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Full text of "Prima, media, et ultima, or, The first, middle, and last things ..."




Theological Seminar 




v-^^ C DJ.v.iaiD.n 

CTSv^ ' Osectia:. 

No,,,,, , 





U L T I M A;^ 

O R, T H E 





Part I. The Doarine of Re- 
generation, the beginning 
of a Godly Life. 

Part II. The Means, Du- 
ties, Ordinances, both 
Secret, Private, and Publick; 
for continuance and increafe of 

a Godly life once begun, till 
we come to Heaven. 

Part III. Meditations on Lite, 
Death, Judgment, 
Hell, the Sufferings of 
Christ, and Heaven. 


By ISAAC AMBROSE, Minifter of the Go/pel at 

Trejlon in ^nioundernefs in Lancafiire, 

To which is added, 
A Colle6\Ion of the beft Thoughts on Several important Subjefts, taken from the writ- 
ings of the moft famous Divines ; never before printed in the former Editions of 
this Book. 

The SEVENTH EDITION, Correaed and Improved. 


Printed by James Knox, and fold at his Shop near the Head of the 
Salt-mercat. M, DCC, L VIL 


TH E Publi(hci;^of this BOOK intends (if he meets with fuitable encouragement) 
topublifh atone and the fame time, an Edition of two fcarce and valuable Books 
viz. WATSON'S Body of Divinity, and AMBROSE'S Lookitig unto Jefus. ^ ' 

. WATSON'S Body of Divinity will be printed on the fame Type with this Book but 
on a larger and better Paper, and will confift of about 80 Sheets ; 1 he price to fubfcrib- 
crs will be only Five fliillings fterling ; to be paid at the delivery of the book neatly 
bound and lettered on the back. 

AMBROSE^s Looking unto Jefus will be done on a quite new type, and a fair pa- 
per, confining of about 53 (heets. To be fold to fubfcribers at three fhillings and fix 
pence Herling ; to be paid at the delivery of the Book, neatly bound and lettered on 
the .Back. — Thofe who fubfcribe for Twelve copies, will have one gratis, Subfcripti- 
ons are taken in for thefe two Books by all thofe whp took in fubfcriptions for this 

Thofe who incline to encourage one or either of thefe two Books, are entreated 
to fend in their fubfcriptions without lofs of time, becaufe neither of thofe Books 
will be put to the Prefs, until a fufficient number of fubfcribers is got in. No more 
copies will be printed off than what are fubfcribed for. The Publifher hopes for en- 
couragement from the Publick, as he offers to publifli thefe Books at as low a rate as 
they can polfibly be fold £t. 

To the Worniipful, The 


And other Inhabitants of the Town of Prefton in Amoundernefs, 

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

Tours to be commanded^ 

In all Chrijiian Services ^ 



To the R E A D E R. 

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

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

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

To the R E A D E R. v 

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

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

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

5. Ihava 

^'i . To the READER. 

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

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

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

Thy Servant in Chrif} JefuSy 

I. A. 

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

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

During the long parliament under Oliver Cromwell, he was fettled at Prefton, in Lancafhire, where 
he laboured in h!s minifterial work, for a confiderable time, with great fuccefs,^ and regarded of all ; 
from thence he was removed to Ganlang, within ten miles of Prefton, where the a^ of uniformity 
found him in the year 1 662, which was the fecond year after the refloration of king Charles 11. when 
he, with near two thoufand more miniiters, ^(fturers, <hc. were filenced and laid afide from the 
publick work of the miniilry, for not conforming to the eftabliihed church of England, and he was 
never again reftored during life : yet that time was not fpent in inadivity by him, but employed to the 
mofl valuable purpofe ; for then it was he revifcd, and gave the finifliing flroke to the grcateft part 
of his works, and wherein he compofcd other parts of them, in particular his difcourfe concerning an^ 
gels, which was the laft of all thefe his performances : through which, and through all the reft of hig 
works there run a conftant drain of piety, holy devotion, and meditation, and the greateft fervour 
of fpirit ; which very well agreeth with the foHov/ing chara^er given of him by a ve- 
ry learned and eminent hand * : while fpeaking of the reverend Mr. Ifaac Ambrofe,. ^^ , j." 
he fays, " He lived and died a NonconfoiTnid, and was a man of that fubftantial x page 400/ 
" worth, that eminent piety, and that exemplary life, both as a minifterand a Chri- 
" rtian, that it is to be lamented the world fliould not have the benefit of particular memoirs concern- 
" ing him from fome able hand." The fame author addeth further, " One thing that was peculiar- 
" in him deferveth to be mentioned here : it was his ufual cuftom once in a year, for the fpace of a 
" month, to retire into a little hutt in a wood, and avoiding all human converfe, to devote himfelf 
" to contemplation. Poffibly by this pradtice. he was fitter for his facred miniflration all the reft of 
" the year. He lived, in the latter part of his life, at Prefton, and when his end drew near, w^sj 
<' very fenfible of it. Having taken leave of his friends abroad with unufual folemnity, as if he 
" forefaw that he fhould fee them no more, he came home to Prefton from Bolton, and fet all 
" things in order. In a little time fome of his hearers came from Garftang to vifit him : After dif- 
" courfing freely with them, and like a man fenfible of his death being near. He accompanied them 
" to their horfes, and when he came back, fhut himfelf in his parlour, the ufual place of his folilo- 
" quy, meditation and prayer; they thought he ftayed long, and fo opened the door, and found; 
" him juft expiring. This was in the year 1664, Aged 72. He was holy in his life,, happy in-his4 
'* death, and honoured by God, and all good men. ■ or> 


The Subfcribers NAME S. 

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

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

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

J jhn Begric gardener at Barra 

Henry Broughton EI4. colleftor of excife at Aberdeen 

Mr. Robert Bruce factor to the FLarl of Kintorc 

James Bruce merchant in Saplinbrae 

Rev. Mr. John BifTet miniiicr at Culfalmond 

John Booth in Bu(h miln 


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

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

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

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

Mr. Dalien Officer of Kxcife there 

Robert Dowgal Inn-keeper there 

Robert Donaldfon Weaver in AndcrflouB 

John Duncan Weaver there 

John Dykes Weaver there 

John Dick Weaver in Shtttleftoun 

John Dick Weaver in Partick 

John Donaldfon one of the fcrvantt to the Univetfity of 

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


The Subfcribers NAMES. 


