cloſet, as well as in his family : Andtruly, if religionlanguiſh inthe cloſet, itwill quickly die in the family. His houſe was a temple confecrated = to God ; there the morning and evening ſacrifices of prayers and praiſes were offered up : Hecalled hischildren and ſervants to thoſe duties, not reckoning that time loſt to him which was ſpent for God. The Lord had endowed him with an excellent ſpirit of prayer himſelf. I have fometimes accidentallyheard him praying in his family, with ſuch ſolidity of judgment, pertinency of expreſſions, and holywarmth of affection, that hath at once edified, refreſhed, and reprovedme in hearing him.

He conſtantly read the ſcriptures in courſe before prayer, and oft-times with a commentary uponthem, for his own and his 'family's edification.

The Lord's day he ſanctified, not only in more public attendance on the ordinances, but in the duties of reading, repeating, finging, and catechiſing all his children and ſervants about him: And all this before he allowed himself or them any bodilyrefreshments, left the edgeoftheir affections ſhould beblunt-

Kkk2

444 A Sermon preached at the ed in duty, by the clogging of nature with creature-repafis. And thus did he, as Job, continually: to this courſe he was fevereandconſtant; no incident occaſions, how great ormany foever, coulddiverthim from it.

3. Neither was his holy zeal and Chriſtian care limited and circumfcribed within his own family, but was extended to the fouls of all in his neighbourhood, who defiredhelps and means in theway of falvation.

His houſe was ſeldom without a godly miniſter in it; and loth hewas toeat his pleaſant morſels alone. Itwas the joy ofhisheart tofee his houſe filled on this account : How many witneſſs to the truth of this are here this day! Like another Jofeph, he provided food for your fouls ; he loved, honoured, received, and encouraged the ministers of the gospel in their deepest sufferings; gave them opportunities of ſervice, when fomedurſt not own them, and others violentlyperfecutedthem.

4. WhenGod calledhim topublic employments inthecom mon-wealth, he neither purchased, nor abuſed that truſt ; but with atrue Engliſh, rather a Chriſtian, zeal and courage, he dedicatedhimself to the ſervice of God and his country ; chearfullyquitting alldomeſtic concerns, ſpenthis eftate, time, and pains, toheal the breaches of England. I knownot a man, whoſe zeal for the commongoodwouldhave carried him nearertothe example of that noble Roman, who, when a chasm wasmadebyan earthquake, andthe oracle had declared, that itcouldneverbe cloſed, except ſomething of valuewas thrown into it, caſt inhimself tocloſe it.

I could truly have faid, had therebeen conveniency and opportunity for it, whenhewas laid in his grave, 'Here liesa man, that never betrayed nordeſerted the public, for anyprivate intereſt of his own."

5. Hewas aman that came as near Joſjah in tenderness of heart, as ever I hadthe happiness tobeacquainted with. The church's troubles were his troubles ; they all met in him as lines in a centre; hè even lived and died with the intereſt of religion : And of him I will say, as the apostle ſaid of Timothy, Phil. ii. 20, 21. " I have no man like-minded, who will " naturally care for your ſtate, for all ſeek their own, not the " things which are Jeſus Chriſt's." Naturally, in this place, is not oppoſed to ſpiritually, but to artificially. Many can artificially act the part of a zealot, when their own intereſt lies in it ; but he naturally, and therefore, freely, chearfully, and conftantly.

Funeral of John Upton, Efq; 449 6. But though theſe excellencies were in him, hehad his noevi, blemishes, and imperfections. Elias was a man of like paſſions and weakneſſes of ſpirit. All theſe, I doubtnot, but Godhath covered,andhe is now perfectlyfreedfromthem all.

There is now no paffion left within him to be ſtirred by temptation ; nodeſpondencies and ſinkings of ſpirit underdifmal afpects of providence. His graces are perfected, and his corruptions finally eradicated.

7. To conclude; He was a man of great offlictions, as well as tender affections. And asthe Lordgreatly honoured him in the course of active obedience, ſo he greatly proved and tried him inacourſe of paffive obedience. He not only gave the croſs in his coat, but bare it upon his shoulders : For beſides thoſe troubles, which were properly Jympathetical, hehad his idiopathetical fufferings alſo, and that both fromthe handsof men, and from the hand of God. His piety made and marked him for an object of perſecution; the archers ſhotat him, and forely grieved him; he and his familywere hunted with anet:- The Lord lay it not totheir charge ; Et hinc illae lachrymae. The fad effects thereof, I choſe rather at this time to paſsover with a figh, than in this place tocommemorate.

And as the hand of man was upon him, ſo the hand of his Godalſo: firſt lopping off allthepleaſantbranches thatſprang from him, and that one after another, when come to the endearingage, opening and diſclofing the bud; and, as the complement and iſſue of all, breaking his conftitutional ſtrength with along languiſhing diſeaſe, which at laſt extinguiſhed this bright lamp. and hath left his family and neighbourhood in darkness and forrow. His poor heart was the anvil on which many hammers of affliction hadbeena long time beating; and no wonder it appeared relaxed and tumified, when it was inſpected, having endured ſo many fucceſſive ſtrokes of forrow.

Andnow what the Lord ſpake of Ifrael, in Jer. xi. 16. is fulfilled upon thisworthy perfon : " The Lord called thy name " agreen olive tree, fair, and of goodly fruit : with the noiſe " of agreat tumult he hath kindled a fire upon it, and the " branches of it arebroken."

Ufe 3. Thirdly, I thall wind up thewhole in ſeveral ſeaſonable and neceſſary counſels ; fome more general, others more particular, and ſome moſt particularly and eſpecially.

First, Counſel to all in general, to awaken themselves, and recover a due ſenſe of fuch fore rebukes of God as this is.

446 A Sermon preached at the When Saul fell, " David lamented it, ſaying, The beauty of " Ifrael was flain on thy high places."

God hath this'day ſtript off an ornament from this country. Suchdiſpenſationsof Providence ſpeak indignations coming on: It requires almoſt an age tobreed and furnish a man with due qualifications for the ſervice of the churchandcommon-wealth. Englanddoth not ſo abound with pious, zealous, and faithful gentlemenat this time, but that itmayſenſibly feel the loſs of fuch aman.

Secondly, More particularly, let the ministers of Chriſt lament his fall, as Jeremiah did the fall of Joſiah in the text. He was a true friend to Chriſt's faithful miniſters, andhad them in honour for their work's fake. It is true, hehath no more need of us, he is now wiſer than his teachers; but we greatly needhim, and men of hisſpirit, in ſuch adull degenerate age aswe live in.

Thirdly, And moſt particularly, I hall apply and cloſe all with a few words of counſel to the dear and now defolate relict of this worthy perſon, whoſe ſad lot it is this day, to over-live the mercies and comforts the once enjoyed in him.

Madam, God hath thisday covered you with ſables, written bitter things against you, broken you with breach upon breach. Your forrows need not be excited, but regulated. It is my trouble, that I cannot diſcharge myduty tothe memory of your dear husband, without exasperating your griefs, which, alas, were too acute before ; but rods have their voices ; "Bleſſedis " the man whom God correcteth, and teacheth him out of his *" law." Hear you the rod, and who hath appointed it; and, oh! that your ſoul maythis day takein theſe neceſſary counſels andcautions, withoutwhichyour afflictions cannot be ſanctified tothe advantage of your foul ! And,

1. Learn from hence the vanity of the creature, the emptineſs, and nothingness of the best things here below. How hath Godmade yourbest comfortson earth to ſhrink up and vaniſh into nothing ? How do our fancies varnish and gild over theſe emptybubbles ? What great expectations are we apt to raiſe from them ? How apt to fall aſleep intheboſoms or laps of earthly enjoyments, and ſay, with Job, " I shall die in my neſt, " and multiply mydays as the ſand ?" When lo, in a moment, the projects and expectations of many years are overturned. Owhat a difference will you find betwixt hope founded in Chrift, comforts drawn out of the promises, and the flattering comforts andvain hopes founded inthe creature, whole breath is in its noftrils ?

Funeral of John Upton, Efq; 447 It is time for you, and for us all, towean off from this vain world; mortify our fancies and affections toit, and place them where they ſhall not be capable of diſappointment.

2. Guard carefully, I beſeech you, against thoſe temptations which probably may accomplish this affliction. Itmay be Satanwill ſuggeſt toyour heart, whathe once putintotheir lips ; Mal. iii. 14. " What profit is itthatwe have kept his ordinan-

66 ces, and walked mournfully before him ?" Where is the fruit of prayer ? What good haveIſeen of fafting ? What hath religion availed ? Do not prayerleſs andungodly families thrive and profper ? Beware of this. Madam, Idoubt notbut you will acknowledge, there have been fins and provocations withinyour walls, yea, within your heart, for which Godmay as juſtly and ſeverely judge your houſe as he did Eli's. Remember the rewards of religion are not in this world ; and ſhould we ſpeak thus, we ſhall offend against the generation of his children. Allwe must expect from religion, is to ſave our foulsby it.

3. Call not the love of God into queſtion to yourſelf, or yours, becauſe of theſe ſevere ſtrokes of God upon you and them : You know Joſiah was dear to God, yet he died in the prime of his days, by a violent hand, remote from his own home, and was brought home inthe secondchariot to Jerufalem; a ſpectacle of far greater forrow than your dear husband was; and yet, notwithstanding all theſe ſad circumstances of hisdeath, the promiſe of his God was punctually performed to him, that he ſhoulddie in peace, and notbehold the evil that was to come. " There is a vanity (faith Solomon) which is " done upon the earth, that there be juſt menuntowhom it

61 happeneth according to the work of the wicked : Again, " there be wicked men, towhom it happenethaccording tothe " work of the righteous," Eccl. viii. 14. Butthenremember, that it isbut in the earth ; here, or no where, God muſt chaſtiſe his children.

4. See that you maintain thatholy courſeof religious exerciſes inyour family, and in your clotet, wherein he walked fo exemplarily before you. Let religion live, though hebedead; andconvince the world, I prayyou,that itwas God's influence, and not your husband's only,whichwasthe ſpringand principle of this holy courſe. -5. Strive not with your Maker, nor fret against the Lord, under this irkſome and painfuldiſpenſation: Remember, there is awoe hanging over this fin; Jia. xlv. 9, 10. Woe to him that Arivethwith his Maker. There is a twofold ſtriving of men

448 A Sermon preached at the with God, one lawful and commendable; whenwestrive with himupon the knee of importunity in prayer; thus Jacob wreſtledwith God, and prevailed, Hof. xii. 4. The other is highly finful and dangerous, whenwe prefume to cenfure, or accuſe any of his works, as defective in wisdom or goodness. He that reproveth God, let him auſwer it, i. e. At his peril be it. This finful ſtriving with God is two-fold; either vocal or men tal.

1. Vocal, When men, inbold blafphemous language, arraign the wisdom, power, goodness, or faithfulneſs of the Lord, at the bar of their own reaſon ; and there condemnthem, ſetting their mouths against theheavens, Pfalm Ixxiii. 8, 9. Thisis the fin of the wicked, yea, of the firſt-born ſons of wickednefs.

2. Mental, In inward frets, murmurs, repinings againſtGod; Prov. xix. 3. " The foolishness of manperverts his way, and " his heart fretteth against the Lord." The heart may cryout impatiently against God, when the tongue isſilent : And if the frets and murmurs of the heart be (as indeed they are) interpretativelynobetter than a ſtriving with our Maker ; then this fin wouldbe found more common among good men in the paroxysms of affliction, than we imagine. It will be neceffary therefore, foryour fake, and for the fakes of many more ina like ſtate of affliction with you, to ſtay a while on this head, and confider theſe following queries.

Query I. How farmaywe enquire of God, expoſtulate, and complain intimes of affliction, without fin ? Query II . Wherein lies the ſinfulness anddanger of exceeding theſe bounds ? Query III. What confiderations are moſt proper and powerful to reſtrain the afflicted foul from this finful exceſs ? Query 1. How far we mayenquire of God, expoſtulate with him, and complaintohim intimes of affliction, without fin?

Sol. 1. We may humbly enquire intothecauſesand reaſons of God'sdiſpleaſure againſt us, not to ſeek matter for ourjuftification, but direction inthe work of our humiliation : ſoDavid enquired about the three years famine, and the Lord informed him, for whoſe ſake , and for what ſin itwas, 2 Sam. xxi. 1. And thus Job addreſſedto him in the day of his affliction, Job x . 2. Shew me wherefore thou contendest with me; i. e. convince me, what ſpecial ſin it is, for which I am thus afflicted. This is ſo far from being our fin, that it is both our duty, and the excellency of our ſpirits : it is a child-like tem-

Funeral of John Upton, Efqs 449 per, willing toknow, thatwe may be particularlyhumbledfor that fin, and for ever the more careful to ſhun it. " That " which I see not, teach thou me ; if I have done iniquity, I " will do ſo no more," Job xxxiv. 32. Thus far we are ſafe. 2. We may plead by prayer, and puthim inmind of his mercies, relations,andpromiſes, inorder to the change of his providentialdiſpenſations towards us : We may ſayto him under the ſmartest rod, as the church did, " Doubtless thou art " our Father," Pfalm lxxiv. 20. Have reſpect to the covenant; or as Jacob, Gen. xxxii. 9, 12. Thou ſaidſt, Iwill " ſurelydo thee good."

3.WemaycomplaintoGod under ourfufferings,andſpread them beforehim in all theircircumſtances and aggravations, as Job, Heman, ſaph, Hezekiah and David did. He allows his children tocomplain to him,but not of him: " I poured out τσ my complaint before him ; I ſhewed before him my trou- " ble," Pfal. cxlii. 2. To whom ſhould a child make his complaint, but to his father ? So far we are ſafe.

4. We may ſubmiſſively pray for the removalof his hand from us, and entreat, that his anger may ceaſe, and that he will turn again and heal us and our families, and not draw forth his anger for ever. So did David, Pfalm xxxix. 10. " Remove thy ſtroke away from me ; I am confumedbythe "blow ofthine hand ;" q. d Ah, Lord, I am not able to endure another ſtroke. All this while, we are ſafe, within the bounds ofourduty. But then, Query 2. Wherein lies our finand danger, inexceeding theſebounds ? I anſwer, Sol. When forgetting God's fovereignty, and thedefert of our iniquities, we arrogantly cenſure his effecting, or permittingprovidences,as iftheyhad noconducency tohis own glory, or our good. This is both finful anddangerous : For, 1. This is a proud exalting of our own reaſon andunderſtanding above the infinite wisdom of God. God hath made ourreaſonajudge and arbiter in matters within its ownsphere and province ; but when it comes to ſummon God to its bar, and article againstheaven, it is an inſufferable arrogancy ; and wedo itatour own peril. Godwill have all menknow, that he is an unaccountable being, Job xxxiii. 13. Yea, he will have us to know, that the " foolishness of God is wiſer than " men," 1 Cor. i. 25. That is, that thoſe very works of God, whichman's proud reaſon adventures to cenſure as not ſowife a method as their own would be, hath more wisdom inthem,

VOL. VII. LIF

450 A Sermon preached at the than allthe deep-laid deſigns of the greatest politicians in the world. And it is ſtrange that men ſhould dare to attempt fuch a wickedness as this, after God hath ſoſeverely punished it inthe fallen angels.

2. It is no less than a ſpurning atthe fovereignty of God, from whoſe pleaſure we derive ourbeings, and allour mercies, Rev. iv. 11. Intheſe quarrellings at providence, and frets at divine appointments, we invade his throne, and controul his fovereign pleaſure. How monstrous were it to hear a child quarrelling with his father, that he was not ſo and ſo figured; or the clayto chide thepotter for moulding it as it is ?

3. It is deſtructive to our inward peace and tranquillity of mind,which is partofthe punishment of this fin ; and a ſmart

a fore rebuke it is from thehandof God upon us.

Contention is uncomfortable,though but with a neighbour, worſe with a near relation ; buta quarrel with God is deftructive to all comfort in the world. Afflictions may disturb a good man's peace ; but amutinous ſpirit against God, deſtroys and ſtabs itatthe very heart. What is the fin and tormentof thedevils, but their rage against the Lord, and ſwelling against the methods of his grace ?" "He ſeeketh reſt, but findeth " none," Matth. xii. 43. The peace of our ſpirit is a choice mercy, and mightbe maintained amidst all our afflictions, were but our intereſt inhis promiſes, and the true level ofhisprovidences cleared to us .

4. It is irrational, and highly unjuſt, to give the cauſe, and quarrel at the effects. God hath righteoufly and inſeparably linked penal with moral evils ; fin and forrow,bythe laws ofheaven are tacked and linkedtogether; he that doth evil, ſhall feel evil, Gen. iv. 7. We adventure upon fin, and then fret at affliction, Prov. xix. 3. "The foolishness of man " perverts his way, and his heart fretteth against the Lord."

Is this becoming a reaſonable creature ? Doth notevery man reap as he foweth ? Can the feed of finbring forth a crop of peace and comfort ? " Why doth the living man complain, a " manfor thepunishment of his fins ?" Lam. iii. 39. Search your hearts, and ſearch your houſes, and you will quickly find that all your afflictions in this world, were theytenthousand times more, and heavier than they are, do not come near to the defert of one fin. All forrows, loſſes, afflictions on this ſide hell, are quite below the value of fin, the meritorious and provoking cauſe of them all.