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

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

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

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

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

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


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

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

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

William Govan hatter there 

Robert vTillefpie in Edinburgh 

John Gardener gardener at Pittodrre 

Mr. Alexander Gordon officer of excife at Old Meldruna 

Baillie John Gillefpie officer of excife there 

John Gibfbn farmer at Kindale 

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

Mr Alexander Gordon at Haddo houfc 
James Gall farmer in Longhaven 

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

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

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

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

Mr. David Lyle Student of Divinity in die Univerfity of 

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

The SubfcriKcrs NAMES. 

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

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

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

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

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

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

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

THomas Ofburn weaver in Govan 
James Orr Smith in Lochuiimoch 

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

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

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


The Subfcrlbcrs NAMES. 

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

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

David Spenfe weaver in Glafgow 

Will. Somerveil innkeeper there 

Alexander Steven weaver there 

James Somerveil weaver there 

Robert Simfin weaver there 

Duncan Stuart there 

James Smith weaver there 

William Stuart gardener there 

Thomas Smith wriglit there 13 copies. 

Alexander Smellic hat-maker there 

Robert Spier, portioner in Dalgarvan, KiUvinniog parilh 

John Scott weaver in Govan 

Thomas Stevenfon weaver in AndcrflouB 

John Smellie weaver in Shettleftoun 

William Stuart weaver there 

Robert Struthers bleacher in Kilmarnock 

John Siller laylor in Govan 

Jjmcs Stevenfon weaver there 

John Sprucil weaver in Anderfloun 

John Scot in Rutlierglen 

John SmtUie farmer in Shettlefloun 

George Stephen in miln of Pittniedcn 

William Singer farmer in Old Bethelme 

Mr. Alexander Smith jun. merchant in Aberdeen 

Mr. John Shand at miln of Rain 

Mr. Arthur Shand at Wedhall 

Mr. Thomas Spark merchant in Aberdeen 

George Seton of Mounie Efq. 

Mr. James Simpfon merchant in Old Meldrum 

|ames Stephen fmith there 

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

William Souter vintner in Longhaven , 

John Sliepiey in Hyde in Stockport pari(h, Chelhife 

George Stuart in Renfrew 


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


John Turner weaver "'n Paifley 

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

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



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

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

Thomas Walker in Ccrnhill, parifh of Afhton, Lanca- 

David Wilfon weaver"..! Anderftoun 

John Wiifbn weaver in Paifley 

Robert Witherfpoon hammerman there 

John Witherfj30on weaver in Rcnmuir 

William Wilfon lenior weaver in Paifley 

William Willbn junior weaver there 

Robert Winning weaver in Glafgow 

John Watfbn weaver there 

Matthew Winning taylor there 
•Jofeph Whitchill printer there' 

Matthew Whitlaw maltman there 

Thomas White innkeeper in Govan 

Wilham Walker weaver there 

John Walker in Gardrofs 

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

James Wright merchant in Waule 

Thomas Watt at Craigwell 

John Watt in Newland 

Mr. J-ames Walker at miln of Lumquhart 

Mr. George Wilfon jpn. merchant in Aberdeen 

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

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

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

William Burgefs in Ninton-muir, parirti of Motteram, 

Bcraleel Butterwith ih Duckinfield, parilh of Stockport, 

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

John Brown farmer in Lin, in Dairy parifli 

James Craig farmer in Old muir, Dairy parifli 

George Chadwick in Duckinfield, in the parifli of Stock- 
port, t hefhirc, i copies 

Hugh Dunlop of Wood end, in Kilwinning parifli 

Robert Dunlop portioner in Smifloun, in Kilwinning;' 

John Ferguflon taylor in Shettlefloun 

Mr. William Freebairn in Glafgow 

John Freeland portioner there 

John Fcgns weaver in Pollockfhaws - 

Michael Gticve fh^emakcr in Glafgow 



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

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

The Subfcribers NAMES. 

James Logan (hoemaker in Dairy 

John Lcitcli in Rochdale, Lancalhirc 

Alexander M'Alpine, reader in Glafgow 

David Millar farmer in Campfic 

John M'Kcchnic (locking- maker in Glafgow 

Thomas M'farlane diflillcr in Renfrew 

RoKrrt Pollock jimior, in Dairy pariflt 

William Ronald weaver there 

James Robinfon mafon in Govan 

George Ronald mafbn in CampHc 

John Ronald there. 





John 111. 3. 

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

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

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

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

fi again, 

:, 7he NE W 

again, he cannot fee the kingdom of God. 

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

1. ThcNeceffitjr of it, no going to hea- 
ven without it ; except. 

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

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

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

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

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

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

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


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

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

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

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

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

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

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



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

Nor is this doctrine without reafon or 

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

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

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

4. Ahe NEW 

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

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

B 1 RTH. 

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

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

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

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


The NEW B I R TH, 

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

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

A\'e will firft begin with the kinds. 

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

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

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

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

* Tbui ivhijjl the minljier [peaks, it is ChriJ} Cometh with poiver in the "word, Ezek, xviii. 3 1 . 

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

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


rhe ISl EJF B IRTH. 

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

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

I anfwer. In cafes of extremity, or im- 
poITibility, if aftual baptifm be wanting, 
vocal is enough, and thus far fome of our 
adverfaries grant us; Though it be wanting 
indeed, (faid Aquinas, 3. part. q. 68. art. 
2.) yet baptifm in defire is fuffi:ient to fal- 
vation : and to this end he citeth Auftin, 
faying, San^ification may be without bap- 
tifm, and baptifm without fan^ification : 
if fan£iification be, though baptifm be not, 
it availeth to falvation ; but if baptifm be, 
and fan^ if cation be not, it availeth no- 
thing at all. Our conclufion is this, All 
men, (or all mankind) young men and 
maidens, old men and children, Pf. cxlviii. 
12. all muft be regenerated, or they can 
never Cee the Kingdom of God. 

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

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

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

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

tions ; 

rhe NEW 

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


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

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

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

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

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

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

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

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



The N Eir B I RTH. 