5. It is foolish and vain, to ſtrive against God, and contest

Funeral of John Upton, Efq; 451 perverſely with him. Can our difcontents relieve us *? Or ourmurmurs eaſe us ? Will they turn God out of hisway? No, no, He is in one mind, and who canturn him afide ? Job xxiiis 13. The wheels of providence go straight forward, and turnnotwhen they go, Ezek. i. 17. We may bring them over us to cruſh us, by ſtanding thus in their way; but cannot turn them out of their way.

" Ifthey ſtill walk contrary to me, then will I walk contrary " to you, and punish you yet ſeven times for your fins," Lev. xxiii. 14. Or I will walk in the raſhneſs of mine anget t, ſmiting you without moderation, as men do in their rageand fury. This is all we shallget by fretting against God. Never expect reliefunder, or releaſe from the yoke God hath laid on your necks, till you be brought to accept the punishment of your iniquities, Lev. xxvi. 41 .

6. It is a fin fullof odious ingratitude towards your God: Which appears (1.) Inmurmuring becauſe it is fo bad, when we should be admiring that it is no worse. Are there not millions in hellthat never finned at higher rates thanyou have done ? Is this affliction as bad as hell ? Hath God pardoned you andſavedyou, and yet doth he deferve to be thus requited by you ? (2.) In murmuring that our condition is ſobad, whenwe may every dayſee others in a far worſe cafe, who - are equal with us by nature, and we are equal with them in guilt and provocation. If we speak of outward afflictions, certainly others would be glad to exchange conditions with us, andaccount themſelves happy in our circumſtances, Confider the deſcription given of thoſe perfons, Job xxx. 3, 4, 5. And how little they differ in the manner of life from brute beafts: And if we speakof inward troubles, compare your own with thoſe of Heman, and Afaph, in Pfalm lxxvii. and Ixxxviii. and if both together, and that in an intenſe de gree, confider Job vi. 4. and you will foon find your conditionfull of ſparing mercy : Thoſe excellent perſons thatwere

aboveyou in grace, wereyetplunged ſo much deeperthanyou intoafflictions. And isit not then vile ingratitude in you, thus to mutiny and charge your God foolishly ? (3.) But eſpecially here lies our ingratitude, in quarrelling and cenfuring thoſe providences, whoſe very end and errand is L112

When a parient ſtrugglesunderthe phyſician'shandhe receives aſmartertouch.

ורקב temere ambulabo, i.e. I willwalk raſhly.

452 A Sermon preached at the our eternalgood; Heb. xii. 10. " Buthe for our profit, that " we might be partakers of his holineſs ."

7. It isa fin that deprives us of the fruits and benefits of our afflictions : Atumultuous raging ſpirit reaps no goodby therod. The fruits of affliction arecalled thepeaceablefruits, Heb. xii. 11. becauſe they are always gathered and reaped down by the afflicted foul in a quiet and peaceful temper: Animafedendo, & quiescendofit fapiens. Blofioms and flowers opennot inthe boisterous ſtorms of winter, butin the mild andgentleſpring.

Wellthen, be convincedofthe ſin anddangerofa diſcontented ſpirit under the hand of God, and instead of mourning over loft relations, now mourn for the loss of patience, the want of fubmiffion, and for the pride and arrogancy of yourown reaſon, thatprefumes to correct the works of the Almighty ; and ſay to God, as Joſeph didto his father, when hewittingly croſſed his hands in bleſſfing Ephrain and Manaffeh, Notfo, myfather. This isnot fit, Query 3. But how may theſe evils be prevented or cured, and the tempestuous foul calmed under the rod ? How ſhall all ftrifes betwixt God and his people be ended, andthe foul made quiet at his feet?

Reply. This bleſſed frame of ſpirit, may in a great degree and meaſure be attained in the use of the following directions : I ſay, in their uſe and application, notbythe preſcription or ſimple knowledge of them. And, Rule 1. The firſt rule, or direction is this : Study well the gloriousfovereignty of God overyou, andaweyourhearts with the confideration of it. From his mere pleaſure, you, and all that is yours, proceeded ; on his pleaſure you depend, and into that goodpleaſure of his will, your wills therefore ought to be refolved : " Whatever the Lord pleaſed, that be "did, in heaven and inearth, in the fea and in all deep " places," Pſalm cxxxv. 6. Man and man ftand on equal ground ; and ifourreaſon be not ſatisfied about the equity of mens dealings with us, we may ask who did it, anddemand thereaſons whyhe did it ; but when we have todo with God, we mustnot difpute his pleaſure. Let the potſherd ſtrive with the potſherds of the earth; but let not the claydiſpute with thepotter. Now the ſovereignty of God is glorioufly diſplayed in his decrees, laws, and providences. (1.) In his decrees, appointing the creatures to their ends,whether to be veffels ofmercy, or of wrath, Rom. ix. 18, 19, 20. In this cafe there must be no difputing with God. (2.) In

Funeral of John Upton, Efq; 453 hislaws, appointing the work andduty of the creature,asal-

the rewards andpunishments ; James iv. 12. " There is one " Law-giver, that is able toſave and to deſtroy." Inthis caſe his ſovereignty immediately and indiſpenſablybinds the con-

of man, and no human authority can diffolve that obligation : Nor muſtwe ſnuffatthe ſeverestcommand. (3.) The glorious fovereignty of God is diſplayed inhis providential adminiſtrations, appointing everyman tothat ſtation and condition in which he is in this world ; whether it be high or low, profperous or afflicted : Pfalm lxxv. 6. " I said to the " fools, deal not foolishly, &c. for promotion cometh not from.. " the east, or the west, but God is Judge ; he putteth down " one, and ſetteth up another." Let not them that are at the top of the world be liftedup; nor thoſe that are at thebottom bedejected ; for God cafts every man's lot, and changeth their conditionat his pleaſure ; aword of his mouth plucks down the lofty, and exalts the lowly; he woundeth, and his hands make whole. Hence it becomes the afflicted to be ſtill, and know that he is God, Pfalm. xlvi. 10. to put his mouth in the duſt, andquietly to wait for his ſalvation : All our fretting and struggling cannot shake off the yoke which he hathput upon us; but ameek and quiet fubmiffion to his will,andcompliancewith his deſigns, is the beſt expedient to procure our freedom. There is not one circumſtance of trouble befals you, without his order ; nor can you expect deliverance, but by order from him.

Rule 2. Study the transcendent evil offin, and what the demerit of the least fin that ever you committed is. 'This will becalm your tempestuous ſpirits, and at once work them into contentation with your preſent ſtate, and admiration that it is no worſe, Lam. iii. 22, 39, 40.

Confider, thou querulous and diſcontented foul, that the wages of fin isdeath, Rom. vi. ult. that tribulation, anguiſh, andwrath, are due, by law, to every foul of man that doth evil; that ſo often as we have finned, fo. often have we de-

hell : and ſhall we then charge God with ſeverity, for ſcourging us with the rods of gentle, fatherly, chaſtiſements ? Is this hell ? Dare you ſaythe ſevereſt afflictionthat ever was uponyou, is above the demerit of your fin ?

It is true, indeed, the Lord tells Jerufalem, that she had " received of his hand double for allher ſins," Iſa. xl. 2. But that is not the language of ſtrict justice, but of compaſſions rolled together. There is nota gracious ſoul in allthe world, butwill readily ſubſcribe Ezra's confeſſion, that God hath af-

454 A Sermon preachedat the flicted it leſs than its iniquities deſerve, Ezra ix. 13. Oh! if once we meaſure our afflictions by our ſins, we shall admire they are ſo few, ſo mild and gentle as they are!

Rule 3. Confider, what a difference there is betwixt the faints meeting with afflictions, and their parting with them.

Youmeetthemwith trembling and astonishment,butyou ſhall part with them with praiſe and thanksgiving ; bleffing God for the manifold bleſſings they have inſtrumentally conveyed to your fouls. It isgoodfor me, faith David, that I havebeen afflicted. By theſe things ſin is prevented, diſcovered, and mortified ; the infnaring world imbittered, and the reft to come ſweetened.

Manyother excellent rules maybe added : try theſe, andthe bleſſing of the Spirit accompanythem.

To conclude ; be not ſwallowed up offorrows forwhat you have loft, but balance all the troubles of this life with the hopes of the next. Your dearchildren are gone, your ſweet husband is gone; but conſider who took them, and whither. It is faid of Enoch, Gen. v. 24. "He walked with God, and " was not, for God took him." Mr. Upton is not, andyet he is he is not with men, he is with God: he ceaſes notto be, though he ceases to breathe he is taken away, but God tookhim: he is better where he is, than where he was : though he be not in your boſom, he is in Chrift's.

Imitate his zeal,plain-heartedneſs, diligence induties, and you ſhall ſhortly meet him again, and never part any more; ITheff. iv. 15, 16, 17, 18. " For this we ſay by the word of " the Lord, that we which are alive, and remainto the com " ing of the Lord, ſhall not prevent them which are afleep. " For the Lord himself ſhall defcend from heaven with a fhout, " andwith the voice of the archangel, andthe trump of God: " and the dead in Chriſt ſhall riſe firſt: Then we which are " alive, and remain, ſhall be caught up together with them " in the clouds, to meet the Lord in the air: And ſo ſhall we " ever be with the Lord. Wherefore comfort one another "with theſe words." Did you but know the deep emphasis oftheſewords, ever with the Lord; Idoubtnot, butyouwould find comfort enough in them for yourself, and a great over. plus for the comforting of others .

AN ΕΧΡOSITION

OF THE ASSEMBLY's CATECHISM,

With Practical Inferences from each Queſtion : As it was carried on in the Lord's Days Exerciſes in Dartmouth, in the first Year of Liberty, 1688.

THE PREFACE.

HAT catechizing is an ordinance of God, few will doubt, when they confider the apostles did firſt lay the fundamentalsofreligion ; Heb. vi. 1. And" fed babes with "milk, teaching them the firſt principles of the oracles of " God," Heb. v. 12. and queſtionleſs taught them in that manner, which was moſtſuitable to the capacity of the learners, which may wellbe ſuppoſed to be by plain and ſhort queſtions, and ſuitable anſwers thereunto ; and therefore this has beena conſtant practice inthe church of God ; and theprimitive church had a particular perſon appropriated thereunto, whomthey called Catechist.

Andfo all well-governed, and wifely managed churches, have ſtill maintained and uſed it, as knowing the neceſſity and usefulneſs thereof; for the younger fort to inform them in the principles of that religionwhereinto they were baptized ; and for the eſtabliſhment of the adult and more aged therein.

Hence have iſſued thoſe little compoſures of all the fundamental doctrines of faith and practice ſo handled (which we call Catechiſms) in the churches ; and particularly in ours, whereof there are many and divers, whoſe authors have well deſervedfor their endeavours to inform and edify the people thereby.

But among them all, none excel this little catechiſm of the Affembly, for orthodoxy, fulness, and method. Andbecauſe the answers therein are ſome of them pretty

456 An Epistle to the Reader. large, andtreatofthe most profound mysteries of our religi on; therefore ſeveral perſons have bestowed their good and laudable pains, ſome indeſcanting more largely, and proving byſcripturalreaſons theparticulars: onehasſhewn the harmony thereofwiththe articles andhomilies of the church of England(deſigned, Iſuppoſe, to removethe prejudice which fome have taken against it) : others have parted the queſtions and anſwers into ſeveral littleones, under each,to makethem more intelligible to younger ones, andmoreeasytoberemembred.

Amongwhom, worthy, orthodox, and excellent Mr. John Flavel may be ranked, who among other of his many moſt profitable labours, applied himself to the chewing of this bread of life, or crumbling it into ſmallerpieces, for the con venience of children, and, indeed, of all ; wherein(as inallhis other works) he hath ſhewn himselfa workman, that needs not to be ashamed.

There needs no other recommendation to this Posthumous piece, but the worthy author's name ; he was removed before he had completely finiſhed it; he had prepared his queſtions and anſwers upon the ſecond petition of the Lord'sPrayer; but lived not topropoſethem in the public congregation. God thentranſlatedhim into his kingdom ofglory above, while he was ſo induſtriouſly endeavouring topromote the kingdom of gracebelow.

The other five remaining questionsandanſwers(tocomplete the work) were done by a ruder hand; as maybe easily dif cernedby any obſervant reader, who will find himſelftransferred from a plain, clear, anddelightful ſtile, method and manner, intomore rough, diſorderlyand unpleaſfant ones ; for, who, indeed, could equal this divine labourer ? Not the compleater; who would account himself tohave made very great attainments indivinity and uſefulness, if he were left but a few furlongs behind him.

Let the reader uſe and peruſe this piece, and he will fee cauſe to bleſs God for the author. ALE.

TO THE READER. THE Divineprovidencehavingunexpectedlycaftmylot, for a fewdays, in Dartmouth,wherethatbleſſedman of God, Mr. John Flavel,did formanyyears honour Chrift, and

An Epislle to the Reader. 457 was honouredbyhim ; I have been favoured with a fight of thatmoſt judicious explication of theAſſembly's Catechism, which is emitted herewith.

Being defired to teſtify my reſpect to the worthyauthor, by prefacing this excellent labour of his with a few lines ; I can truly ſay, (as ſometimes Beza of Calvin), Now Mr. Flavel is dead, life will be leſs ſweet, and death leſs bitter to me. My heart bleeds to look on this deſolate place, and not to fee him, that, whilst living, was the glory of it.

But neitherthe author, nor his writings, ſtandin need of the commendation of others, much leſs ofmine.

His works, already publiſhed,have made his name precious inboth Englands; and it willbe ſo, as long as the earth ſhall endure.

There are ſome confiderations which may caufe the reader to expect (and he will not find himſelfdisappointed therein) that which is extraordinary in this little manual; for the author's heart was very much engaged indoing this ſervice for Chriſt, in thus feeding his lambs. And he did himſelſdeſign the publication of what is here committed tothe preſs ; and was very defirous (with an holy ſubmiſſion to the will of God) tohave perfectedthis work before his deceaſe ; buthad strange intimations that he ſhould finiſh his courſe before that could bedone.

Whenhedid, viva voce, deliverhis meditations, there were many enlargements, and lively paffages,which are nothere inferted : nevertheless,here is as much as hethoughtneedful for public view, not being willing that his book ſhould be voluminous.

Inhis laſt Catechetical exerciſe, concerning Hallowing the name of God, he was exceedingly enlarged; but he musthimfelfgo into thekingdom ofglory, whenhe intended to have difcourſed on that petition, Thy kingdom come. He alſo began ſomemeditationson the Joys ofheaven ; but before he had an opportunity to expreſs what had been in his heart, the Lord Jeſus ſaid unto him, " Enter thou into the " joy ofthy Lord." And thus doth it happen manytimes to theeminentand holy ſervants of God.

Another confideration, recommending what comes herewith, is, that it was amongst Mr. Flavel's laſt works. The (εξοδια ρημαία) laſt ſayings of wife and great men have been esteemed oraculous ; and the Scripture puts an emphasis on the last words of David, the ſweet finger of Ifrael, 2Sam. VOL . VII. Mmm

458 An Exposition of the Assembly's Catechism. xxiii. 1. Not that thoſe were the laſt words that ever David ſpake, only theywerewritten not long before his death, when he was come near heaven .

So was what is nowput into the reader's hand, writtenby Mr. Flavel not longbeforehis tranflation to the world offouls, where the ſpirits ofjuſt men are made perfect.

There was a more than ordinary prefence of God with him tohis laft ; and in his last day, not the lastfermon that he preached (which was June 21, 1691.) he did more than once furprize his hearers with an intimation, that that might be the lasttime he ſhould ſpeak to them inthe name of the Lord. And was notthen the ſecret of the Lord with him ?

Dartmouth willknow, and Devonshire willknow, thatthere has been a prophet among them. Andnow my soul bleeds to look on the dear flock of God, which are as theep without a ſhepherd. The Lord Jeſus, the great Shepherd of the sheep, have compaſſion on them, andgive them a fhepherd like to his bleſſed ſervant Flavel, whodid for manyyears feedthemwith knowledge,and with underſtanding.

Dartmouth, March 21st, 1692. INCREASE MATHER.

AN EXPOSITION

OF THE

ASSEMBLY's SHORTER CATECHISM W

Question I. Of Man's chief End. HAT is the chief end of man ?

A. Man's chief end is to glorify God, and to enjoy himfor ever.

Q. 1. Seeing a chiefſuppoſeth an inferiorend; what is that inferior end for which man was made ?

A. It was prudently, ſoberly, and mercifully, to govern, uſe, and diſpoſe of other creatures in the earth, ſea, and air, over which God gave man the dominion ; Gen. i. 26. And God faid, letus make man inour image, after ourlikeneſs:

An Exposition of the Affembly's Catechism. : 459 and lethim have dominion over the fiſh of the ſea, and over the fowl of the air, and overthe cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

So Pfal . viii. 6. Thou madeſt him to have dominion over theworks ofthyhands ; thou hast put allthings under his feet.

Q. 2. Whatthen is tobe thought of thoſe men,who being wholly intent upon inferior things, forget and neglect their principal end? : A. They are dead whilst theylive ; 1 Tim. v. 6. But ſhe that liveth in pleaſure, is dead whilſt ſhe liveth : They have their portion in this life ; Pfal. xvii. 14. From men of the world, which have their portion in this life, and their end is deſtruction ; Phil.