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

Undtr (landing, J nil, Memory, Confcience, 

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

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

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

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

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


n^e NEW 

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

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

BIRTH. i^ 

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

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

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

G Cod, 



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

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

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

* folly before men, how dare I do it before 

* thofe heaven-fpeftators, God and his an- 
gels V Or if we confider ihtfecond objed^ 
(^Deiverbum, thewordofCod) the unregene- 
rate never burdeneth his memory with fuch 
blefled thoughts; if fometimcs he falls up- 
on it, it is either by conftraint, or by ac- 
cident, never with any fettled refolution to 
dwell on it, or to follow it : but the foul 
that is regenerate, with Mary, keepeth all 
■thefe things in his heart, Luke ii. 51. Or 
"with David, gives it out, Thy word have I 
hid in my heart, Pfal.cxix. 1 1. Whatfoever 
lelFons he Icarneth, like fo many jewels in a 
caiket, he lays them up fafe, and then as 
need ferveth, he remembers bis Acre, and 

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

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



laid the fmindaiions of the earth ? Or, if 
we confider the fee on d office of confclence, 
in drawing the foul \_a malo'] from evil, 
the unregenerate either hears not, or heeds 
not his reclaiming confcience ; if it fpeak, 
he firft goes about to lull it afleep again ; 
or if it cry out, and will not peace, then, 
(in fpite of goodnefs) he runs out of one 
jfin into another, and ufually from pre- 
fumption to defpair. On the other fide, 
the regenerate hath a confcience that draws 
him from, and keeps him out of evil : 'tis 
known efpecially by thefe two properties, 
remorfe and tendernejs : remorfe hath an 
eye on ^fins pafi ; tendernefs hath an eye 
on all y7«i to come : by remorfe is bred for- 
row for fin, and loathing of fin ; no fooner 
he confiders how by his manifold fins he 
hath offended God, crucified Chrift, griev- 
ed the holy Spirit, but his heart bleeds and 
breaks that he hath done fo wickedly a- 
gainft fo gracious a God ; this forrow for 
fin brings with it a loathing of fin, he can- 
not but hate it that hath caufed his heart 
break, yea, he hates it and hates the very 
thought of it ; every look-back is a new 
addition of deteftation, and every medita- 
tion makes the wound of his remorfe to 
bleed again and again : by tendernefs of 
confcience is bred a care and watchfulnefs 
to avoid fin to come ; for no fooner is fin 
prefented to his confcience but he ftartles 
at its fight, and thinks on its vanity, and 
meditates on that ftrift and general account 
he muft one day make for it ; which thoughts 
and fin put together in the baknce, he dares 
not do wickedly for a world of gain : and 
you may obferve it, this tendernefs, or 
eafinefs to bleed at the apprehenfion of fin, 
is proper and peculiar to that confcience 
alone that is enlightened and fanftified, and 
purged by Ghrift. 


Fifthly, the JJfeHions muft be renew- 
ed, and that is done by fettingthem upon 
right objeas. I fhalfinftance in fome of 
them, as Love, Hatred, Hope, Fear, Joy^ 
Sorrow. Love, I place firft, which, in the 
unregenerate man, is faftened inordinately 
upon the creature ; and, as one fin begets 
another, fo on whatfoever objeft it fall, it 
begets fome fin : thus the love of honour 
breeds ambition, love of riches breeds co- 
vetoufnefs, love of beauty breeds lull, love 
of pleafure breeds fenfuality ; whatfoever 
he loves (the objecfl being earthly) it brings 
with it fome fin, and thereby (the worft of 
all) he wickedly prefers earth before heaven, 
a dunghill before paradife, a few bitter- 
fweet pleafures for an inch of time, before 
unmixed and immeafurable joys world with- 
out end : but the regenerate man fettles 
his love upon other obje<5ls ; as he that is 
carnal mindeth things carnal, fo he that is 
*fpiritual loveth things fpiritual ; na foon- 
er is he turned (by a found and universal 
change of the whole man) from darknefs 
-to light, and from the power of Satan un- 
to^ God, Aflsxxvi. i8. but he prefently be- 
gins to fettle with fome fweet contentment 
upon the flowers of paradife, heavenly 
glimpfes, faving graces, and his infinite 
love runs higher and higher, till it imbrace 
him that dwelleth in the higheft, * God al- 
mighty : and how fweet is that love that 
cafteth itfelf wholly into the bofom of his 
Maker? how blefled is thatman, that yearns, 
and melts, and cleaves, and flicks unto his 
gracious God above all ? why, this is right 
love, and for this is the Church commend- 
ed, Cant. i. 4. The righteous love thee, or, 
as others tranflate, amat in re&itudinibus, 
fhe loves thee righteoufly ,• her love is fet 
above all upon the right object, God : not 
that the regenerate loves nothing tiie, for 

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

C« he 

^2 The NEW BIRTH. 

be loves the law, Pfalm.cxlx. 165. the mi- trcd, which David calls a perfeSl hatred, 
mfters, 1 ThelT. v. 13. and all the ordi- according to the perfe6lion in parts, but 
nances'of God appointed for his good; but not in degrees (Jnlcn/ive non extetifive)-. 
w'hofoever he loves, it reflects upon God, never any but Chrill hated lln to the full, 
he loves all for God, and God for himfelf. with all his ftrength, and with all his might; 
The fecond affection is Hatred, which but in fome meafure his fervant's hatred is 
in the unregenerate is fo inordinate, that perfeff, which makes him alwa3's hate /In 
he is an hater of Cod, Rom. i. 30. not in others and often in himfelf, when after 
that he hates God in himfelf (for God is the commiffion of any evil he begins to re- 
univcrfally good, and cannot be hated) but pent him, and to abh-.r himfelf {zs Job did) 
in fomc particular refpe^:, becaufe he re- in dufi and afhes, Job. xlii. 6. 
drains him from his pleafure, or puniQieth The third affeaion is hope (this I rather 
him for his fin, or croflTeth his Icud ap- name than dejire, becaufe whatfoever we 
petites by his holy commands. And as he hope for, we cannot but ij: defire it, and fo 
hates God, fo lik(%ife his brother, 1 John it is implied in it.) Now this hope in the 
ii. II. Hence arlfe thofe envies, emulati- unregenerate is faflened on this -world, and 
ons, jars, contentions amongft thofe that the things of this -world-, he hopeth for 
profefs themfelves chriftians ; of which preferment, riches, or the like ; as for his 
Paul could hy, A brother goeth to la-w-with hope of heaven, it is but {foynnium vigi- 
a brother. I Cor. vi. 6. But of all hreth- lantium) a waking man's dream ; a dream, 
ren, he hates them moft, of whom ovix Sa- faid I ? Yes, as dreams in the night fill us 
- i)iouris thefirfl-born-, Rom. viii. 29. God's with illufions and vain forms, (you know 
faithful ones ever were, and ever will be a beggar may dream he is a king) fo hope 
figns, and -ivofiders, and monfters unto ma- abufing the imagimtion of the unregene- 
'tty - afcorn, reproach a>rd derifion to them rate, filleth their fouls many a time with 
that are round about them, Ifa. viii. 18. vain or empty contentments : but the hope 
I'fal Ixxi. 7. Pfal. Ixxix. 4. But he that of the regenerate both enjoys the right ob- 
is regenerate hates fin, and in whomfoe- jeft and right means j his eye is fixed on 
ver fin rules or reigns, he cannot but hate future good, and he endeavours to purfue 
them, Do not 1 hate them, Lord, that hate it till he get the pofleffion ; if in the pur- 
thee '■" (faith David) and am not I grieved fuit he meet with crofles, lofles, griefs, dif- 
i^vith thofe that rife up againji thee ? Pfal. graces, ficknefTcs, or any other calamities, 
2 1 Not that David, or any faint his hope is able to fweeten the bitterefi mi- 


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

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

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

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

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

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

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

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

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

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

The NEW B 

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

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


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

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

Bolton's Walk -with Cad, 


14 ^^^^ 

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

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


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

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

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



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


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

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

Be born again.'} 

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

Firfif Of the words containing the fievj 

Secondly f Of the new birth contained in 
the words. 

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

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

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




mud have a begetting terminated immediately in God the 

that is born ngatii 

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

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


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

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


Ibe NEW 

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

And thus a man being begotten of the 
Spirit with the word of ti uth, he comes 
at lafl: to the birth ; fo we read, Except a 
man he born. And this I fuppofe to be 
fuller than the other, becaufe, a begetting 
may be, and no birth follow; as many 
that are ftiffled in the womb are begotten^ 
rot borji ; but if the 4iirth be, it doth pre- 
fuppofe a begettingf and fo it implies it : 
except a man be born again, that is, except a 
mat! be begotten and born, he cannot fee 
God's kingdom. If you afk, Of whom 
born ? I anfvver. As God is the Father, fo 
the-church is the mother of every child of 
God ; to this purpofe faith the apoflle, 
Jerufalem, which is above, is free, which 
is the mother of us ^//, Gal. iv. 26. What 
is Jerufalem but the church ? for as that 
city was the feat of David, Pfal, cxxii. 5.: 
fo is this church the throne of Chrift, fi- 
gured by the kingdom of David, Rev. iii. 
7. and therefore of both thefe God thus 
proclaims. This is my refi for ever, here 
will I dwell, for I have defired it, Pfalm 
cxxxil. 14. And rightly is the church cal- 
led our mother, i. becaufe fhe is the 
fpou(e of our Father betrothed, Hof. ii. 19. 
coupled and made one. Cant. vi. 3. I ayn 


BIRTH. 17 

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

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




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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

rhe NEW B JR TH. 


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

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

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

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

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

D 2 muft 

20 The N E W 

muft firft feel this death, before he is born 

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


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

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

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

* now if Chrifl be in the foul working for- 

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

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


The NEW 

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

* fpeft of us, who can only judge of the 

* habit by the aft, cannot be faid to have 

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

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

* firft for ourapprehenfion ?' Surely to us 
it firft forrows for fin, and then it a61s or 
exercifeth faith by coming to Chrift, and 
relying upon Chriil for falvation, ar. Ob- 
ferve, this forrow is fometimes taken large- 
ly, for the whole work of converflon ; 
fometimes ftriftly, for conviftion, contri- 
tion, and humiliation ; in like manner re- 
pentance is taken fometimes largely, and 
fometimes ftriftly : by this diftinftion it 
may eafily appear how forrow goes before 
repentance, and how repentance goes be- 
fore faith. Indeed, for the latter is the 
great controverfie; bvtt fome reconcile it 
thus: repentance hath two parts, theaver- 
fion of the foul from fin, and the conver- 
flon of the foiil to God; the latter part of 
it is only an elfeft of faith, the former 
part of it, vi'z. the turning of the ioui 
from lin is alfo an effe6V, but not only an 
eiTecl; for it is begun before faith, though 
it be not ended till our life end. Some 
cbjeft, ' That God ivorks repentance and 
* faith together :' but we difpute not how 
God works them, but how the foul afts 
them ; not which is in the foul Erft, but 
which appears out of the foul firll: nei- 
ther is it any new thing in philofophy 
to fay, Thofe caufes which produce an 
effeft, though they be in time together, 
yet are mutually before one another in 
order of nature in divers relpedts, to 
their feveral caufalities. Thus a man mufl 
have repentance before he have faving 
and juflifying faith ; and yet a man mult 
have faith before the work of repen- 
tance be perfeft in the foul. As we main- 
tain repentance to be a precedent work, fo 
we deny it not to be a fubfequcnt effect i 

BIRTH, 21 

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




called no lefs than very blood, * Drops of 

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

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

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

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

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

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

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

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

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

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

of thefe fteps) then it is by Chrift, in whofe 
name only he approacheth to that heaven- 
ly throne of grace : no fooHer had the 
king of Nineveh humbled himfelf, but his 
proclamation runs. Let man and .be a fl be 
covered with fack- cloth, and cry mightily 
unto God. Who can tell if God will turn 
and repent, and turn away frotn his fierce 
anger, that weperijh not ? Jonah iii. 8, 9. 
And thus the man now wrefiling with the 
grievous afflictions and terrors of his con- 
fcience, Who can tell (faith he) if God will 
turn away his fierce anger ? Let 7ne then 

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

The law fliewtthfin, but the golf cl alone, 




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

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

* wounded confcience, the broken heart, 

* the fpiritual blindnefs, the captivity and 

* poverty, of which often you have told 

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

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

* good, or free me from this evil, now 

* open thofe lips that fiiould preferve know- 

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

* will willingly follow it with my utmoll 

* endeavours.' 

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

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

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


24 I'he NEW 

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

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


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

Ohje^. But Chria faith, • Hethatdrink- 

* eth of the water that I ftiall give him, 

* fliall never thirfl:.' 

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

The NEW 

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

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

BIRTH. 125 

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

John vij. 37; 

t Ifa. 1y. I. 

\ Matth. xi.»8. 



The NE 

■n T -D cr rr 

U J. I\^ 1 l~x. 