Q. 3.How can manglorify God,feeinghe is perfectly glorious in himself?

A. Man cannot glorify Godby adding any new degree of glory to him ; Job xxxv. 7. If thou be righteous, what giveſt thou him, but by manifeſting his glorywith the lips ? Pfal. 1.

23. Whoſo offereth praise, glorifieth me ; or with the life; Matth. v. 16. Let your light ſo ſhine before men, thatthey may fee your good works, and glorify your Father which is in heaven.

Q. 4. Wherein conſiſts the enjoymentof God ? A. It confifts, first, in the facial viſion of him in heaven. Secondly, in full conformity to him ; 1 John iii. 2. But we know, that when he ſnall appear, we shall be like him, for we

him as he is. Thirdly, in that full fatisfaction which refults from both the former ; Pfal. xvii. 15. Iſhallbe fatisfied when I awake with thy likeneſs .

Q. 5. Can none enjoy him inheaven,who do not glorify himon earth ?

A. No adult perſon can ſcripturally expect happineſs in heaven without holineſs on earth ; Heb. xii. 14. And holineſs, without which no man ſhall fee the Lord. Rom. viii. 30. Whom he justified, them he alſo glorified. Q.6. How comes the glory andenjoyment of God our chief end?

A. He is our Maſter, and rightful Owner and Benefactor ; we receiveourbeing and prefervation fromhim, of him, and through him, andtherefore to him be allthings, Rom. xi. 36.

Q.7. Do all inen make God their chiefend ?

A. No, they do not; ſome make their ſenſual pleaſure their chiefend: Phil. iii. 19. WhoſeGod is their belly : and Mmm 2

460 An Exposition of the Affembly's Catechism. ſome the world, Col. iii. 5. Mortify thereforeyour members which areupon the earth, and covetouſneſs, which is idolatry.

Q. 8. What are the ſigns of aman's making himself his chiefend?

A. Thoſe make themselves theirchiefend, who aſcribe the glory ofwhat they have, or do, to themſelves, andnot to God; Dan iv. 30. The king ſpake, andfaid, Is not this great Babylonwhich Ihave built? Ifa. x. 18. For he faith,Bythe ftrength of my hand have I done it ; and by my wisdom, for I am prudent; therefore they facrifice totheirown net, and burn incenſeunto their drag, Hab. i. 16.

Q. 9. Why are theglorifying andenjoyingof Godput together, asmaking up our chief end ?

A. Becauſe nomancanglorify God, that takes him not for his God ; and none takes him for his God,thattakes him not for his fupremegood ; andboth theſe being effſentially included in this notion of the chief end, are therefore juftlyputtogether. Q10. What is the firſttruth inferredhence? A. ThatGodhath dignified inan above all other creatures on earth, in giving him a capacity of glorifying Godhere, and ofenjoying him hereafter .

Q. 11. What is the ſecond truth inferred hence ? A. That the foul of manis not annihilated bydeath, but advancedby it ; Phil i. 21. To die is gain. V. 23. Having a defire to depart, and tobe with Chrift, which is farbetter.

Q. 12. What is the third truth inferred hence ?

1 A. That itis the duty and wisdom of every Chriftian to renounce, deny, and forfake all inferior intereſts and enjoyments, whentheycome in competition with the glory of God, and our enjoyment of him: Luke xiv. 33. So likewife who. foeverhe be ofyou, that forſaketh not allthat he hath, he cannotbemydiſciple. Q. 13. What is the fourth inferencehence? A. That we are to abhor and renounce all thoſe doctrines and practices, that debaſe the glory of God, and exalt and magnify the creature.

Of the Scriptures as our Rule. WHat ☑Hat rule hath Godgiven to direct us how

Queft. 2. wemay glorify and enjoy him ? A. The word of God, which is contained in the fcriptures of the OldandNew Testament, is the only rule to direct us botu wemayglorify and enjoyhim.

An Exposition of the Affembly's Catechism. 461 Q1. How can the ſcriptures be called the word of God, feeing the things containtedthere, were ſpoken andwritten bymen?

A. They are truly and properlycalledthe word of God, becauſethey came notby the will of man ; but holy men of God ſpake as they were moved by the holy Ghost, 2 Pet. i.21 .

Q. 2. What are the principal arguments to perfuade us that the ſcriptures are ofdivine authority and infpiration ?

A. Three things eſpecially convince us : First, The holineſs of the doctrine therein contained. Secondly, The awful efficacy thereof on the foul. Thirdly, The uncontroulable miracles by which they are fealed, put it beyondall rational doubt that they are the very words of God.

Q. 3. What is theholiness of the ſcriptures? andhow doth thatprovethem to be God's word ?

A. The holiness of the ſcriptures doth appear intwo things: First, In commanding and encouraging whatsoever is pure, and holy ; Phil. iv. 8. Whatſoever things are pure. Secondly, In forbidding all unholineſs, under pain of damnation ; 1 Cor. vi. 9. Know ye not, that the unrighteous ſhall not inherit the kingdom of God, &c. This ſhews that they came not from Satan, being croſs to his deſign ; nor from man, it being against his corrupt nature ; and therefore from God only.

Q. 4. What is their authorityand efficacyonthe foul ? and howdoth thatprove them divine ?

A. Their authority, and efficacyontheſoul,conſiſts in three things : First, In the power they have to ſearch and diſcover the fecrets of men; Heb. iv. 12. The word of God is quick and powerful, and ſharper than anytwo edgedſword, piercing eventothe dividing aſunder offoul and ſpirit, and ofthejoints andmarrow; and is a difcerner of the thoughts and intents of theheart. Secondly, In their converting efficacy, changing and renewing the ſoul ; Pfalm xix. 7. The law of the Lord is perfect, converting the foul. Thirdly, In their chearing and reftoring efficacy,when the ſoulis caſtdownunder any inward or outward trouble; Pfal. xix. 8. The ſtatutes of the Lord are right, rejoicing the heart. No human power can do ſuch things as theſe ; John xvii. 17. Sanctify them through thy truth ; thy word is truth.

Q. 5. How do miracles confirm it ? A. Becauſe all proper miracles are wrought only by the band of God: John iii. 2. Andnomancandotheſe miracles

462 An Expofition of the Assembly's Catechism. thatthou doſt, except God be with him : and ſo are his feal to whatsoeverhe affixes them, anditconſiſts not with his truth and holineſs to ſet it to a forgery.

Q. 6. What was the end ofwriting theword ? A. That the church to the end of the world might havea fure, known, ſtanding rule totryandjudge allthings by, and not be left to the uncertainty of traditions ; John v. 39. Search the ſcriptures, forinthem ye think ye have eternal life, and they are they which testify ofme.

Q. 7. Dothnotthe authorityof the ſcriptures depend on the church, fathers, and councils ?

A. No, the ſcriptures are notbuilt on the authority of the church, but the church onthem ; Eph. ii. 20. And are built on the foundation of the apostles and prophets, Jeſus Chrift himſelf being the chief corner-ſtone. And as for councils and fathers, the ſcriptures are not to be tried by them ; but they by the ſcriptures ; Ifa. viii 20. To the law and to the teſtimony; ifthey ſpeaknot according to this word, it is be cauſe there is no light in them

Q. 8. What may be fairly inferred from this propoſition, thattheſcriptures are the word of God ?

A. Three things may be hence inferred. First, The per fection of the ſcriptures, which being the only rule given by God, muft thereforebe perfect. Secondly, That it is the right of common people to read them ; John v. 39. Search the ſcriptures, Acts xvii. 11. Theſe were more noble than thoſe of Theffalonica, in that they received the word with all readi neſs ofmind, and ſearched the ſcriptures daily, whether thoſe things were ſo. Thirdly, That we owe no obedience to the injunctions of men, fartherthan they are fufficiently warrant edby the written word ; Matth. xv. 9. But in vain do they worſhip me, teaching fordoctrines the commandments of men.

Queſt. 3.W

Of Faith and Obedience. Hat do the fcriptures principally teach?

A. The fcriptures principally teach what man is to believe concerning God, andwhat duty God requires of man.

Q. 1. Whyis faith conjoinedwith obedience, andput beforeit?

A. Becauſe faith istheprinciple from whence all obedience flows; s; and no man can perform any duty aright in the eſtate ofunbelief; Heb. xi.6. But without faith it is impoffible to pleaſehim ; for he that cometh to God,must believethatheis,

An Exposition of the Assembly's Catechism. 463 Q.2 . Can therebe no faving faithwhere the ſcriptures are not known and preached ?

A. No ; for the apostle faith, Rom. x. 14, 15. How then ſhall they callon him inwhom they have not believed ? and how ſhall theybelieve in him ofwhomthey have not heard ? andhow shall they hear without a preacher ? and how shall they preach exceptthey be ſent ? And ver. 17. So then, faith comethby hearing, and hearing by the word of God.

Q. 3. Are not we boundto believe what learned men teach us, as points of faith, though the things they teach be not contained in the word of God.

A. No ; ifthe things they teach benotcontained exprefly, orby neceſſary conſequence in the word of God, we are not obliged to believe them as points of faith ; Ifa. viii. 20. To the law, and tothe teftimony, if they ſpeak not according to this word, it is becauſe there is no light inthem : Gal. i. 8.. Though we, or an angelfrom heaven, preach any othergoſpel untoyou, than that which we have preached untoyou, let himbe accurfed. And Chriſt hath charged us, Matth. xxiii.

10. To call no man maſter, for one is your maſter, even Chrift.

Q. 4. Arethere ſomethings in fcripture more excellent than others ; becauſe it is faid,the ſcriptures principally teachmatters of faith andduty?

A. Every part of ſcripture is alike pure ; Prov. xxx. 5. Everyword of God is pure, and of equal authority, but not of equal weight ; as ſeveral pieces ofgold are alike pure, and of the ſame ſtamp, but not ofequal value.

Q. 5. What may be inferred hence for uſe ? A. First, Hence it is ourduty to examinewhatwe hear, by the word ; and not receive any doctrine becauſe menconfidently affirm it, butbecauſe the ſcriptures require it ; Acts xvii. 11. Theſe were more noble than thoſe of Theffalonica, in that they received the word with allreadineſs ofmind, and ſearched the ſcriptures daily, whether theſe things were ſo. Secondly, That the Chriſtian religion is not notional, but practical; and that impractical faith ſaves no man ; James ii. 20. Faith without works is dead.

God is a Spirit. Hat is God ?

Queſt. 4.W

A. God is a Spirit, infinite, eternal and unchangeable in hisbeing, wisdom, power, holiness, justice, goodnefs, andtruth.

464 An Exposition of the Affembly's Catechism. Q. 1. Can the nature of God be defined, ſo as menmay expreſs properly and strictly what God is ?

A. No; Job xi. 7. Canſtthou by ſearching find out God? canſt thou find outthe Almighty unto perfection ? We do then conceive moſt rightly of God, whenweac knowledgehim tobe unconceivable : and therefore, onebeing aſkedthequestion, what God is ? anſwered rightly ; IfI fully knewthat, I ſhouldbe aGod myself; for God onlyknowshis own effence.

Q. 2. How manyways are thereby which men mayknow and deſcribe the nature of God, though ſtill with imperfect knowledge?

A. There are two ways ofknowing God in this life. First, Byway of affirmation ; affirming that of Godby way of emi nence, which is excellent in the creature ; as when we affirm him tobewile, good, merciful, &c. Secondly, Byway of ne: gation, when we remove from God, inour conceptions, all that is imperfect in the creature; ſo we ſay,God is immenfe, infinite, immutable ; and in this ſenſe we alſo call him aSpirit, i, e. he isnot a groſs corporeal ſubſtance.

Q. 3. Howmany forts of ſpirits are there ? and of which fortis God?

A. Therebe two forts of ſpirits, created and finite, as an gels, and the fouls of men are. Secondly, Uncreated, andin finite; and fuch a SpiritGod only is, infinitely above allo therſpirits.

Q. 4. IfGodbe a Spirit, inwhat ſenſearewe to underſtand allthoſe ſcriptures whichſpeakofthe eyes of the Lord, the eats and hands of God ?

A. We are to understand them as expreſſions of God, in condeſcenſion to the weakness of our understanding; evenas theglory ofheaven is expreſſed to us in ſcripture by a city, andthe royal feast. Theſe ſhadows are useful to us whilftwe are in the body; butwe shallknowhim inheaven after amore perfectmanner.

Q. 5. What may be inferred from the ſpiritual natureof God?

A. Hence learn, that it is both finful and dangerous to frame an image or picture of God. Who can make an image of his foul, which yet is not ſo perfect a ſpirit as God is ? And as it is ſinful to attempt it, ſo it is impoffible to do it ; Deut. iv. 15, 16. Take ye therefore good heed unto yourſelves; for ye ſawno manner of fimilitude, on the day thatthe Lordſpake toyou in Horeb, out of the midst of the fire; leſt ye corrupt

An Expofition of the Affembly's Catechism. 485 yourſelves, and make you a graven image, the fimilitude of anyfigure, or.

Q. 6. What elſe maybe inferred from thence ? A. Thatour fouls are the moſt noble and excellent part of us, whichmoſt resembles God; and therefore our chief regard and care ſhould be forthem, whatever becomes of the vilebody ; Matth. xvi. 26. For what is a man profited, if he gain the wholeworld, and lofe his own foul ? Or what ſhall a imangive in exchange for his foul ? Q. 7. What further truth maybe inferredhence ? A. Thatmen ſhould beware ofſpiritual fins, as well as of groſs and outward fins ; for there is a filthineſs of the ſpirit, as well as of the flesh ; 2 Cor. vii. 1. Let us cleanſe ourſelves from all filthineſs of fleſh and ſpirit; and as God fees them, fo he greatly abhors them, as fins that defile the nobleft part of man, on which he ſtamped his own image.

Q. 8. What alſo may be inferred from hence ? A. Hence we learn, that ſpiritual worſhip is moſt agreeable to his nature and will; and the more ſpiritual it is, the more acceptable it willbe tohim ; John iv. 24. God is a Spirit, and they that worſhip him, muſt worship him in ſpirit and in truth. Externals inworſhip are of little regard with God; as places, habits, geſtures, &c.

Apply this, First, To ſuperſtitious men, Iſa. lxvi. 1, 2, 3 . Secondly, To children, that ſay aprayer, butmind not to whom, nor what they ſay.

Of God's Infinity. HAT is the ſenſe and meaning of this word, [infinity ?] Queft.J. WHA

A. It fignifies that which hath no bounds or limits, within which it is contained, as all created things are.

Q. 2. Inhowmany reſpects is Godinfinite? A. God is infinite or boundleſs in three reſpects .

First, In reſpect of the perfection of his nature; his wifdom, power, and holineſs, exceed all meaſure and limits ; as Sam. ii. 2 There is none holy as the Lord, &c . Secondly, In reſpect of timeand place ; no time can meaſure him ; Ifa. Ivii. 15. Thus faith the high, and lofty One, that inhabiteth eternity ; 1 Kings viii. 27. Behold the heaven ofheavens cannot contain thee, how much leſs this houſe which I have built ? Theheaven of heavens contains all created beings ; but not VOL . VII. Nnn

466 An Exposition of the Affembly's Catechism. the Creator. Thirdly, In reſpect of his incomprehenfibleneſs, bythe understanding of all creatures ; Job xi. 7. Canft thou by ſearching find out God ? Canſt thou find out the Almighty to perfection ?

Q. 3. IfGod be thus infinite, and no understanding can comprehend him, how then is itfaid in I John iii. 2. We ſhall fee him as he is ?

A. The meaning is not, thatglorified ſaints ſhall comprehend God in their understandings ; but that they ſhall have a true apprehenfive knowledge of God ; and that we fall fee him immediately, and not as we do now through a glaſs darkly.

Q. 4. What is the firſt leſſon to be learnt from God's infi nity?

A. That therefore men ſhould tremble to fin even in ſecret; Pfal. cxxxix. 11. If I fay, furely the darkneſs ſhall cover me, eventhe night ſhall be light about me .

Q. 5. What is the ſecond inſtruction from hence ? A. The fecond inſtruction is, That there is an infinite evil in fin, objectively confidered, as it is committed against an infinite God; and therefore it' deſerves eternal punishment; and no fatisfaction can poffibly be made for it, but by the blood of Chrift ; 1 Pet. i. 18. Forafmuch as ye know that ye were not redeemed with corruptible things, as filver andgold -but with the precious blood of Chrift.

Q. 6. What is the third inſtruction from God's infinity? A. The third inſtruction is, that those who are reconciled to God in Chriſt, need not fearhis ability to perform anymercy forthem; for he is able to do exceeding abundantly above all thatwe can askor think, Eph . iii. 20. Andthoſe that are not reconciled, are in a very miferable condition, having infinite power ſet on work to punish them ; 2 Theff. i. 9. Whe ſhallbe punished with everlasting deſtruction from the pre fence of the Lord, andfrom the glory of his power.

Q. 7. What is the fourth inftruction from God's infinity ? A. That no place can bar the acceſs of gracious fouls te God : They are as nearhim in adungeon, aswhen at liberty; and that he knows theirthoughts, when their tongues cannot utterthem .

[Eternal.] HAT is it to be eternal, as God is ? W A. The eternityof God is, tobewit without beginning, and without end; Pfal. xc. 2. From everlafting

Queſt. 1 . to everlasting thou art God.

An Expofition of the Affembly's Catechifm. 467 Q. 2. How doth God's eternity differ from the eternity of angels, andhuman fouls ?

A. It differs in two reſpects ; First, In this, that though angels, and the fouls of men ſhall have no end ; yet they had a beginning, which God had not. Secondly, Our eternity is by gift from God, or by his appointment ; but his eternity is neceffary, and from his own nature. Q. 3. In what ſenſe is the covenant called an everlasting covenant?

A. The covenant is called an everlasting covenant, 2 Sam. xxiii. 5. becauſe the mercies of it, conveyed to believers, as pardon, peace, and ſalvation, are mercies that ſhall have no end. : Q.4. Inwhatſenſe is the goſpel everlaſting ? A. The gofpel is called the everlasting goſpel, Rev. xiv. 6. becauſe the effects thereof, upon the fouls it fanctifies, will abide in them for ever.

Q. 5. In what ſenſe is the redemption of Chrift called the eternal redemption? A.. The redemption of Chriſt is called eternal redemption in Heb. ix. 12. becauſe thoſewhom he redeems by his blood, ſhall never more come into condemnation ; John v. 24. Не that heareth my word, and believethon him thatfent me, hath everlasting life, and ſhall not come into condemnation, but is paffed from death unto life.

Q. 6. Why is the laſtjudgment of the world by Chriſt, calledeternaljudgment?

A. The last judgment is called eternaljudgment, notbecauſeGodjudgedmenfrom eternity, or becauſe the day of judgment ſhall laſt to eternity ; but becauſethe conſequences of itwill be everlasting joy or mifery to the fouls of men; therefore it is called eternal judgment ; Heb. vi. 2.

Q. 7. What may wicked men learn from the eternity of God?

A. Hence wicked men may fee their own miſery in the perfection of it ; that they will have an eternal enemy to avenge himſelf upon them for ever, in the world to come ; 2 Theff. i. 9. Who fhall be punished with everlafting deftruction, from the prefence of the Lord.

Q. 8. What may good men learn from it ? A. That their joy and happiness will be perfect and endlefs, whohavethe eternal God for their portion ; Pfal. xvi. 1F.. Nnn 2

468 An Exposition of the Affembly's Catechism. In thypreſence is fulness ofjoy, at thy right hand there are pleaſures for evermore. Q9. What may all men, good andbad, learnfrom it ? A. All men may learn three things from the eternity of God: First, That their life is athing ofnoughtcomparedwith God ; Pfal . xxxix. 5. Mine age is as nothing before thee.

Secondly, That ſins, or duties, long ſincecommitted, or performed, are all preſent before God. Thirdly, That God can neverwant opportunity todo his work, and carry on his de figns in the world. All time is in the hand of the eternal God ; Rev. xii. 12. The devil is come downunto you, havinggreat wrath, becauſe he knoweth thathehathbut a ſhort time.

The Epiſtle to the Reader,

Quest. W of God's Unchangeableness. HAT ſcriptures plainly affert this attribute?

A. Exod. iii. 14. And God faid unto Mofes, I AM that I AM. Dan. vi. 16. For he is the living God, and stedfast for ever ; James i. 17. Withwhom is novariableneſs, neither ſhadow of turning.

Q. 2. Whence doth God's immutability flow ? A. The immutability of God flows from the perfectionof his nature, to which nothing canbe added, and from which nothing canbe taken away. If any thingcould be added to makehim better than he is ; orif anythingcouldbe taken away, tomakehim leſs goodthan heis, thenhe were not the chiefest good, and, conſequently, not God. Q. 3. Bywhatother argument proveyou his immutability? A. I prove it from the eternity of God. IfGodbe eternal, hemustbe immutable : for ifhe change by addition of ſomething to him he had not before, then there is ſomething in Godwhich hehad not from eternity :And ifhe change by diminution, then therewas ſomething in God from eternity, whichnow is not , but from everlasting to everlasting he is the fame God, and therefore changeth not.

Q. 4. But it is ſaid, God repents, and repentance is a change: How then is he unchangeable, and yet repents?

A. In thoſe phrases God ſpeaks to us, as we muſt ſpeak of, and to him ; not properly, but afterthe manner of men ; and it onlynotes achange in his outward providence, not in his nature.

Q. 5. But how could Godbecome man, andyet no change madeonhim ?

A. There is a twofold change ; one active, made by God, that we allow: He made achange upon ournatureby uniting

An Expofition of the Afſſembly's Catechism. 469 itto Chrift; but a paſſive change made upon God,wedeny. The nature of man was made more excellent, but the divine nature was ſtill the fame.

Q. 6. What is the firſt inſtruction from God's immutability ? A. That thoſe that are most unchangeable in holineſs, are most like God : Lethimthat isholybeholy ſtill.

Q. 7. What is the ſecond inftruction hence ? A. That the happiness of God's people is firm andfure,being ſtilluponthe word ofan unchangeable God ; Mal. iii. 6. For I am the Lord ; Ichange not : therefore ye ſons of Jacob arenot confumed, Heb. vi. 18.

Q. 8. What is the third inſtruction from this attribute ?

A. That the hopes of all wicked men are vain, being built upon apreſumption, that God will not deal with them as he hath threatened he will do.

Q. 9. What is the laſt inſtruction from God's immutability? A. That Chriſtians maytake as much encouragement now from the nature,word, andprovidence of God, as the faints in any former generation did, or might do ; for he is the fame now he was then.

Queſt. 1. H of God's Wisdom. OW manifold is the wisdom of God?

A. There is a perſonal and eſſential wisdom of God; the perfonal wisdom is the Son of God; 1 Cor. i. 24. Chrift, the power of God, andthe wisdom of God ; Col. ii. 3.

Inwhom are hid all the treaſures of wisdom and knowledge. The effential wisdom of God is the eſſence of God; of which this question ſpeaks .

Q. 2. What is the eſſential wisdom of God? A. The eſſential wisdom of God is his moſt exact andperfect knowledge ofhimselfandall his creatures, and his ordering and diſpoſing them in the moſt convenientmanner, tothe glory of his own name ; Eph. i. 11. According tothe purpoſe ofhimwho worketh allthings after thecounſel of his own will.

Q. 3. What is the firſt property of God'swisdom? A. The firſt property is, he is onlywife; Rom. xvi. 27. To God, only wife, be glory: And whatsoever wisdom is in angels, ormen, is all derived and borrowed from God, buthis from none; Ifa. xl. 14. With whom took he counſel ? and who inſtructed him, and taughthim inthe path ofjudgment, and taught him knowledge, and ſhewed to him the way of understanding? Q4. What is the ſecond property of God's wisdom ?

470 An Exposition of the Affembly's Catechism. A. The ſecond property is, thathe is incomprehenfible in his wisdom ; Rom . xi. 33, 34. O the depth of the riches,both of the wisdom and knowledge of God, &c.

Q. 5. What is the thirdpropertyofthe wisdom of God ? A. The third property is, that God is perfectly wife, which no creatures, no, not the very angels in heaven are ; Job iv. 18. And his angels he chargeth with folly.

Q. 6. What is the moſt glorious and eminent diſcovery of thewisdom of God ?

A. The moſt glorious diſplay of the wisdom of God, was in the work of our redemptionby Jeſus Chriſt ; Col. ii. 3. In whom are hid all the treasures of wisdom and knowledge; 1 Cor . i. 24. Chriſt the wisdom of God. Q. 7. What is the firſt inſtruction from God'swiſdom ? A. The firſt inſtruction is, that God is a fit object of our truſt, dependance, and refignation;Ifa. xxx. 18. And thereforewill the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you ; for the Lord is aGod of judgment; bleſſed are all they that wait for him.

Q. 8. What is the ſecond inſtruction from hence ? A. Thefecondinſtruction is,thatit is a dangerous arrogancy in the creature, either to preſcribe unto God, and direct his Maker ; Job xxi. 22. Shall any teach God knowledge, feeing he judgeth thoſe that are high ? Or to quarrel withhis providences, as not fo fit and convenient as they ſhouldbe; Job xl.

2. Shall he that contendeth with the Almighty inſtruct him? He that reproveth God, let him anſwer it.

Q.9. What is the third inſtruction from it ? A. That the people of God have much reaſon to quiet, and encourage themſelves, when crafty and fubtil enemies furroundthem ; for the foolishness of God is wifer than men, 1 Cor. i. 25. Q. 10. What is the fourth inſtruction from God's wisdom ? A. The fourth inftruction is, thatthetrue way to wifdom, istobeſenſible of your own folly ; 1 Cor. iii. 18. If any man among you feemeth to be wife in this world, let him become a fool, that he may be wife. And to apply ourſelves by prayer to Godthe foundation ofit, Jam. i. 5. Ifany man lack wifdom, lethim afk it of God.

Q. 11. What is the laſt inſtruction from God's wisdom ? A. That the ſtudy of Chriſt, and of the ſcriptures, is to be preferred to all other ſtudies in the world ; Col. ii. 3. Inwhom are hid all the treasures of wisdom and knowledge. And

1 47 the ſcripturescontain all that wisdom which is for ourſalvation ; An Expofition of the Affembly's Catechism.

1 Cor. ii . 17. But we ſpeak thewisdom of God in a mystery, eventhe hidden wisdom which God ordained, before the world, unto our glory.

of God's Power. Queſt. 1. What isthe power of God? A.An eſſential property of his nature, wherebyhecando allthings thathe pleaſes to have done; Jer. xxxii.

17. Ah Lord God, behold, thou hast made the heavens and the earthby thy great power, and ſtretched-out arm ; and there is nothing too hard for thee.

Q. 2. What evidences have we before our eyes of the al- - mighty power of God ?

A. It appears in the creation of the world ; Rom. i. 20. Forthe inviſible things of him, from the creation of the world, are clearlyfeen, being understood by the things that are made, evenhis eternal power and Godhead. And its fuftentation ; Heb. i. 3. Who upholdeth all thingsby the wordofhis power. Q.3. Did God's power ever act its utmost? A. No ; he can do more than ever he did, or ever will do ; Matth . iii. 9. God is able of theſe ſtones to raiſe up children unto Abraham, Matth. xxvi. 53 .

Q.4. Are there not ſome things which God cannot do ? A. Yes, there are; but they are ſuch things as are inconſiſtent with his truth and holiness ; Tit i. 2.-which God, thatcannot lie; 2 Tim. ii. 13. He cannot deny himſelf.

Q.5. What is the firstthing inferred from God's power ? A. That all the creatures neceffarily depend on him for. what ability they have ; and without the permiffion of the ſupreme power they can do us no hurt ; John xix. 11. Thou couldeſt have no power againſtme, except it were given thee from above.

: Q. 6. What is the ſecond inference from hence ? A. Thatthedifficulties which lie inthe way of the promiſes, needbe no ſtumbling-blocks to our faith ; Rom. iv. 20, 21 . He ſtaggered not atthe promises through unbelief, being fully perfuaded, that what he had promiſed he was able alfo to perform.

Q. 7. What is the third inference from this attribute ? A. The faints need not be ſcared at the greatneſs of their fufferings ; their God can carry them through ; Dan. iii. 17 . OurGod, whom we ferve, is able to deliver us from the burning fiery furnace.

1 Q. 8. What is the fourth inference ?

472 An Exposition of the Affembly's Catechism. A. That the falvation of God's people iscertain, whatever theirdangers be, being keptby this mighty power ; 1 Pet. i. 5. Who are keptby thepowerof Godthrough faithunto falvati

011. Q. 9. What is the laft inferencehence ? A. That the ſtate of the damned is unconceivably miſe. rable,their punishment proceeding from the glory of the Almighty ; 2 Theff. i. 9. Who ſhall be punished with everlafting deſtruction, from the presence of the Lord, andthe gloryofhispower.

of God's Holiness. OWmanifoldis the holiness of God? HOA. The holiness of God is twofold ;; communicable, or incommunicable; of his communicable holiness the apostle ſpeaks, Heb. xii. 10. Buthe, for our profit, thatwe

1. might be partakers of his holineſs. Of his incommunicable holineſs that fcripture ſpeaks, I Sam. ii. 2. There is none holy as the Lord.

Q. 2. What is the eſſential and incommunicable holineſs of God?

A.It is the infinitepurityofhis nature, wherebyhe delights inhis ownholineſs, and the reſemblance of itinhis creatures, and hates all impurity ; Hab. i. 13. Thou art of purer éyes than tobehold evil, and canſt not look on iniquity.

Q. 3. What is the firſt property of God's holiness ? A.He is eſſentiallyholy: Holineſs is not a ſeparablequality in God, as it is in angels andmen ; but his being and his holilineſs are one thing.

Q. 4. What is the ſecondproperty of God's holineſs ? A. God is eſſentially holy, the author and fountain of all communicated holiness; Lev. xx. 8. I am the Lord which fanctifieth you.

Q. 5. What is the third property ? A. That the holiness of God is the perfect rule andpattern ofholineſs to all creatures ; 1 Pet. i. 16. Be ye holy, forI am holy.

Q.6. What is the firſt inſtruction ? A. That the holiest of men have cauſe tobe ashamed and humbled, when they come before God ; Ifa. vi. 3, 5. And one cried unto another, faying, holy, holy, holy is the Lord of hoſts, the whole earth is full ofhisglory. Then faid I, Woe isme, for I am undone,becauſe I am aman of unclean lips, Q.7. What is theſecond inſtructionfrom God's holiness ?

An Exposition of the Affembly's Gatechism. 473 A. That there is nocoming near to God without a Mediator ; for our God is a confuming fire.

Q. 8.What is thethirdinſtruction from God's holineſs ? A. That holiness is indiſpenſibly neceſſary, to all thoſe which ſhall dwellwithhim in heaven; Heb. xii. 14. Andholinefs, withoutwhich no man ſhall fee the Lord.

Q. 9. What is the fourth inftruction from hence ? A. That the goſpel is ofinestimable value, as it is the inſtrument ofconveying the holiness of God to us; 2 Cor. iii.

18. But we allwith openface,beholding as it were inaglaſs the glory of the Lord, are changed into the fame image, from glory to glory, evenasby the Spirit of the Lord: Johnxvii. 17. Sanctify them through thy truth, thy word is truth.

Q. 10. What is the laſt inſtruction from God's holineſs ? A. That all the deſpiſers of, and ſcoffers at, holineſs, are deIpiſers of God; for holiness is the very nature of God; and in the creature it is his repreſented image.

Queſt. 1.W of God's Fustice. HAT is the justice of God ?

A. Thejustice of God is the perfect rectitudeand equity of his nature; whereby he is juſt in himself, and in all his ways towards the creatures ; Deut. xxxii. 4. He isthe rock,his work is perfect ; for all his ways arejudgment : aGod oftruth, and without iniquity : juſt and right is he.

Q. 2.What is the firſtproperty of God'sjustice ? A. That it infinitely excels allhumanjuſtice inthe perfection of it. No creature can compare in juſtice with God; Job ix. 2. How ſhall man bejuſtwith God?

Q. 3. What is theſecondproperty of God'sjuſtice ? A. That he is univerſally righteous in all his adminiſtrati ons inthe world; Pfal. cxlv. 17. The Lord is righteous in all hisways, and holy inall his works.

Q. 4. What was the greatest demonſtrationofthejustice of God, that ever was given to theworld ?

A. The greatest evidence that ever was given ofthejuſtice of God, was in his exacting full fatisfaction for our fins of Chrift ; Rom. iii. 25, 26. Whom God hath ſet forth, to be a propitiation through faith in his blood, to declare his righteouſneſs for the remiſſion of fins that are paſt, through the forbearance of God. To declare, I ſay,at thistime, his righteoufneſs, that he mightbejuſt, andthejustifier of himwhich eVOL. VII. 000

474 An Exposition of the Affembly's Catechifm. lieveth in Jeſus, Rom. viii. 32. He ſpared not his own fon, but delivered him up for us all.

Q. 5. What is the ſecond diſcovery of God's justice? A. The ſecond diſcovery of the justice of God, is in the eternal punishment of ſin in hell, upon all that do not repent, and come to Chrift by faith, in this world; Rom. ii. 5. But after thy hardness and impenitent heart, treaſureſt up unto thyſelfwrath against the day ofwrath, and revelation of the righteous judgment of God.

Q. 6. What is the third evidence of God's justice ? A. The third evidence of thejustice of God, is inmaking good all the mercies he hath promised to believers, exactly to tittle ; 1 John i. 9. If we confeſs our fins, he is faithful andjuſt to forgive us our fins, and to cleanſe us from all unrighteouſneſs, 2Tim. iv. 8. Henceforththere is laid up for me a crown ofrighteouſneſs,which the Lord, the righteous Judges willgive me at that day.

Q. 7. What is the firſt inference from God's justice? A. That finners have no cauſe to complain of God's judg. ments, though they be never fo terrible or durable ; Rom. ii . 5. But afterthy hardness, and impenitent heart, treaſureſt up unto thyſelfwrath against the day of wrath, and revelation of the righteous judgment of God.