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

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

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

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



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

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



' on the foul to be with much more diffi- 

* culty difcerned ; nay, the actings of the 

* foul are fo quick, and oft fo confufed, 

* that the diftinft orders of thefe workings 

* may not be apprehended, or remember- 

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

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

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

28 rbe NEW 

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


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

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

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

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

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

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

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

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

preferve thee from fin, to prepare thee for 
growth unto full holinefs and righteouf- 
nefs : this was the effect of Jeremiah's pray- 
er, Jer. xxxi. 18. Convert me, Lord, and 
Ifhall be converted; — Heal me, Lord, and 
I /hall be healed ; /ave me, Lord, and I 
/hall be/aved, Jer. xvii. 14. Turn thou us, 
Lord, and fb xve/hallbe turned. Lam. v.- 2 1 . 

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

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

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

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

^ mighty 

The NEW B IR T H. 

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

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


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

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

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

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

He cannot fee the kingdom of God. 

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

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

30 rhe JSIEW 

modern *) ns to enjoy : yet a man may fee 
that which he doth not enjoy ; but with- 
out regeneration there is no fight, much 
lefs pofTeffion of the kingdom of God. 

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

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


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

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

Firfi: then, if by the kingdom of Cod, is 
meant the kingdom of grace whereof our 
Saviour fpeaketh, The kingdom of Cod is 
ivithinyou, Luke xvii. 2 1 . fee to what a pri- 
vilege the new man hath attained, all the 
graces of God, all the fruits of the Spirit 
are now poured into him ? If you afk, what 
graces? what fruits? Paul tells you. Gal. v. 
goodnejs, faith, mceknefs, temperance, or, 
would you have us to contract them ? Paul 
doth it elfewhere, The kingdo?n of Cod is 
righteoufnefs, peace, and joy in the Holy 
Ghof}, Rom. xiv. 17. 

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

* Aretius. 

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

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

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


rhe NEW 

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

do not as he Ihould. Orif byrighteouf- 

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

2. From this righteoufnefs arifeth peace : 

BIRTH, 31 

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

Extra ties eji juliltia, non in nobis: i. e, ' A ri^hteoullicfs without us, not in us.' Lutkcr'i Ckrijiian injlltut. 
\ Gen. xx7ii, 1 5, &c. 


Z7. The NE W 

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

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

* Waiting patiently {faith a modem') for 

* the Lord's coming to comfort us, either 


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

* unto God, which he is wont to crown 

* with multiplied and overflowing refrefh- 

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

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

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

* flate of waiting, if his heart in the mean 

* time fincerely hate all fin, heartily thirfl 

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

* tainly be faved; becaufe the Holy Ghoft 

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

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


rhe_ NEW BIRTH. 

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

* meditations on the wings of faith, and 

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

* faints admiring, hands clapping, harps 

* warbling, hearts dancing ; the exercife, 

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

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

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


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


C 34 ) 

A N 



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


The occafion, and method of this treatife. 

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

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

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

I. To get into it. 

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

1. Examination of themfelves. 

2. Confelfion of their fins. 

3. Hearty prayer for the foftening of 
their hearts. 

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

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

Some a fight of Chrift. 

Some a dcfire after Chrifl. 

Some a relying on Chrifi. 

Some an obedience to Chrifl. 

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


The N E7V B I RT H. zs 

in God > 9. Haft thoU obferved God's 


the Fir ft means to get into the New Birth. 

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


Sins again/} the fir ft Commandment. 

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

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

For the duties here required. 

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

mercies, and promifes, and works, and 

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


Sins againft the fecond commandment. 

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

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


t Ifa, xxix, 1$. 

I Job xxi. 14. 

§ Jcr. xvii. J. 

2 Haft 


The: NEW 

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

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

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


Sins againfi the third commandment. 

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

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


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

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


Sins againfi the fourth commandment. 

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

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

• \fx. ix. 14. 

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

\ m. xi. 18. 

*f Zlcch, xiv. 17. 


The N E 

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

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





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

Firft, For the family : fay, if thou art 
an hulband; i. Haft thou evev loved thy 
ivife, and divelt -with her ^according to 
knoxvlege, giving honour to her as to the 
weaker vejfel, and as being heirs together 
of the grace of life, that your prayers were 
not kindred? Eph. v. 25. I Pet. iii. 7. 
If tliou art a wife: 2. Hafi thou fubmit- 
ied to thine own hufhand, as unto the Lordy 
in every thing? Eph. v. 22, 24. 3. Hnjt 
thou put on the ornainent of a meek and 
quiet fpirit, which is in the fight of God of 
great price ? i Pet. iii. 4.- If thou art a 
» parent : 4. Hafi thou brought up thy chil- 
dren in the nurture and admonition of the 
Lord? Eph. vi. 4. 5. Haji thou corred' 
' ed them, yet not provoked them by irnmO" 
derate corredion ? 6. Hafi thou provid- 
ed for them in their callings, or outward 
eftates ? i Tim. v. 8. If ihou art a child i 
7. Hafi thou obeyed thy pareJiis, and re- 
ceived correction with fubmiffion and re- 
verence I Rom. i. 30. 8. Hafi thou re- 
lieved them in their wants ? Heb. xii. 9* 
9. Hafi thou obferved their itifiruciionSy 
and covered their infirmities ? Prov. xv» 
15. Gen. ix. 22 If thou art a mafter : 10. 
Hafi thou entertained God's fervants. Gen. 
xix. 2, 3. and given unto thy fervant that 
whichisjufi and equall Col. iv. i. If thou 
art a fervant : 1 1 .HaJi thou been obedient to- 
thy mafier according^ to thefiefJj, with fear 
and trem.biing, in finglenefs of heart, as 
unto Chrifi> Not anjwering arain, rot- 
purloining, but fijewing all good' fidelity I 
Tit. ii. 9, 10. 

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

ecuted juft laws ? 13. 

Haft thou reformed 

38 The NEW 

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

Thirdly, For the church ; if thou art a 
minifter: 16. Haft thou taught in feafony 
and out offeafon ? 17. Hath thy light JJnn- 
ed before men, that they might fee thy good 
tuorksy Mat. v. 1 6. If thou art an hearer : 

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

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

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

B 1 RTH, 

a fubjeft : \2. Flaft thou not reviled the 

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


Sins again fi the fixth commandment . 

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

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


ne NEW B I RTH. 

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


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

5. Haft thou not been angry with thy 
brother without caufe, Matth. v. 22. or 
continued long in anger, keeping thy 
ivrath (as it were) for ever ? Amos i. 1 1. 

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

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

SECT. vni. 