Q. 8. What is the ſecond inference from God'sjuſtice? A. That without doubt there is a judgment to come in the next life, otherwise God would not have the glory of hisjuftice; Ecclef. iii. 16, 17. I fawunder the funthe place ofjudgment, that wickedneſs was there ; and the place of righteoufneſs, that iniquity was there ; I ſaid in mine heart, God fhall judge the righteous, and the wicked.

Q. 9. What is the third inference from God'sjustice ? A.That penitent and believing finners need notdoubt of the forgiveness of their fins ; 1 John i. 9. If we confeſs our ſins, he is faithful andjustto forgiveus our fins, and to cleanſe us from all unrighteouſneſs.

Q. 10. What is the last inference from it? A. The last inference is, that meekness and patience under afflictions, is our unquestionable duty ; and murmuring against God, is a great fin and evil ; Lam. iii. 39. Wherefore doth a living man complain, a man for the punishment of his fins ?

of God's Goodness. Hat is the goodness of God ? Queſt. 1.WHatA. It is an effential propertyofhisnature,

An Expofition of the Aſſembly's Catechism. 475 whereby he is abſolutely and perfectly good in himself, and the fountain of all communicated goodness to the creature ; Pfal. cxix. 68. Thou art good, and doſt good, teach methy

ſtatutes.

Q. 2. Howdoth thegoodness of God differ from the mercy of God?

A. Itdiffers in its objects ; for miſery is theobject ofmercy ; butgoodneſs extends to the creatures that are happy, as well as miferable, as the angels ; Pfal. cxlv. 9. The Lord is good to all,and his tender mercies are over all his works.

Q.3. What is the firſtproperty of God's goodness ? A. That all his other attributes flow out of it as their fountain: the otheracts of God are but the effluxes of his goodness ; Exod. xxxiii. 19. And he said, I will make all my goodneſs paſs before thee, and I will proclaim the name of the Lordbeforethee, and I will be gracious to whom I will be gracious, andwill ſhew mercy unto whom I will ſhew mercy. Exod. xxxiv. 6. Andthe Lord paffedbybefore him, and proclaimed, The Lord, the LordGod, merciful and gracious, long-fuffering, and abundant in goodneſs and truth.

Q. 4. What is theſecondproperty of the divine goodneſs ?

A. That it is fupreme, and perfect in itſelf, ſo as the goodneſs of no creature is, or can be; Luke xviii. 19. None is goodſave one,and that is God: Andconfequently above all additions from the creature ; Pfal. xvi. 2. O my foul, thou haft

the Lord, My goodneſs extendeth not untothee.

Q. 5. What is the third property of God's goodneſs ? A. That it is communicative with pleaſure and delight to the creature : no mother draws out her breast to anhungry childwith more pleaſure than God doth his goodness to the faints ; Pfal. cxlv. 9. The Lord is good to all, and his tendermercies are over all his works . 1 Q. 6. In what acts hath God firſt manifeſted his goodneſs ? A. He hath manifeſted it in the creation andgovernment of the world ; Pfal. civ. 24. O Lord, how manifold are thy works ! in wisdom haft thou made them all.

Q. 7. What was the principal work in which Godhathmanifefted his goodneſs tomen ?

A. Theprincipal manifeſtation of God'sgoodness, was in the work of redemption by Chriſt ; Rom. v. 8. God commended. his love towards us, in that while we were yet finners, Chrift died for us. I John iv. 9. In this was manifeſted the love of 0002

476 An Expofition of the Affembly's Catechism. Godtowards us, becauſe that Godhath ſent his onlybegotten

Son intothe world,that we might live through him.

Q. 8. But are not thejudgments of God on the wicked, andhis afflictions onthe ſaints, impeachments of his goodness.

A. No; it is the property ofgoodness, to hate and punish evilin the impenitents; Exod. xxxiv. 7. Keeping mercy for thouſands, forgiving iniquity, andtranfgreffion,and fin, and that willby no means clear the guilty, &c. And the afflictions of the faints flow from his goodness, and end intheir trueandeternalgood; Heb. xii. 6. Forwhom the Lordloveth, he chaftneth, and ſcourgeth every fon whom he receiveth, Pfal. cxix. 71. It is good for me that I have been afflicted, that Imight learn thy ſtatutes. Q. 9. Whatmaywe inferfromthegoodness of God ? A. The first thing is, that fin hath made our natures baſe, anddiſingenuous, inthat we take no notice of his goodness ; Ifa. i. 3. The ox knoweth his owner, and the aſs his maſter's crib ; but ifrael doth not know, my people doth not con-

not thedeſign ofit ;Rom. ii. 4. Not knowing that the goodness of God leadeth thee to repentance.

Q.to. What is the ſecond inference from the goodness of God?

A. That therefore God is the fittest object of our delight, and love, and of our trust and confidence. (1.) Of ourdelight and love; Pfal. cxvi. 1. Ilove the Lord, because he hath heard my voice, and my fupplications. (2.) of our truftand confidence; Pfal. xxxiv. 8. O tafte and fee that the Lord is good; bleſſed is the man that truſteth inhim.

Q. 11. What is the third inference from God's goodneſs ? A. That Chriftians ſhould imitate God inhis goodneſs, in charity to our enemies ; Matth . v. 44, 45. But I ſay unto you, love your enemies,bleſs them that curſe you, dogood to them thathate you, pray for them which deſpitefully uſe you, and perfecute you, that ye may be the children of your Father which is in heaven.

Q. 12. What is the last inference from God'sgoodneſs ? A. That Chriſtians have great encouragement to go to God for pardon in caſe of fin; Pfal. cxxx. 4. But there is forgiveness with thee, thatthou mayeſt be feared ; and for refuge indangers. The Lord is good, a strong hold in theday oftrouble ; he knoweth them that truſt in him, Nahum i. 7 . of God'sTruth. ☑Hat is the truth of God ? Queft: 1.W Itis an effential property of his na-

An Exposition of the Assembly's Catechifm. 477 zure, whereby he is perfectly faithful in himself, and inall that he hath ſpoken ; Deut. xxxii. 4. He is the rock, his word is perfect, for allhis ways are judgment ; aGod of truth, and without iniquity, juſt and right is he, Pfal. cxix. 142. Thy righteouſneſs is aneverlasting righteouſneſs, and thy law is thetruth.

Q. 2. What is the firſt property of Divinetruth ? A. The firſt property of it, is, That it is effential andnecefſary to God ; He cannot lie, Titus i. 2.

Q. 3. What is theſecond property ofit ? A. The ſecondproperty is, That it iseverlafting, andabiding to all generations ; Pfal. c. 5. For the Lord is good, his mercy is everlasting, and his truth endureth to allgenerati-

Ifa. xxv. 1. O Lord, thou art my God, I will exalt thee -thy counſels of old are faithfulneſs and truth. Q4. What is the third property of Divine truth ? ons .

A. The third property is, that he is univerſallytrue in all his words and works. (1.) In all his words ; John xvii. 17. Thyword is truth. (2.) In allhis works ; Pfal.xxv. 10. All the paths of the Lord are mercy and truth, unto ſuch as keephis covenant.

Q. 5. What is the firſtleſſonfrom God's truth tobelearnt? A. That truth and fincerity ofheart is that which is moſt ſuitable, and pleaſing to God; Pfal. li.6. Behold thou defireſt truth inthe inward parts.

Q. 6. What is the ſecond leſſon from God's truth ? A. ThatwhateverGod hath foretold, ſhall aſſuredly come to paſs, and be fulfilled in histime ; Joſh. xxiii. 14. Not one thinghath failed of all the goodthings which the Lord our Godſpake, concerning you ; all are come to paſs unto you, andnotonething hath failed thereof.

Q. 7. What is the third leſſon from the truth of God? A. That a promiſefrom God is full ſecurity to the faith of his people, and they may lookupon it as good as a mercy in hand ; Heb. x. 23. For he is faithful that promiſed.

Q. 8. What is the fourth leſſonfrom God's truth ? A. That whatever God hath threatned in hisword againſt finners, ſhall ſurely come upon them, except they repent; Zech. i. 6. Butmyword,andmy ſtatutes, which Icommanded my ſervants the prophets, didthey not take hold of your fathers ? andthey returned and ſaid, like as the Lord of hofts thoughttodounto us, according to our ways, and according to ourdoings, fo hath he dealt with us. Ezek. xii. 27, 28.

478 An Expofition of the Affembly's Catechism. The word which Ihave ſpoken, ſhall bedone, faith the Lord God.

Q. 9. What is the fifth leſſon from God's truth? A. That falſehood, inwords andactions, is contrary to God's nature, and abhorred by him ; John viii. 44. Ye are of your father the devil, andthe lufts of yourfather ye will do; he was amurderer from the beginning, and abode not in the truth, becauſe there is no truth in him ; when he ſpeaketh a lie, he ſpeaketh of his own ; for he is a liar, and the father ofit.

Q. 10. What is the laſt leſſonfrom God's truth ? A. Thedayof judgment willrightlyand juſtly ſtate every man's condition; Rom. ii. 2. But we are ſure that the judgment of God is according to truth, againstthemwhich commitſuch things.

OfoneGod. RE there more Gods than one ?

God? A

A. There is but one only, the livingandtrue

Q. 1. How doth itappear that there isbut one God ? A. It is evident from ſcripture there is but one God; Deut. vi. 4. Hear, O Ifrael, the Lord our God is one Lord. Jer. x. 10. But the Lord is the true God; he is the living God, and an everlasting King: and as fcripture reveals no more, ſo reaſon will allow no more.

Q. 2. Why will reaſon allow no more but one God ? A. BecauſeGod is the firſtbeing ; Rev. i. 11 Saying, I am Alpha and Omega, the firſt and the last ; and there can be but one firſt being, and Godis the most perfect, and excellent being ; Pfal. lxxi. 19. Thy righteouſneſs, alſo, O God, is very high, who hath done great things : OGod, who is like untothee? Andthere can be but one moſt perfect and excellentbeing.

Q. 3. But doth not the ſcripturesſay, in 1 Cor. viii. 5. that there are gods many, and lordsmany?

A. Yes ; there are many intitle, andmany inopinion, but one only intruth ; Jer. x. 10. But the Lord is the true God, he isthe living God, and an everlafting King.

Q. 4. Why is hecalledthe true God ? A. Todistinguiſhhimfrom the idols and falſe gods of the heathens ; 1 Thef. i. 9. Howyeturned to God from idols, to ſerve the livingand true God. Acts xiv. 15. We preach untoyou, that ye ſhould turn fromthefevanitiesunto the living

An Expofition of the Affembly's Catechism, 479 God, which made heaven and earth, and the ſea, and all things that are therein.

Q. 5. Why is he calledthe living God? A. Becauſe all life, natural, ſpiritual, and eternal, is in him, and from him only. First, Natural life ; Acts xvii. 28. For inhim we live, and move, andhave ourbeing. Secondly, Spiritual life ; Eph. ii. 1. You hath he quickened, who were dead in treſpaſſes and fins. Thirdly, Eternal life in glory , Col. iii. 4. When Chriſt, who is our life, ſhall appear, then ſhall ye alſo appear with him in glory.

Q. 6. What is the firſt inſtruction from hence ? A. Ifbut one God, then all his children ſhould be of one heart, having one and the fame Father ; Eph. iv. 5, 6. One Lord, one faith, one baptifm, one God and Father of all, who is aboveall, andthrough all, and in youall.

Q. 7. What is the ſecondinference from hence ? A. That it is idolatry to perform worship to anyotherbut God only; Pfal. lxxxvi. 9, 10. All nations whom thou haft made, ſhall come andworship before thee, O Lord, and ſhall glorifythyname, forthou art great, and doſt wondrousthings, thou art God alone.

Q. 8. What is thethird inference from it ? A. That our fupreme love is due to God only, andit is very fiaful to place it on anyother ; Deut. vi. 4, 5. Hear, OIfrael, The Lord our God is one Lord; and thou shalt love the Lord thy Godwith all thyheart, and with allthy foul, and withallthymight.

Q. 9. What is the fourth inference from God's unity? A. ThatGod onlymust havethe reliance and dependence of our souls ; Jer. xvii. 5, 7. Thus faith the Lord, curſed be theman that truſteth in man, that maketh fleſh his arm, and whoſe heart departeth from the Lord. Bleſſed is the man that truſteth in the Lord, and whoſe hope the Lord is.

Q. 10. What is the laſt inference from it ? A. That we have great cauſe to be thankful for the goſpel, which diſcovers the only true God to us ; and that we are not as the heathens, worshipping many and falſe gods ; 1 Cor. viii. 5, 6. For though there be that are called gods, whether in heaven or in earth, as there be godsmany, and lords many; but to us there is but one God, the Father, of whom are allthings, and we in him ; and one Lord, Jeſus Chriſt, by whom are all things, andwebyhim.

480 An Exposition of the Assembly's Catechifm.

Ofthree Perfons in the Godhead. HOWmany perſonsare there inthegodhead?

Queſt. 6.

A. There are three persons in thegodhead, the Father, the Son,andthe holy Ghost, and these three are one God, thefame infubſtance, equal in power andglory.

Q. 1. Whatmean youby the word, godhead ? A. It is the nature, effence, orbeing of God, as the apostle ſpeaks, Acts xvi 29. Foraſmuch then as we are the off-fpring of God, we ought not to think that the godhead is like unto gold, or filver, or stone, graven by art, and man's device.

Q. 2. What isa perſon inthe godhead ? A. It is the godhead diftinguiſhed by perſonal properties; eachperſonhaving his distinct perſonal properties ; Heb. i. 3. Whobeing the brightneſs of his glory, and the expreſs image of his perſon, upholding all things by the wordofhis power. Q.3. How doth itappearthere are three perſons, and no more ?

A. First, From Chriſt's baptifm ; Mat. iii, 16, 17. And Jeſus, whenhe was baptized, went up ſtraightway out of the water, and lo, the heavens were opened unto him, and he faw the Spirit of God deſcending, like a dove, and lighting upon him ; and lo, a voice fromheaven,ſaying, This is mybeloved Son, in whom I am well pleaſed.

Q. 4. How elſe,inthe ſecondplace, doth it appear ? A. From the inſtitution of our baptifm ; Mat. xxviii. 19. Go ye, therefore, and teach all nations,baptizing them in the name of the Father, of the Son, and of the holy Ghoſt.

Q.5. What is the thirdprooffrom ſcripture ? A. From the apoftolicalbenediction ; 2 Cor. xiii. 14. The grace of our Lord Jesus Chriſt, and the love of God, and the fellowship of the holy Ghost, be with you all, Amen: Where threedistinct bleſſings are wiſhed from thethree divine perſons in the godhead, grace from Chriſt, love from the Father, and communion with the Spirit.

Q. 6. What farther evidence is there ofit in fcripture? A. From plain, poſitive aſſertions of the fcripture, afferting, First, A trinity of perſons. Secondly, A unity of effence; 1 John v. 7. For there are three that bear record in heaven, the Father, the Word,andtheholy Ghost, and theſe three are one.

Q. 7. What is the firſt inſtruction from the trinity ? A. That the doctrine of the goſpel concerning Chrift, is fullyconfirmed and ratified bythree witneſſes from heaven,

An Exposition of the Affembly's Catechism. 481 who are aboveall exceptions ; 1 John v. 7. For there are three thatbear record inheaven, the Father, the Word, and the holy Ghoft.

Q. 8. What is the ſecond inſtruction from the trinity ? A. Hence we learn the true order and manner ofworshipping God, in the Son ; John xvi. 23. Whatſoever ye ſhall afk the Father in myname,he ſhall give it you. And by the Spirit ; Eph. vi. 18. Praying always, with allprayer and ſupplication in the Spirit . Q9 . What is the third inſtruction from the trinity? A. That the covenant ofgrace conveys a rich portion to believers, in making over all three perſons to them ; Jer. xxxi. 33. But this ſhallbe the covenant that I willmake with thehouſe of Ifrael after thoſe days, faith the Lord; Iwill put my law into their inward parts, and write it in their hearts and Iwillbe their God, and they ſhall be my people.

Q. 10 What is the fourth inſtruction from the trinity ? A. That as it is the duty of all the faints to give distinct glory to the three perſons in the Godhead ; ſo it will be a ſpecial part of their bleſſedneſs inheaven, to contemplate the diſtinct benefits received from them all; Rev. i. 5. And from Jeſus Chrift, who is the faithful witneſs, and the firſt begotten of the dead, and the prince of the kings of the earth ; unto him that loved us, and washed us from our fins in his own blood.

of God's Decrees. Hat are the decrees of God ? Queft . 7. WhatA. The decrees of God arehis eternalpurpofe, according to the counsel of his will, wherebyfor his own glory hehathforeordained whatsoever comes to pafs.

Q. 1. What things are decreed of God ? A. Allthings whatsoevercome to paſs, even the ſmalleſt ; Eph. i. 11. In whomalſo we have obtained an inheritance, being predeftinated according to the purpoſe of him who worketh all things after the counſel of his own will.

Q. 2. What is the end of God's decrees ? A. The glory of his own name; Eph. i. 11, 12. Who worketh all things according to the counſel of his own will, that we should be tothe praiſe of his glory, who firſt trusted in Chrift.

Q. 3. But there are ſome evil things done in theworld ; Dothey fall under God's decree ?

A. Though Goddoth neither approve them, nor neceffitate VOL. VII, Ppp

482 An Exposition of the Affembly's Catechifm. mento commit them, yet he doth permit and fufferthem tobe done, and will turn them to his own glory; Acts iv. 27, 28. For of a truth, against thy holy child Jeſus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Ifrael are gatheredtogether, for todowhatſoeverthyhand, and thy counſel determined before tobe done.

Q. 4. Who are the objects of God's ſpecial decrees ? A.Angels andmen are the objects of God's ſpecialdecrees ; 1 Tim. v. 21. I charge thee before God, and the Lord Jefus Chrift, and the elect angels, that thouobfervetheſethings, &c. Rom . viii. 33. Who shall lay anything to the charge of God's elect?

Q.5 . What is the firſt property of God's decrees ? A. That they are most wife acts of God, laid in the depth of wisdom and counſel ; Rom.xi. 33. O the depth of the riches both of the wisdom and knowledge of God! How unſearchable are his judgments, and his ways are paft finding out !

Q. 6. What is the ſecond property of God's decrees ? A. The decrees of God are most free, all flowing from the mere pleaſure of his will ; Rom. ix. 18. Therefore hath he •mercy on whom he will have mercy, and whom he will he hardeneth .

Q. 7. What is the thirdproperty of God's decrees ? A. They are moſt firm and ſtable ; 2Tim. ii. 19. Nevertheless, the foundation of God ſtandeth ſure ; having this ſeal, The Lord knoweth them that are his, Zech . vi . 1 .

Q. 8. What is the fourth property of God's decrees ? A They are eternal, and before all time ; Acts xv. 18 . Known unto God are all his works, from the beginning of the world.

Q9. What is the fifth property of God's decrees ? A. They are moſt pure, and altogether unſpotted of fin; 1 John i. 5. This is the meſſage which we have heard of him, and declare unto you, That God is light, and in him is no darkness at all .

Q. 10. What is the firſt inſtruction from God's decrees ? A. That we ought to aſcribe nothingto chance, but to the appointment or providence of God ; Prov. xvi. 33. The lot is caft into the lap; but the whole difpofing thereof is of the Lord.

Q. 11. What is the ſecond inſtruction from God's decrees ? A. That God's hand is to be acknowledged in the greatest afflictions that befal us ; 2 Sam xvi. 11. And David faid to Abiſhai, and to allhis fervants, behold, my fon, which came

An Exposition of the Affembly's Catechism. 483 forth of my bowels, ſeeketh my life; how much more now may this Benjamite do it ? Let him alone, and let him curſe, for the Lord hath bidden him .

Q. 12. What is the laſt inſtruction from God's decrees ? A. That we ought to be thankful to God for all the good, and patient under allthe evils that befal us ; Job ii. 10. Shall we receive good at the hand of God, and ſhall we not receive evil?

OW doth God execute his decrees ?

A. God executeth his decrees in the works of creation and providence.

Of the Creation. HAT are the works of creation?

A. The work ofcreation is, God's making all things ofnothing, by the word of his power, in thespace offix days, and all very good.

Q. 1. What is it to create ? A. To create, is to give a being to that which had nobeing ; or to bring ſomething out of nothing ; Heb. xi. 3. Through faith we understand that the worlds were framedby the word of God ; ſo thatthings which are ſeen were notmade ofthings that do appear.

Q. 2. How did God create the world ?

A. By his infinite power, executed inhis word ofcommand; Pfal. xxxiii . 6, 9. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth ; forhe ſpake, and it was done; he commanded, and it ſtood faft.

Q. 3. What attributes of God ſhine forth in the creation ? A. The wisdom of God ſhines forth gloriously, not onlyin their formation, but dependance one upon another ; Pfal. civ. 24. O Lord, how manifold are thy works! In wiſdom haft thou madethem all : The earth is full ofthy riches .

Q. 4. What maywe learn from the creation ? A. ThatGod perfectly knows all that is in the creature, be it never ſo ſecret ; Pfal. xciv. 8, 9. Understand, O ye brutish among thepeople; andye fools, when will ye be wife ? He that planted the ear, ſhallhe not hear ? Hethat formed the eye, ſhall he not fee ?

Q. 5. What is the ſecond inſtruction from the creation? A. That God is the rightful owner of us all, and may do - whathe will with us ; Rom. ix. 20. Nay but, Oman, who artthouthat replieſt against God! ſhall the thingformed ſay

1 Ppp2

484 An Expofition of the Affembly's Catechism. tohim that formed it, why haft thou made me thus ? Hath not the potter power over the clay, of the fame lump to make one veſſel to honour, and another to dishonour ?

Q. 6. What is the third inſtruction from the creation ? A. ThatGod only is the proper object of worship ; Jer.x. 11. Thus ſhall he sayunto them, The gods that have not made the heavens, and the earth, even they ſhall periſh from the earth, and from undertheſe heavens .

Q. 7. What is the fourth inſtruction fromhence ? A. That Chriftians ſhould not fear the power of creatures, fincethey derive theirbeing and power from God ; Ifa. liv. 16, 17. Behold, I have created the ſmith that bloweth the coals in the fire,that bringeth forthan inſtrument forhis work; and I have created the wafter to destroy; no weapon that is formed against thee ſhall profper.

Q. 8 What is the fifth inſtruction from hence ?

A. That Atheism is a fin against natural light and reaſon; Rom. i. 20. For the inviſible things of him from the creation of the world are clearly ſeen, being understood by the things that are made, even his eternal power and godhead ; fo that theyare without excuſe.

Q.9. What is the fixth inſtruction from hence ? A. That God's glory is the end of all being ; Col. i. 16. For by him were all things created, that are in heaven, and thatare in earth, viſible and inviſible, whether theybe thrones, or dominions, or principalities, or powers: all things were created by him and for him .

Q. 10. What is the ſeventh inſtruction from hence ? A. That there is anunnatural rebellion in fin, ſmiting at him that made and preſerves our being ; Iſa. i. 6. I have nouriſhed and brought up children, andthey have rebelled againstme.

Q. 11. What is the eighth inſtruction from hence ? A. ThatGod can in a moment revive and ſave the church when at the lowest ebb ; Iſa. lxv. 18. Behold, 1create Jerufalem a rejoicing, and her people a joy.

Q. 12. What is the laſt inſtruction from hence ? A. That it is eaſy with God to revive a dejected foul; Ifa. Ivii. 19. I create the fruit of the lips ; Peace, peace to him that is far off, and to him that is near, faith the Lord; and I willhealhim.

Queſt. 1.H

Of Man's Creation . OW did God create man ?

A. God created man male and female, :

An Expofition of the Affembly's Catechifm. 485 after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures .

Q. 1. How did Godcreateman? A. God createdmanin hisown image ; Gen. i. 27. SoGod createdman in his own image, inthe image of God created he him, male and female created he them .

Q. 2. What is meant bythe image of God ? A. Not a reſemblance of God in any bodily thape or figure, but inholiness; Eph. iv. 24. And that ye puton the new man, which after God is created in righteouſneſs and true holineſs.

Q. 3. In what gracesdid man reſemble God ? A. Infuch a knowledge of God himself, andthe creatures, which made him happy ; Col. iii. 10. And have put onthe newman, which is renewed in knowledge, after the imageof him that createdhim.

Q. 4. Inwhat other graces did this image conſiſt? A. Inrighteouſneſs as well as holiness ; Eph. iv. 24. And thatye put on the new man, which after God is created in righteouſneſs andtrueholineſs.

Q. 5. What isthe firſt inference fromhence ? A. The deplorable miſeryof the fall ; Rom. v. 12. Wherefore as by one man fin entered into the world, and deathby fin, andfo death paſſed uponall men, forthat allhave finned.

Q. 6. What is the ſecond inſtruction from hence? A. Thebeautyof holiness, which is the image of God, and the excellency of man ; Pfalm xvi. 3. But to the faints that are in the earth, and to the excellent, in whom is allmydelight. Q. 7. What is the third inſtruction from hence? A. We have infinite cauſe tobleſs God for Chriſt, who repairs this loſt image inhis people ; Eph. iv. 23. And be renewed inthe ſpiritofyourmind.

Q. 8. What is the fourth inſtructionfrom hence ? A. That thedeſpiſers ofholineſs are the deſpiſers of God ; for holiness is God's image.

Q. 9. What is the fifth inſtruction from hence ? A. The excellency of fanctification, which defaces the image of Satan, and draws the image of God uponthe foulof man.

Of Divine Providence.

HAT are God's works of providence ?

A. God's works of providence, are his

486 An Expofition of the Affembly's Catechism. most holy, wife, andpowerfulpreferving andgoverning allhis creatures, and all their actions.

Q. 1. How doth it appear that there is adivine providence? A. It appears by plain ſcripture teftimonies ; Heb. i. 3 . Upholding all things by the word of his power. Col. i. 17. Byhim all things conſiſt. Luke xii. 6, 7. Are not five ſpar-_ rows fold for two farthings, and not one of them is forgotten before God ; but eventhe very hairs ofyourhead are allnumbered.

Q. 2. How elſe is providence evinced ? A. By fcripture emblems ; as Jacob's ladder, Gen. xxviii. 12, 13. And he dreamed, and behold a ladder ſet upon the earth, and the top ofit reached to heaven; behold the angels of God aſcended anddefcended on it: And Ezekiel's wheels, Ezek. i. 20. Whitherfoever the ſpirit was to go, they went, thither was their ſpirit to go, and the wheels were lifted up over against them, for the ſpirit of the living creature was in the wheels.

Q.'3. What farther ſcripture evidence is there ? A. Thefure accomplishment of ſcripture predictions ; as Ifrael's captivity, and deliverance from Egypt and Babylon ; Chrift's incarnation ; the rife and ruin of the four monarchies ; Dan. ii. 31. Thou, O king, faweſt, and, behold, a great image, whoſe brightneſs was excellent, ſtood before thee, and the form thereof was terrible. Dan. vii. 3. And four great beaſts came up fromthe ſea, diverſe one from the other.

Q. 4. What is its firſt act aboutthe creatures? A. It ſuſtains, preferves, provides for them ; Pfalm cxlv. 15,16. The eyes of all wait upon thee, and thou giveft them their meat indue ſeaſon ; thou openeſtthine hand, and fatisfieft the defire of every living thing, anddefendeft them from danger. Pfalm xxxvi. 6. Thy righteouſneſs is like the great mountains, thy judgments are a great deep ; O Lord, thou preferveft man and beast. Q5. What is the ſecond act ofprovidence about the creatures?

A. It rules and governs the creatures and their actions ; Pfalm lxvi. 7. He rulethby his power for ever, his eyesbeholdthe nations; let not the rebellious exalt themſelves.

Q. 6. How manifold is divine providence ? A. It is common and general over all, orſpecial and peculiar to fome men ; 1 Tim. iv. 10. Who isthe Saviour of all men, eſpecially ofthoſe thatbelieve .

Q. 7. How is providence exerciſedabout ſinful actions ?

An Exposition of the Affembly's Catechism. 487

A. Inpermittingthem ; Acts iv. 16. Inreſtrainingthem ; Pfalm lxxvi. 10. Surely the wrath of man ſhall praiſe thee, and the remainder of wrath ſhalt thou reſtrain. And overrulingthem togood; Gen. 1. 20. But as for you, ye thought evil against me, but God meant it untogood, tobring topaſs, as it is this day, to ſave much people alive. Q. 8. What are the properties of providence ? A. It is (1.) Holy; Pfalm clv. 17. The Lord is righteous, in all his ways, and holy in allhis works. (2.) Wife; Pfal. civ. 24. O Lord, how manifold are thy works ! in wisdom haſtthou made them all. (3.) Powerful ; Dan. iv. 35. And all the inhabitants of the earth are reputed as nothing, and he doth according to his will, inthe armies ofheaven, andamong the inhabitants of the earth, and none can ſtay his hand, or ſay unto him, What doft thou ? Q. 9. What is the firſt inſtruction from it ? A. That God's people are ſafe amidſt all their enemies and dangers ; 2Chron. xvi. 9. For theeyes of the Lord run to and fro throughout the whole earth, to thew himselfſtrong inthe behalfofthem whoſe hearts are perfect towards him.

Q. 10. What is the ſecond inſtruction ? A. That prayer is the beſt expedient to profperity and fucceſs of our lawful affairs; Pfalm cxlv. 18. The Lord is nigh unto all them that callupon him, to all that callupon him in truth.

Q. 11. What is the third inſtruction from it ? A. That God's people ſhould reſt quietly in the care of his providence for them in all their ſtraits ; Matth. vi. 26. Behold the fowls of the air, for they fow not, neither do they reap, nor gather into barns; yet our heavenly Father feedeth them : are not ye much better than they ?

Q. 12. What is the laſt inſtruction from it ? A. That it is no ſmall privilege to be adopted children of God, andthe members of Chriſt ; for all is ordered for their eternal good ; Eph . i. 22, 23. And hath put all things under his feet, and gave him to be head over all things tothe church, which is his body, the fulness of him that filleth all in all.

12.WHAT ſpecial act of providence did God

Of the Covenant of Works. exerciſe towards man, in the eſtate whereinhewas created ?

A. When Godhad created man, he entered into a covenant of life with him, upon condition of perfect obedience, forbidding

488 An Expofition of the Affembly's Catechifm. him to eat of the tree of knowledge of good and evil, upon pain of death.

Q.1 . What was God's covenantwith Adambeforethe fall? A. Itwas to give life and happineſs upon condition ofperfect perfopal obedience ; Gal. iii. 12. The law is not of faith; but the man that doth them, ſhall live inthem.

Q. 2. Was this covenant made only with Adam, or with him andhis pofterity?

A. It was made withhim, andallhis natural poſterity, deſcending in the ordinaryway ofgeneration from him ; Rom. v. 12. Wherefore as by one man fin entered into the world, anddeath by fin, and to death paffedupon allmen, for that allhave finned. Ver. 14, and 18. Nevertheleſs, death reignedfrom Adam to Mofes, even over them thathad not finned after the fimilitude of Adam's tranfgreffion, who is the figure of him that was to come: Therefore as by the offence of one, judgmentcame upon all men to condemnation ; even ſo by therighteouſneſs of one, the free gift came upon all men untojuftification of life.

Q. 3. Was Adam able to performtheobedience required of him inthat covenant?

A. Yes ; for he was made upright ; Eccl. vii. 29. God mademanupright; buttheyhave fought outmany inventions.

Q. 4. Had this covenant any Mediator ? A. No ; he neither had, nor needed any Mediator for fatisfaction, becauſe no finwas inhim; nor interceffion, forhe wanted nothing.

Q. 5. Did this covenant admitofno repentance, nor ac cept any ſhort endeavours ?

A. No, it did not; but ſentenceth and curſeth the tranf greffors of it, for the least breach; Gal. iii. 10. Curſedis e veryone that continueth notin allthings which are written in thebook of the law to do them .

Q. 6. How was this threatening fulfilled, ofdying the day he eat, feeing he lived 930 years ?

A. He died fpiritually that day; andthough the fentence onhis bodywas reſpited in order to pofterity, yetthen his body received the death's wound, ofwhich afterward hedied.

Q. 7. What is the firſt inference from Adam's covenant ? A. Miferable are all they that grow on the natural root of the firſtAdam : Gal. iv. 21, 22. Tell me, ye that defire to be under the law, do ye not hear the law ? For it is written, that Abraham had two fons, the one byabond-maid, the other by a free-woman.

An Exposition of the Affembly's Catechism. 489 Q. 8. What is the ſecond inference?

1 A. That God is juſt in all the punishments and miſeries that come upon man; yea, infants that never finned after his fimilitude; Rom. v. 14. Nevertheleſs death reigned from Adam to Mofes, even over them that had not finned afterthe fimilitude of Adam's tranſgreſſion.

Q.9 What is thethird inference ? A. The glorious privilege of believers, who are under a better covenant, eſtabliſhed upon better promises ; Heb. viii.

6. But now hath he obtained a more excellent miniſtry, by howmuch alſo he is the Mediator of a better covenant, which is eſtabliſhed upon better promiſes.

Q. 10. What is the laſt inference? A. That we should pity the unregenerate, eſpecially our own among them ; and labourto plant them inthe ſecond Adam: 57 Of the Fall of Man. ID our firſt parents continue in the eſtate

Queft. 13.D wherein they were created ? A. Our firstparents being left to the freedom of their own will, fellfrom the estate wherein they werecreated, byfinning against God.

Q. 1. How doth it appear that man is fallen ? A. By the fcripture hiſtory: An account ofit is in Gen. iii.6, 7. Andwhen thewoman ſaw that the tree was good forfood, andthat itwas pleasant to the eyes, and a tree to bedefired to make one wiſe, ſhetook of the fruit thereof and did eat, and gave alſo unto her husbandwith her, andhedid eat. Andthe eyes of them both were opened, andthey knew that they were naked, and they ſewed fig-leaves together, andmade themselves aprons ; and theyheard the voice of the LordGod walking inthe garden in the cool of the day; and Adam and his wife hid themselves from the prefence of the Lord God, amongstthe trees ofthegarden. Andthe ſad experiencewe all have of it in ourſelves ; Rom. v. 12. Therefore as byone man fin entered into the world, and death by fin, and ſodeath paſſed upon allmen, for that all have finned.