Sins againft the feventh commandment. 

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

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

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


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



Sins again]} the eighth commandment. 

T is the eighth commandment, Thou 

fmlt not fie al. 

For the duties here required. 

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

Or for the fins heue forbidden. 

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


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

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


40 TJ)e NEW 

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

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

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

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

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


Sins againfi the lafl commandment. 

IT is the laft commandment, Thou floalt 
not covet. 

For the duties here required. 
Say : I . Haft thou ever been truly con- 
tented with thy own outward condition ? 
1. Haft thou rejoiced at others good, and 
loved thy neighbour as thyfelf? JMa t .xi x . 1 9 . 
Or for the fins here forbidden. 
Say : I. Haft thou not fometimes con- 
ceived evil thoughts in thy heart ? Matth. 
XV. 19. 2. Haft thou not delighted in the 
inward contemplations of evil ? 3. Haft 
thou not been full of difcontent with thy 
own condition and ftate ? 4. Haft thou 
not felt another law of thy members war' 
ring againfi the law of thy mind ? Rom. 
vii. 23. 5. Haft thou not coveted after 
fomething or other that was thy neigh- 
bour's, either with will, or by actual 
concupifcence ? If in any of thefe thou 
haft tranlgrefted, then haft thou broke 


this commandment, Thou fh alt not covet. 

The fecond means to get into the new birth. 

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


77;^ NEW BIRTH, 

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


The third weans to get into the New Birth. 

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


fpirit will I put within ycu, and I will take 
away thejlony heart out of your JleJJ}, and 
J will give you an heart offiefh. Say then 
to thyfelf, * Is ihis the Lord's promife ? O 
Lord, perform it to my heart ; take away 
my flony heart, give me an heart of flefli, 
a new heart, a new fpirit, etc' [Here 
make thine own prayer, be not careful of 
words, only let the words be the true voice 
of thy heart:] and the more to woik 
foftening thou mayeft fob, and figh, and 
beat thy brealt (c), above all thou mufl 
pray, and call, and cry with vehemency and 
fervency not to be uttered (^). When 
thou haft done, if the Lord do not yet 
hear thee, pray again the next day, and 
the next day, yea put on this refoiution, 
that thou wilt never leave praying till 
the Lord hear thee in mercy, till he make 
thee to feel thy heart melt within thee, 
yea, if it may be, till thou feeft thy *f 
Tears trickling do%vn thy cheeks, becaufe 
'of thy offences. The Lord will perhaps 
hear thee at the firft time, or at the fecond 
time ; or if he do not, be not difcouraged, 
God hath his times ; Mofes fmote the rock 
at Horeb twice before it would yield. 
Numb. XX. 1 1, and at laft it fent out a- 
bundant ftreams of living waters; God 
fpeaketh once and twice, and man perceiv 
eth not ; happy he who relenteth at laft : 
give it not over, perfift thou, thy fuit is 

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

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


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

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

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

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

••{■ Ut hoc niido confritguS CJpita ikeconum tiiovuni in aquii. 

G juft, 

^,^ The ISIEW 

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


The fir J} reafon for this forrow. 

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

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


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


The third reafon for this forrow. 

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

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



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

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


C H A P. V, 

E C T. I. 

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

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

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

G 2 



n^e N EW B IRTH. 


The promt fcs procuring a fight of Chrifl. 

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

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

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

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

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

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

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

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

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

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

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

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

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


The promifes procuring^ a defire after Chrifl. 

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

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

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

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

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

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

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

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

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


The N EW B IRTH. 45 

come ye to the waters, atid he that hath 

S E G T. IV. 

7 he Promifes procuring a Relying on ChriJ}. 

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

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

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

Matth. xi. 28. Come unto me all ye that 
labour, and are heavy laden, and 1 will give 
you reji. Or if invitation will not fit, with- 
out proclamation, hear him proclaim ; 

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

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

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

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

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

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

Heb. iii. 18. Jnd to whom fw are he that 
they fhould not enter into his reJi, but to 
them that believed not ? 

And what can he do more unto his vine- 
yard ? I . To bid thee welcome, he keep* 
open houfe. 2. He invites. 3. He pro- 
claims. 4. He calls thee fans-fee, without 
money or money-worth. 5. He apologiz- 
eth. 6. He fendeth. 7. He commandetb. 
8. He threateneih. Hear what mine author 
concludes from thefe premiffes '.' ' How cru- 
el then is that man to his own wounded 
confcience, who in his extreme fpiritual 
thirft will not be drawn by this eight-fold 
merciful cord, to drink his fill of the foun- 
tain of the water of life, to caft himfelf 
with confidence and comfort into the arms 

t Bolton's iuftrnftions tor affliilcd conkiencss, 


46 The NE 

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

T/}e promifes procuring obedience to Cbrifl. 

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

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

.Matth. vii. 2 1 . Not every one that faith. 
Lord, Lord, floall enter into the kingdom of 
heaven, but he that doth the will of my Fa- 
ther who is in heaven, 

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

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

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

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

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

fellow fhip with him, and xvalk in darknefs, 

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

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

have fellowfhip one with another ; and the 


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

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

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

1 John iii, 24. He that keepeth his com- 
mandments, dwelleth in him : and hereby 
we know that he abideth iH us, by the Spi- 
rit vjhich he hath given us. 

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

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


The Promifes procuring comfort in Chrif}. 

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

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

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

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

P(al. li. 1 7, A broken and a contrite heart, 
God, thou wilt not dcjpife. The condi- 
tion is, a broke?i and a contrite heart tor 
fin ; and if thy heart be thus; be fure God 
will not defpife it. 

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

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

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

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

BIRTH. ^y. 

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

Matth. V. 6. Blejfed are they who hun- 
ger and thirf} after right eoitfmf. The 
condition is, to hunger and thirfi after the 
righteoufnefs of Chrifl ; and if this thou 
doll, then art thou b leffe d ^rom the mouth 
of our Saviour. 

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

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

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

The Means to apply the faid Projnifes. 

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


4« The NEW 

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

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

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


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

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


rhc NEW 

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

B I R r H. 


and charity (nay, more than charity, as we 
• ufe the word commonly) even love of our 
neighbours. For my part, I widi that my 
very heart-blood could cement t/je divifi- 
ons of Reuben y Judg. v. 15. (for which are 
great thoughts of heart) in this town, in 
this church, in thefe kingdoms. I will fay 
no more, but conclude with thofe words 
of the apoftle. Finally, brethren, fare ye 
well: beperfedl, be of gocd comfort, be of 
one mind, live in peace, and the Cod of love 
and peace be with you for ever and ever, 
2 Cor. xiii. 1 1. 


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

of a man in the Atl of the New Birth, 

A Treatise by way of Appendix to the Former. 

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

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


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

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

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

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

part, or diredion in the fecond part, or 

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

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

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

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

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

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

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


G H A ? 



The SouVs Preparation. 

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

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

2. An implantation of the foul into 

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

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


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

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

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


The N EW B I RT H. 

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

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

The general circumjlanccs of preparation 
en Cod's part. 

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

1. The general circumftances. 

2. The fubftantial parts. 

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

1. The offer of Chrift and grace. 

2. The condition of this offer. 

3. The eafinefs of this condition. 

On man's part f two things are conjiderahle : 

1 . That corruption doth oppofe this grace. 

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

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

H 2 

fay. Why, this is the condition of every 
poor foul under heaven, we are all rebels 
and traitors; by our oaths and blafphemies 
we fet our mouth againfr heaven ; and yet 
after all our pride, and ftubbornnefs, and 
loofenefs, and profanenefs, and contempt 
of God's word and ordinances, the Lord is 
pleafed to proclaim mercy flill to every 
one that will receive it : * All you that 
have difhonoured my name, all you that 
have prophaned my fabbaths, and contem- 
ned my ordinances, all you curled wretches, 
come ; come who will, and take pardon ;* 
therein is the Offer : only let them lay a- 
fide all their weapons ; therein is the Con- 
dition ; and then have Chrifl for the tak- 
ing ; therein is the Eafinefs of the condition. 
' Bleffed God, (may every foul fay) if 
I will not do this for Chrift, I will do no- 
thing : had the Lord required a great mat- 
ter of me to have attained falvation ; had 
i?e required thoufands of rams, and ttxx 
thoufand rivers of oil ; had he required 
the firft- born of my body for the lins of 
m,y foul ; had he required me to have 
kneeled and prayed until mine eyes had 
failed, until my hands had been wearied, 
until my tongue had been hoarfe, and un- 
til my heart had fainted, one drop of mer- 
cy at the laft gafp, would have quit all this 
coft : but what goodnefs is this, that the 
Lord fhould require nothing of me, but 
to lay down my weapons, and to receive 
Chrift offered V Lo, the Lord this day 
hath fent from heaven, and offered falvati- 
on unto you fons of men ; the Lord Jefus 
has become a fuitor to you, and I am 
Chrift's fpokefman, to fpeak a good word 
for him : O that we may have our errand 
from you ! that there -were fuch a hearf 
in my people (faith God) to fear me, and 
ktep my commandments akvays ! Dcut. v. 
29. Shall the Lord and hismeffengers thus 
wooe and intreat ? and will any yet ftand 
out againil God, and fay, ' I will none 
of Chrift, I will try it out ro the lalt V O 
then, if the great God of heaven and earth 


j2 The NEW 

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

S E C T. II. 

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

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

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

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

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

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

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


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

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

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

Secondly, The time of this grace, is ei- 

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

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

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

The NEW 

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

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



a good day to me, now blefled am I for 

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

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

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

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

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

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

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

2. The 


The NEW B 1 B.r H. 

2. The dlfpofitlon of the foul by God's 

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

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

1. "What the nature of this drawing is. 

2. The means whereby God draws. 

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

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

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

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

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

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

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

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

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

■^ . The Lord doih not only command 

a poor 

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

The NEW B IR TH. ss 

treating you, and God the Son befeech - 

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

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


5^ TJje N E W 

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

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

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


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

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

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


rhe NEW 

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

thee, 1 confejjld my tranfgreffion unto 

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



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


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

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

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

11)6 NEW B IRTH. 

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

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


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

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

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

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

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

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

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




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

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


to heaven I 
man's ftlf: 

is forgotten 

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

SECT. ir. 

^/^g^'f of fin. 

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

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


(^o rhe NEW 

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

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

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


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

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

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

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

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



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

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

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


Senfe of Divine wrath. 

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

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

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

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



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


Sorrcw for fin. 

THE next ftep is forrow for fin ; con- 
cerning which, are two queftions: 

1 . Whether it be a work of faving grace? 

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

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

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


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

rhe NEW BIRTH. 63 

confcience, and hath more comfort com- 
ing to himfelf, and gives more glory unto 


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

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




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

S EC T. V. 

The extent of this forrow. 

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

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

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

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

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

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

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


The NEW B I RT H. 6j 

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

blow. fitly refemble this poor finner, when the 

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

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

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

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

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

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

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

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

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

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

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



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

Or, for a further light, this contented- 
nefs difcovers itfelf in thefe three following 
particulars : 

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

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



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

JSt E W B I R T n, 67 

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

3. Hence the foul comes to be quiet and 
frameable under the heavy hand of God in 
that helplefs condition wherein he is ; it 
takes the blow, and lies under the burthen, 
and goes away quietly and patiently : O 
this is an heart worth gold ! ' O, faith he, 
it is fit that God fhould glorifie himfelf, 
though I be damned for ever, for I deferve 
the worft : whatfoever I have, it is the re- 
ward of my own works, and the end of 
my own ways: if I be damned, I may thank 
my pride, and my ftubbornnefs, and my 
peevilhnefs of fpirit : what, ftiall I repine 
againft the Lord, hecaufe his wrath and his 
Why are difpleafure lies heavy upon me ! Oh no ! 
let me repine againft my fin, the caufe of 
all ; let me grudge againft my bafe heart 
that hath nouriOied thefe adders in my bo- 
fom, but let me blefs the Lord, and not 
fpeak one word againft him.' Thus David, 
/ held my tongue, laith he, and f pake no- 
thing, hecaufe thou Lord haft done it, Pfal. 
xxxix. 9. So the foul, when the fentence 
K2 of 

6H The NEW 

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

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

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


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

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


7 he NEW 

gifts, and abilities and means are great props 

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

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

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

BIRTH, 67 

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


70 The NEW 

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

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

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

Ufi' 2. AVhat remains then ? Be exhort- 


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

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

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

3. Humiliation ufhers glory, Whofoever 

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


n^e NEW 

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

his heart fnake within him. But oh ! • 

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




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

HITHERTO of our fir ft general. 
to wit, the 

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

1 . The putting of the foul into Chrift, 

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

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

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

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

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

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

I. The means is only the miniftry of 

thegofpel ; the fum whereof, is this, ' That 

there is fulnefs of Mercy, and Grace, and 

Salvation, brought unto us through the 

Lord Jefus Chrift.' Hence the phrafe of 

fcripture calls this gofpel, or this mercy, 

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

ofijjifdojn and holinefs are in ChriJ} : not 

one treafure, but all treafures ; not fome 

treafure, but all treafures ; where the gof- 

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

peace for the troubled, ilrength for the weak, 

relief feafonable and fuitable to all wants,trii- 


Vfe. If then forrow alfail thee (when 

thou art come thus far} look not on thy 

72 The NEW 

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

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

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

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


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

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

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

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


The NEW 

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

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

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

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

J Sight of Chrift J or of mercy in Chrijl. 