Q. 2 How could man fall, ſince hewas made upright ? A Though he was upright, yethis willwas mutable ; and byabuſingthat libertyhefell; Ecclef. vii. 29. Lo, this only have I found, that Godhath made manupright,buttheyhave foughtoutmany inventions. VOL. VII.

490 An Expofition of the Affembly's Catechism. Q. 3. Howdid God leave him to abuſe the freedom of his will?

A. Not by inclining him to abuſe it; butby with-holding that further gracewhich he was nowayobliged to continue to him.

Q. 4. Did the will of man loſe its liberty to good, bythe fall? A. Yes, it did, and is ſo wounded, that it cannot, without thypreventing andregenerating grace, putforthone ſpiritualand faving act ; Eph. ii. 8, 9, 10. For by grace are ye faved, through faith, and that not ofyourſelves ; it is the gift of God, not of works, leaſt any man ſhouldboast; for we are his workmanſhip, created in Chriſt Jeſus unto good works, &c.

Q. 5. What was the aggravation of Adam's fin ? A. Itwas aggravated in his being a public innocent perſon, ſo newly placed in a state of happineſs and liberty.

Q. 6. What is the firſt inference from the fall ? A. That the beſt creature left to himself, cannot be long fafe ; as the angels, and Adam; Pfal. xlix. 12. Nevertheleſs, man being in honour abideth not; he is like the beafts that perish.

Q. 7. What is the ſecond inference ? A. That fince man could not be his own keeper, he can be much leſs his own ſaviour ; 2 Cor. iii. 5. Not that we are fufficient of ourſelves to think any thing as of ourſelves ; but our fufficiency is of God.

Q. 8 What is the third inference ? A. That it is impoffible for the covenant ofworks tojustify any one ; Rom. iii. 20. Therefore by the deeds of the law there ſhall no fleſh be justified in his fight ; Rom. viii. 3. For what the law could not do, in that it was weak, through the fleſh ; God fending his own Son, in the likeness offinful flesh, and for fin condemned fin in the flesh .

Q. 9. What is the laſt inference ? A. What cauſe have we to bleſs God for Chrift, who re.. covered us when the fall left us helpless ? Rom. v. 6. For when we wereyet without ſtrength, indue time Chrift died for the ungodly.

Queft. 14.W

Of Sin. Hat is fin ?

A. Sin is any want of conformity unto, or tranfgreffion of the law of God.

Q. 1. What is meant by the law ? A. Thecommandsand rules flowingfrom God'sfovereignty,

An Expofition of the Affembly's Catechism. 491 whereby his will is manifeſted, and the creature bound to obedience.

Q. 2. Where is this lawwritten ?

A. It is written either in the heart ; Rom. ii. 15. Which ſhews the work of the law written in their hearts, (which we call the law of nature) ; or in the Bible, which we call the written moral law.

Q. 3. What conformityisdue to this law of God? A. A twofold conformity is due to it : First, Internal, in our hearts. Secondly, External, in our lives ; and the want of either is fin ; 1 John iii. 4. Whosoever committeth fin, tranfgreffeth alſo the law ; for fin is the tranfgreffion of the law. Q4. How doth itappear thatthe want of internalconformity is fin?

A. Becauſe thelawrequiresit ; Mark xii. 30. Andthou shalt love the Lord thy God with all thine heart, and with all thy foul, and with allthy mind, and with allthy ſtrength ; for this is the first commandment : And condemns the want of it ? Rom . vii. 7. What ſhall we say then ? Is the law fin ? God forbid ! nay, Ihad notknown fin but bythelaw ; for I had not known luft, except the law had faid, Thou shalt not covet.

Q. 5. Is nothing a finbutwhat is againſt God's law ? A. No, nothing can be a fin but what God hath either exprefly, orby conſequence forbidden in his word.

Q. 6. Wherein liesthe evil oftranfgreffing God's law ? A. The evil of fin principally lies inthe offence and wrong done to God, whoſe ſovereignty it labours to shake off, and deſpiſes his will ; Pfal. li. 4. Against thee, thee only have I finned, and done this evil in thy fight .

Q. 7. What further evil is in fin ? A. It highly wrongs the finner's foul, by defacing, defiling, and damning it ; Prov. viii. 36. But he that finneth against me, wrongeth his own soul : allthey that hateme, love death.

Q. 8. Wherein is the evil of fin manifeſted ? A. It is manifefted in the death of Chriſt, the terrors of confcience, and torments ofhell.

Q. 9. What courſe must the finner take to recover himſelf out of his mifery?

A. Repentance towards God, faith towards Chrift, andboth evidenced by new obedience ; Acts xx. 21. Teſtifying both to the Jews, and alfo to the Greeks, repentance towards God, and faith towards our Lord Jesus Chriſt .

Q.ro. What may we infer from hence ?

492 An Exposition of the Affembly's Catechifm. A. Thatwe have infinite cauſe to bleſsGod for Chrift's fatisfaction of the law for our fins.

Of the Tree of Knowledge. W

Hatwas the ſinwherebyourfirſt parents fell

15. from the eſtatewherein theywere created? A. The fin whereby ourfirst parentsfell from the estate wherein they were created,was their eating theforbiddenfruit.

Q. 1. Whywas this tree calledthetree ofknowledge ? A. Not from any natural efficacy it had to give knowledge, but the knowledge he shouldhave by eating, or not eating, was experimental knowledge. i. e. Knowledge to hisforrow.

Q.2 WhydidGod forbid himthis tree?

SeA. First, Forthediſcovery of hisdominion over man . condly, For the trial of his ſubjection and obedience. Thirdly, For the aggravation of his fin, ifhe ſhould eat.

Q. 3. What evil was there in eating ofit? A. There was a twofold evil, the evilof fin, and the evil of punishment, bothvery great.'

Q. 4. What was the evil of fin ? A. Athreefold evilof fin. First, AgainstGod, calleddifobedience'; Rom. v. 19. For as by one man's diſobedience many were made ſinners. Secondly, Against himself, ſoul, body, and eſtate. Thirdly, Against his pofterity ; Rom.v. 12. Wherefore asby one man fin entered into the world, and death by fin ; and ſo death paſſed upon all men, for that all have ſinned.; Q.5. Whatwas the evil ofpunishment ? A. First, Lofs of God's image. Secondly, Horror of conſcience. Thirdly, Sorrow on the female fex. Fourthly, Curle on the creature. Fifthly, Expulfion from paradise. Sixthly, Deathboth ofbody and foul.

Q. 6. What is the firſt inſtruction from it ? A. To take heed of ſmall beginnings of temptations, and to refift it in the firſt motions ; James iii. 5. Beholdhow great amatter a little fire kindleth.

Q. 7. What is the ſecond inference ? A. Not to hold a parlywith the tempter; ſee2Cor. xi. 3. But I fear left by any means, as the ſepent beguiled Eve, through his fubtilty, ſo your minds ſhouldbe corruptedfrom the fimplicitythat is in Chrift. Q. 8. What is the third inference?

A. That Satan's policy lies much in the choice of his tempting inſtruments; as Eve and Peter, &c.

An Expoſition of the Aſſembly's Catechism. 493 Q. 9. What is the fourth inference ? A.Aneceffity ofkeeping ſtrong guards on our ſenſes ; Ifa. xxxiii. 15. That ſtoppeth his ears from hearing ofblood, and ſhutteth his eyes from ſeeing evil, he ſhall dwellonhigh, his place ofdefence ſhall be themunition ofrocks.

Q. 10. What is the fifth inference ? A. That covenant-breaking is a heinous ſin, which God will puniſh ; Hofea viii. 1. He ſhallcome as aneagle againft thehouſe of the Lord, becauſethey havetranfgreffedmyco. venant, and tranſgreſſed againstmylaws.

Q. 11. What is the laſt inference ? A. Thatthecorruption of our nature is much ſeen indefiring forbidden things ; Rom. vii. 7. What ſhall we say then? Is the law fin ? God forbid: Nay, I had not known fin, but by the law ; for Ihad not known luſt, except the lawhadfaid, Thou shalt not covet.

Of the Fall of Adam, and ours in him. D

ID all mankind fall in Adam's first tranf-

16. greffion ? A.Thecovenant being madewith Adam, not onlyfor himself, but for his posterity, all mankind defcending from him by ordinary generation,finned in him, andfellwith him inhisfirst tranfgreffion.

Q. 1. Didnoman evereſcapethe fin of Adam ? A. Yes, the man Chriſt Jeſus did, and he only; Heb. vii. 26. For fuch an High Priest became us,who is holy, harmleſs, undefiled, ſeparate from finners.

Q. 2. Why was not Chriſt tainted with it ? A. Becauſehe came into the world in an extraordinaryway; Matth. i. 18. Now the birth of Jesus Chriſt was on this wife : When as his Mother Marywas eſpouſedtoJoſeph,beforethey cametogether, ſhewas foundwith childof the holy Ghoft. Q. 3. How doth it appear all others are tainted with it ? A. It appears by ſcripture-teſtimony, Rom. v. 12. Wherefore as by one man finentered into the world, and death by fin, and fo death paſſed upon all men, for that all have finned ; and experience of the beſt men, Rom. vii. 21. I find thenalaw, that when I would do good, evil is preſentwith me.

Q. 4. How came allmen to fallwith Adam ? A. Becauſe all were includedin Adam's covenant, asa man's covenant includes his children before they be born, or the freaſon of the father affects his pofterity.

Q. 5. What inferyou fromhence ?

494 An Exposition of the Affembly's Catechism.

A. The ſtupendous wifdom of Godinfending Chrift in our nature, and yet without the ſin and taint ofit ; 1 Cor. i. 24. Chrift the wisdom of God.

Q. 6. What is the ſecond inference ? A. Hence we learnthe admirable love of Christ in taking our nature, with allthe finleſs infirmities thereof; Rom . viii. 3. For whatthe law could not do, in thatitwas weakthrough the flesh, God fending his own Son in the likeneſs offinful fleſh, and for fin condemned fin in the flesh .

Q. 7. What is the third inference ? A. The neceffity ofourunion with Chriſt, in order toour participation of his righteouſneſs andredemption ; 1 Cor. xv. 22. For as in Adam all die, ſo in Chriſt ſhall allbe made alive. Q. 8. What is the fourth inference ? A. Hence we learn the malignant and mortal nature of fin, inasmuch as one findefiled and destroyed awhole world.

Q. 9. What is the fifth inference ? A. Thatthough allbe not equally ſenſible of their need, yet one finner needs Chriſt as much as another.

Q. 10. What is the laſt inference ? A. That no man hath any cauſe or reaſon toboast of the goodness of his nature, ſince the beſt were by nature under the fame fin and miſery as the worst ; Eph. ii. 3. Among whom alſo we all had our converſation intimes paſt, in the luſts of our fleſh, fulfilling the defires of the flesh, and of the mind, andwere by nature thechildren ofwrath even as others.

OfOriginal Sin. Nto what eſtate did the fall bring mankind ?

Queſt. 17. I finandmisery.

A. Thefall brought mankind into an W

eftate of

Herein confifts the finfulness of that eſtate

18 . whereinto man fell ? A. Thefinfulness of that estate whereinto man fell, confifts in the guilt of Adam'sfirstfin, the want oforiginal righteousness, and the corruption of his wholenature, which is commonly called originalfin,together with allactual tranfgreffions which proceed from it.

Q. 1. How many forts of fin are allmenunder ? A. Allmen are guilty before God oftwo forts of fin ; of original, and of actual ; Pfal. li. 5. Behold, I was ſhapen in iniquity, and infin didmy mother conceive me. Ecclef. vii. 20. For there is not ajuſtman upon earth, that doth good, and finnethnot.

An Exposition of the Affembly's Catechism. 495 Q. 2. How can we be guilty of Adam's firſt fin ?

A. We are guiltyofit, becauſeAdam finned not only as a ſingle, but alfo as a public perſon, and repreſentative of all mankind : Rom. v. 15, 16, 17. Butnot as the offence, ſo al-

is the free gift : for ifthrough the offence of one, many be dead; much more the grace of God, and the gift by grace, which is by oneman, Jeſus Chriſt, hath abounded untomany : And not as it was by one that finned, ſo is the gift ; for the judgmentwas by one to condemnation.

Q. 3. How elſe came we under his guilt ? A. We are guiltyof his fin by generation ; for wewere in his loins, as treaſon ſtains the blood of the poſterity, or parents leprofy the children ; Pfalm li. 5. Behold, I was ſhapen in iniquity, and in fin didmy mother conceiveme.

Q. 4. Wherein doth it confift ? A. Itconſiſts in two things. First, In our averſation and enmity to thatwhich is good ; Rom. vii. 18. In me, that is, in my fleſh, there dwelleth no good thing. Secondly, In proneneſs tothat which is evil ; Rom. vii. 14. But I am carnal, fold under fin.

Q. 5. Is this corruption ofnaturein allmen ? A. Yes ; in all mere men, andwomen, none exempted; Rom. iii. 10. and 23. As it is written, there is none righteous, no not one, for all have finned, and come ſhort of the glory of God.

Q. 6. In what part of our nature doththis fin abide ?

A. Itabides in the whole man, in every part of man,both foul and body ; Gen. vi. 5. God faw that the wickedneſs of manwas great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 1 Thef. v. 23. Now the God ofpeace ſanctify you wholly ; and I pray Godyour whole ſpirit, andfoul, andbody, be preferved blameleſs unto the comingof our Lord Jeſus Chrift.

Q. 7. How is the body infected by it ? A. In the readineſs of the bodily members to further fin, and its temptations inthe foul ; Rom. iii. 13, 14, 15. Their throat is anopen fepulchre, with their tongues they have uſed deceit,the poiſon ofafps is under their lips, whoſe mouth is full of curfing and bitterneſs, their feet are ſwift to ſhed blood.

Q8 . What learnwe from original fin ? A. To bear patiently the miſeries we fee on our children, and their death alfo without murmuring ; Rom. v. 14. Nevertheleſs death reigned from Adam to Mofes, even over ther

496 An Exposition of the Affembly's Catechism. thathadnot finned after the fimilitude of Adam's tranfgreffion. Q. 9. What is the ſecond inſtruction ? A. It teaches us humility, and ſhouldbe matter ofconfef fionandhumiliation,when we fin actually; Pfal. li. 5. Behold Iwas ſhapen in iniquity, andin findidmymother conceiveme.

Q. 10. What is the third inſtruction ? A. It should provoke parents to uſe their utmoſt diligence for the converſion of their children who draw fin from them.

Q. 11. What is the laſt iuſtruction ? •A. Itteaches us the neceſſity of regeneration, and ſhould provokeusgreatly to defire it.

of Man's Misery.

19. What isthemiſeryofthateſtatewhereintoman fell? A. Allmankindby theirfall lost communion with God, are under hiswrath aud curſe; andfo made liable toallthe miferies in this life, todeath itself, and to the pains of hellforever. Q1 . What communionhad God withmanbefore the fall?

A.Manthenenjoyed the gracious prefence and favour of Godwithhim, which was betterthan life.

Q. 2. How doth it appear this was lostby the fall? A. Itappears by ſcripture-teſtimony,that Adam loftit as to himself ; Gen. iii. 8. And Adam and his wife hid them. ſelves from the presence of the Lord God, amongthe trees of the garden. And we inhim; Eph. ii. 12. Atthat time ye werewithout Chriſt, being aliens from the commonwealth of Ifrael, and ſtrangers from the covenants ofpromiſe,having no hope, andwithout God in the world.

Q. 3. Was this theonly miſery that camebythe fall. A. No; mandidnotonly loſe communion with God, but fellunder his wrath and curſe; Eph. ii. 3. And were by nature children of wrath, even as others.

Q.4. Doth thewrath and curſeof Godthenlieon all men ? A. It lies on allthe unregenerate inthe world ; Gal. iii. 10. Curſed is everyone thatcontinueth not in all things which are writtenin thebook of the law,to do them : But believers are delivered from it by Chriſt ; 1 Theſ. i. 10. Even Jeſus, which delivered us from the wrath tocome.

Q. 5.How arethe miſeriesofmanby the falldivided ? A. They are dividedinto themiſeries of thisworld, and of the world to come.

Q.6.What arethe miſeriesthat comeonthem inthisworld! A. Themiſeries of life; as fickneſs, pain, poverty on the

An Exposition of the Affembly's Catechism. 497 bodys fear, trouble, forrow on the mind, and at laſtdeath itſelf; Rom. vi. ult. The wages offin isdeath.

Q. 7. What are the miſeries after this life ? A. The pains and torments of hell for ever; Pfal. ix. 17. The wicked ſhallbe turned into hell.

Q. 8. What are the tormentsofhell? A.Painoflofs, andpain of ſenſe; Matth. xxv. 41. Depart from me, ye curſed, into everlasting fire.

Q. 9. What learn you from hence? A. Thewoful stateofthe unconverted; miferablehere, and miferable to eternity.

Q. 10. What elſe learn we hence? A. Thegreat falvation believers have by Chriſt from all this mifery; Heb. ii. 3. How shall we eſcape, ifwe neglect fo great falvation, which at the firſt began to be ſpoken by the Lord,and was confirmedunto usby them thatheardhim.

of the Salvation of God's Elect, and of the Covenant of Grace. Queſt. 20. IDGod leave all mankind toperish in the eſtate of fin and miſery? D A. God havingout of his meregood pleasure,from all eternity, elected some to everlasting life, did enter into a covenant of grace, todeliver them out of the estate offin and mifery ; and to bringthem into an estate offalvation by a Redeemer.

Q. 1. Are ſome perſons choſen to falvation andothers left ? A. Yes: God hath choſen ſome to ſalvation, and paſſedby others; as the Scriptures ſpeak ; SeeRom. viii. 30. Moreover, whom he did predestinate,them he alſo called. And Jude 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation,ungodly men, &c.

Q. 2. DidGodchuſe ſome,becauſehe foreſawthey would be better than others ?

A. No : God's choice was not on foreſeen works, but merelyof his grace, and goodpleafure of his will ; Eph. i. 5, 6. Havingpredeftinated us unto the adoption of children by Jefus Chrift tohimſelf, acccording to the good pleaſure of his will, tothe praiſe of the glory of his grace. Q. 3. Is this election of Godmade in time,and thataccording as men uſe their free-will, or from eternity ? A.Election is an eternal act of God before the world was, and depends noton man's uſing his free-will ; as appears from Eph i. 4. According as he hath choſenus in him,beforethe VOL. VII. Rrr

498 An Exposition of the Affembly's Catechism. foundationofthe world, that we shouldbe holy,andwithout blame before him in love.

Q. 4. Shall all that are elected,becalledand ſaved ? A.Yes, theſcripture is full and plain for it; Acts xiii. 48. Andwhen the Gentiles heard this, theywereglad, andglorifiedthewordofthe Lord ; and as manyas were ordained to eternal life believed. Rom. viii. 30. Moreover, whom he did predeftinate, them he also called, &c.

Q. 5. By whom are the elect ſaved ? A. By Chrift, the only Redeemer ; Titus iii. 4, 5, 6. But after that the kindness and love of God our Saviour towards man appeared notbyworks of righteousnesswhich we have done,but according to his mercy, he ſaved us, by the washing of regeneration, andrenewing of the holy Ghost, which he ſhed on us abundantly through Jeſus Chriſt our Saviour.

Q. 6. Is there no other way offalvation but by Chriſt ? A. No, no other way is revealed in ſcripture ; Acts iv. 12. Neither is there falvation in any other; forthere is none other name under heaven given among men, whereby we mustbe faved.

Q.7. Whatlearn you from God's election? A. What cauſe we have to admire free-grace in our choice, whowere nobetter than others ; Eph. ii. 3. Andwerebynature children of wrath even as others.

Q. 8. What is the ſecond instruction ? A. It teaches us humility ; we made not ourſelves to differ, but the free-grace of God made the difference ; 1 Cor. iv. 7. For who makeththee to differ from another? Q. 9. What is the third inſtruction ? A. It teaches us diligence to make our election fureto our ſelves, by our calling ; 2Pet. i. 10. Wherefore the rather, brethren,give diligence tomakeyour calling and election ſure.

Q. 10. What is the fourth inſtruction ? A. Itis matter of comfort to God's elect, amidst all dangers intheworld; 2 Tim. ii. 19. Nevertheless,the foundation of God ſtandeth ſure, having this feal, The Lord knoweth them that are his.

Queft. 1.W

of the Covenant of Grace.

Hat is the covenantofgrace? A. It is a new compact,or agreement, madewith finners, out ofmere grace, wherein Godpromiſeth to be our God, and that we shallbe his people, and to give everlastinglife to allthatbelieve in Chriſt; Jer. xxxi. 33. But

An Exposition of the Aſſembly's Catechism. 499 this ſhallbe the covenant that I will make with the houſe of Ifrael, after thoſe days, faith the Lord, I will put my law in their inward parts, and write it intheir hearts, and willbe their God, andthey ſhallbe mypeople. Q2. How doth this covenant differ from the covenantof works?

A. They differmany ways ; but principallyinthreethings. First, The covenant ofworks had no Mediator; the covenant of grace hath a Mediator ; Heb. xii. 24. And to Jeſus the Mediator of the new covenant. Secondly, In the former, no place was found forrepentance ; in thefecond, Godadmits it; Heb. viii. 10. For this is the covenant that I will make with thehouſe of Ifrael, after thoſe days, faith the Lord, I will put mylaws intheir minds, and write them in their hearts, and I willbe tothema God, and they ſhallbe tome a people ; v. 12.

For I will be merciful to their unrighteouſneſs, and their fins will I remember nomore. Thirdly, In their condition, the former requires exact obedience ; the latter faith and fincere obedience ; Mark. xvi. 16. He that believeth, and is baptized, ſhall be faved.

Q. 3. Maya finner thathathnoworthineſsat allofhis own, be takeninto the covenant ofgrace?

A. Yes, he may ; Ifa. xliii. 25. I, evenI, am he, thatblotteth outthy tranſgreſſions for mine own fake, and will not remember thy fins. This covenant is not of works, but of grace,Rom.xi. 6. And ifbygrace, then it is nomore ofworks, otherwiſe grace is no more grace. But ifitbe ofworks, then it is no more grace, otherwife work is nomore work.

Q. 4. Is this covenant changeable, or an unchangeablecovenant ?

A. No, it is not changeable, but everlastingandunchangeable for ever ; Ifa. liv. 10. For the mountains ſhall depart, and the hills be removed, but my kindneſs ſhall not depart from thee, neither ſhall the covenant ofmypeace be removed, faith the Lord, thathath mercyon thee.

Q. 5. What are the principalthings bestowedin thiscovenant?

A. Godhimself,andinandwith him pardonandfalvation ; Jer. xxxi. 33. Iwill be their God, and they ſhallbe mypeople.

Q. 6. Canno fin be forgiven outofthis covenant? A. No, God pardons none out of this covenant ; John iii.. 18. But he thatbelieveth not iscondemnedalready. Q.7. What is is the firſt inſtructionhence ? Brr2

500 An Exposition of the Affembly's Catechism. A. Humbled and believing ſinners have fingular fuppert fromthis new covenant, 1 John ii. 12. Iwriteuntoyou, little children,becauſe your finsare forgivenyoufor hisname'sfake.

Q. 8. What is the ſecond inſtruction from hence ? A. That it is the great concern of allmen to examinewhether they be in this covenant, orno ; 2 Cor. xiii. 5. Examine yourſelves, whether yebeinthe faith; proveyourownſelves; know ye not your ownſelves, howthat Jesus Chriſt is in you, except ye be reprobates ?

Q. 9. What is the third inſtruction ? A. See here the miſerable ſtate of the wicked, which have no intereft in it ; Pfalm 1. 16. Butunto the wicked God faith, What haſt thou to declare my ſtatutes, orthat thou ſhouldſt takemy covenant in thy mouth ?

Q. 10. What is the laſt inſtruction ? A. That Chriſtians are obliged towalkaspeople incovenant with God ; 1 Pet. ii. 9. But ye are a chofen generation, a royal priesthood, an holy nation, apeculiar people, that ye ſhouldthew forth the praiſes of him who hath calledyouout ofdarkneſs into his marvellous light.

Queſt. 21.W

Of the only Redeemer. HO is the Redeemer of God's elect?

A. The only Redeemer of God's elect, is the Lord Jesus Christ, who, being the eternal Son of God,became man, and so was, and continueth to be Godand man, in two distinctnatures, and onepersonforever.

Q. 1. Whatdoth the name Redeemer ſignify ? A. It ſignifies one that frees another out of captivity and bondage, as Chriſt did us ; Matth. xx. 28. And to give his life aranfom for many.

Q. 2 Whatwas the miferyfrom which Chriſtdeliveredus?

A. Atwofold miſery, viz . Sin andhell. First, Sin ;Matth. i. 21. Thou shalt call his name JESUS, for he ſhall fave his people fromtheir ſins. Secondly, Hell ; 1 Theſ. i. 10. Even Jeſus, who delivered us from the wrath tocome.

Q. 3. How did Chriſt deliver us from this mifery? A First, By price. Secondly, Bypower. By price ; 1 Pet. i. 18, 19. Ye are notredeemedwith filverand goldfrom your. vain converfation, received by tradition from your fathers ; but with the precious blood of Chriſt, as of a lamb without blemish, and without ſpot. Bypower; Col. i. 13. Who hath deliveredus from the power ofdarkness, andhath tranſlated us intothekingdom ofhisdear Son.

An Exposition of the Affembly's Catechifm. 501 4. Whenwas the redemptionwrought by Chriſt? A It was decreed from eternity ; it was actually wrought on the croſs ; Col. i. 20. And (having made peace through theblood of his croſs) byhim toreconcile allthings untohim-

by him, I ſay, whether theybe things inearth, or things inheaven.

Q5. How then could theybe redeemed that died before ? A. Though Chriſt's blood was actually ſhed after the Old Teftament believers died ; yet the virtue of Chriſt's death extends to them, as well as us ; Heb. xi. 39,40. Andtheſe all, havingobtainedagood report through faith, received not the promiſe, God having provided ſome better things for us, that theywithout us ſhould notbe madeperfect.

Q. 6. Why would not God deliver us without ſuch aRedeemer?

A. Because itwas not ſomuch forthe honour ofhisjuſtice; Rom. iii. 25, 26. Whom God hath ſet forth tobe a propitiationthrough faith inhis blood,to declare his righteouſneſs for theremiſſionof fins thatare paſt, through the forbearance of God. To declare, Ifay, at this time his righteouſneſs, thathe mightbejuſt, and the juftifier of him that believeth inJeſus. Q7. What is the firſt inſtruction from hence? A. Thatallthat are out of Chriſtare inamiferablebondage and captivity ; John viii. 36. Ifthe Son therefore ſhall make you free, ye ſhallbefree indeed. Q. 8. What is the ſecond inſtruction? A. Hence feethe heinous natureoffin,whichrequired ſuch a price to fatisfy for it ; 1 Pet. i. 18, 19. We were not redeemedwith corruptible things, as filver and gold, butwith the precious blood of Chriſt, as ofa lamb without blemish, andwithout ſpot.

Q. 9. What is the third inſtruction fromhence ? A. Thewonderful love of Chriſt in redeeming us at ſuch a rate ; Rev. i. 5. Who loved us, andwaſhedusfrom our fins in his own blood.

Q. 10. What is the laſt inſtruction ? A. This strongly obligeth us to an univerſal holiness ; Cor. vi. 20. Forye areboughtwith aprice; therefore glorify Godinyourbody, and inyour ſpirit, which are God's.

Of Christ's Incarnation. OW did Chriſt,beingthe SonofGod,becomeman?

A. Christ,the Son of God,became man, bytaking tohimselfa

402 An Exposition of the Affembly's Catechism. true body, anda reasonablefoul, being conceivedby thepowerof the HolyGhost in the womb of the virgin Mary, andborn of her, yet withoutfin.

Q. 1. Who is the only Redeemer of God's elect ? A. The Lord Jesus Chriſt is their only Redeemer, and there is noother Redeemer beſides him; Acts iv. 12. Neither is their ſalvation in any other; for there is none other name under heaven givenamong men, wherebywe mustbe ſaved.

Q. 2. How is he the Son of God, orcanbe, as no other is fo?

A. He is the Son of God by nature, from all eternity, and ſo no angelor faint is ; Heb. i. 5. For unto which of the angels faidhe atany time, Thou art my Son, this dayhave Ibegottenthee?

Q. 3. Whywas it neceſſary he ſhouldbecome man ? A. That he mightbe capable to fuffer death inour room ; Heb. ii. 15, 16, 17. For verilyhetook noton him the nature of angels, buthe took onhim the feed of Abraham ; wherefore in all things it behovedhim tobemade like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to makereconciliation for the fins ofthepeople.

Q. 4. Why muſt the Redeemer be Godas well as man ? A. Becauſe the bloodof a mereman could not fatisfy and redeem us ; Acts xx. 28. Feed the church of God, which he hath purchased with his own blood.

Q. 5. Do theſetwo natures make twoperſons ? A. No, the human nature is united to theſecond perſon, and ſubſiſts in union with it ; John i. 14. And the word was made fleſh , and dwelt among us, and we beheld his glory, the glory as of the onlybegotten of the Father, full of grace and truth.

Q. 6. Was the union only for atime ? A. No, it continues and abides for ever; Heb. vii. 24. But this man, becauſehe continueth ever, hath an unchangeable priesthood.

Q. 7. What is the firſt inſtruction from hence ? A. Hence we learnthe tranſcendent love of God to poor finners ; John iii. 16. God ſo lovedthe world, that he gave his onlybegotten Son, that whoſoeverbelieveth on him ſhould not perish, but have everlasting life. Q.8 What is the ſecond inſtruction ? A. Hence we learn the matchless love of Chriſt, that he ſhould ftoop toſuch acondition for us; 2Cor. viii. 9. For ye

An Exposition of the Affembly's Catechism. 503 knowthegrace of our LordJesus Chriſt, that though he was rich, yet for yourſakes he became poor, that ye through his povertymightbemade rich. Q.9. What is the third inſtruction ? A. That the greateſt ſins are capable of remiſſion to believers ; John i. 29. Behold the Lamb of God which taketh awaythe ſins of the world. Q. 10. What is the fourth inſtruction ? A. Thatthoſe thatbe in Chriſt need not fear the denial or want of any other mercy ; Rom. viii. 32. He that ſpared not his own Son, but deliveredhim upfor us all; how shallhe not withhim alſo freely give us all things ?

Q. 11. What is the fifth inſtruction ? A. Hencewe learnhow impious it is to aſcribe any part of theglory ofredemption to any other beſides Chriſt. Q. 12. What is the fixth inſtruction ? A. This teaches us the miferable condition of all that are out of Chriſt, andthe neceffity of their damnation, he being the only Redeemer.

AS Chriſt's incarnation a Queſt. 1.Whim? voluntary act in Of the Manner of Christ's Incarnation.

A. Yes, it was; for though he hada command to die for us, John x. 18. No man taketh it from me, but I lay it down ofmyſelf; I have power to lay itdown, and I have power to take it again. Yet he came willingly; Pfalm xl.6, 7. Sacrifice and offering thou didſt not defire, mine ears haftthou opened; burnt-offerings, and fin-offerings haſtthou not required; lo, Icome; inthe volume ofthy book, it is written ofme. Ver. 8. I delight to do thywill, O my God, yea, thy law is withinmyheart.

Q. 2. Was thebody of Chriſt areal andtruehumanbody ? A. Yes, itwas a true and real body, notthe appearance and ſhape of a body only ; Luke xxiv. 38. And he ſaid unto them, Whyareyetroubled, andwhydothoughts arife inyourhearts ?

Ver. 39. Behold my hands, and my feet,that it is I myſelf ; handle me, and fee, for a ſpirit hath not flesh and bones as you feemehave. Q.3 . Had he a truehuman foul as well as a body ? A. Yes, he had a real human foul alſo, and all the natural faculties and powers thereof; Matth. xxvi. 38. Then faith he untothem, My foul is exceeding forrowful, even unto death.

Q. 4. Was he then in all refpects like to othermen ? A.No, his conceptionwas not like others ; Ifa. vii. 14. Be

504 An Expofition of the Affembly's Catechifm. hold, aVirgin ſhall conceive,andbear aSon,and ſhallcallhis name EMANUEL. And he had no fin inhim as others have; Heb. vii. 26. For fuch an High Priestbecameus,who isholy, harmleſs, undefiled, ſeparate from finners.

Q.5. Did Chrift put offthehuman nature athis afcenfion? A. No, hedid not,but carried ituptoglory, andnow is in ournature in heaven; 1 Tim. iii. 16. Received up intoglory.

Q.6. Why did he affume our nature ? A. That he mightdiein it forour ſalvation ; Heb. ii.15. Anddeliver them, who through fear of death were all their lifefubject tobondage.

Q. 7. Whydid herife in itafterdeath? A. Heraiſed it from the dead for our justification; Rom. iv. 25. Whowasdelivered forour offences, and was raiſed-2gain for ourjuftification.

Q. 8. Whydidhe afcendin ournature intoheaven? A. To be a Mediator of interceffion inour nature ; Heb. vii. 25. Whereforehe is able alſo toſavethemto theuttermoſt thatcomeunto Godbyhim, ſeeing he ever liveth tomake interceffion for them .

Q. 9. What is the firſt inſtruction from hence ? A. Thatthebody of Chriſt is not everywhere,but is con tained inheaven ; Acts iii. 21. Whom the heaven muſt receive, untilthetimes ofreſtitution ofallthings.

Q. 10.What is theſecond inſtruction ? A. That Chrift is full oftender compaſſions to his people's infirmities; Heb. iv. 15. Forwehave notanhigh prieſt which cannot be touchedwiththe feeling of our infirmities; butwas inall points tempted like as we are, yet without fin.

Q. 11. What is the third inſtruction ?

4. That great and admirable is the glorydefigned for the bodesofbelievers ; Phil. iii. 21. Who ſhall change our vile bodies, that it maybe fashioned like unto his glorious body, according to the working wherebyhe is ableevento fubdueall things unto himself.

Q. 12. What is the laſt inſtruction ? A. That the bodily eyes of believers afterthe refurrection, ſhall fee Chriſt in glory ; Job xix. 26, 27. And though after my skin worms deſtroy this body, yet in my fleſh ſhallI fee God, whom I ſhallfee for myself,andmineeyes ſhallbehold, and not another.

The End of the Seventh Volume.

UNIVERSITY OF MICHIGAN

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