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

BIRTH. 7^ 

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

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

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

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

L awav 

74 The NEW 

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

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


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

Hope in Chrijt. 

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


7he NEW B IRTH, 

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

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

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

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


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

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

Ufe I. This reproves, 

1. Thofe that caft off all hope. 

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

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



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

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

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

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

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


The NEW 

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

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

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

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

BIRTH. yy 

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

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


A Defire after Chrifr. 

WHEN the foul is humbled and the 
eye opened, then he begins thus ro 
reafon ; ' O happy I that fee mercy, but 
miferable I, if I come to fee this, and ne- 
ver have a (hare in it? O why not I, Lord ? 
^V'hy not my fins pardoned? And why not 
my corruptions fubducd? My foul now 
thirfleth after thee as a thirfly land, my 
afieftions now hunger after righteoufhefs 




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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



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

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

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

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

BIRTH. 79 

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

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

Love ; 



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

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

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

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


The NEW 

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

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

BIRTH. gr 

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

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

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

1 will love the Lord dearly, (faith David) 

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

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

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

82 The NEW 

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

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


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

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


The N E W B I R r H. 

gfleve and moleft the good Spirit of God. 

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

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

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

5. He that welcomes Chrift truly, co- 
vets a nearer union with Chrift : love is of 
a lir:king and gluing nature, and will car- 
ry the loul with fome kind of flrength and 


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

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

84 The NEW 

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

2. Labour to be throughly acquainted 

with the beauty and fweetnefs of Chriftin 

fhe promife. Now there are three things in 

the promife we mufl eye and apprehend, 

that our hearts may be kindled with love 

in the Lord ; i. The worth of the party 

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

defert of the party, in regard Chrifi: dc- 

ferves it. 3. The readinefs of the party 

in himfelf to feek our good, Chrift feeks it. 

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

had a thoufand hearts to beftow upon him, 

we were never able to love him fufficient- 

ly, asKehemiah faid. The name of the Lord 

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

r love and affections .^ you may lay them 

here with good advantage : what would 

you love ? wouldft thou have beauty ? then 

thy Saviour is beautiful. Thou art fairer 

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

"Wouldft thou have ftrength ? then is thy 

Saviour ftrong, Gird thy fivord upon thy 

thigh, mojl mighty, Pfal. xlv. 3. Wouldft 

thou have riches ? thy Saviour is more rich 

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

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

have wifdom ? then thy Saviour is wife, 

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

treafures of wifdom and knowledge, Gol. ii. 

3. Wouldft thou have life eternal ? Ghrift 

w> the author of life and happinefs to all 


that have him ; and he hath not only thefe 

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

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

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


7 he NEW 

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

BIRTH. 85 

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

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

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

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

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


A Relying on Chrift. 

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

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



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

thou Prefcrver of men ! O !et me live, 

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

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

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

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

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

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




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

UJe I. Poor foul ! art thou yet fliut up 
in unbelief? do then as the prifoners in 
Newgate, what lamentable cries do they ut- 
ter to every paffenger-by ? So do thou, look 
out from the gates of hell, and from under 
the bars of infidelity, and cry, that God 
will look on thee in mercy, and fay, * Spare, 
Lord, a poor unbelieving wretch, lockt up" 
under the bars of unbelief : good Lord, fuc- 
cour, and deliver in due time. David could 
fay, Lei the Jighing of the prifoner come up 
before thee^ Pfal. Ixxix. 1 1. That indeed 
was meant of bodily imprifonment, yet the 
argument prevails much in regard of the 
fpiritual : ' Good Lord, let the (ighing of 
prifoners come up before thee ; let the figh- 
ing of poor diftrullful fouls come up be- 
fore thy majefty: O fend help from hea- 
ven, and deliver the foul of thy fervant 
from thofe wretched diftempers of heart.' 
Is there not caufe thus to pray ? He that be- 
lieveth not, faith our Saviour, is condemn- 
ed already, John iii. 18. He is cad in hea- 
ven and earth, by the law and gofpel, there 
is no relief for him abiding in this conditi- 
on ; lay this xmder thy pillow, and (ay, 
* How can I fleep, and be a condemned 
man ? What if God Ihould take away my 
life this night? Alas r I never knew what 
it was to be enlightened, or wounded for 
fin ; I can commit fin, and play with fin, 
but I never knew what it was to be wound- 
ed for fin J I never knew what it was to be 

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

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

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



n^e N EW B I RT H. 

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

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

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

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

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

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

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


The NEW 

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

The growing of the Soul vjith Chrljl. 

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

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

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

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



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

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


90 The NEW 

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

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


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

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

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


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

The NEW B IRTH. 91 

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

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

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

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

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

Soli Deo Gloria. 





THE necejjity of regeneration 2 

The generality and fuhje^i of regeneration ' c 

The manner of regeneration j r 

The ijjue and effeds of regeneration 29 



I. 'T"^ UE occafion and method of this treat ife 34 

II. JL § i- The fir/} means to get into the New Birth 35 

§ 2, etc. Sins again ft the firfl commandment to the lafl 35, etc. 

§ 3. The fecond means to get into the Neiv Birth 40 

IV. § I. Tthe third means to get into the New Birth] 41 

§ 2, etc. The firf}, fecond, and third reafon for forrow 42 

V. § I. The means to be delivered out of the pangs ofths New Birth 43 

\ 2. The prornifes procuring a fight ofChriJi 44 

§ 3. The promifes procuring a dejire after Chrifi ib^ 

\ 4. The promifes procuring a relying on Chrifl 45 

\ 5. The promifes procuring obedience to Chrift 46 

§ 6. The promifes procuring comfort in Chrifl ib. 

§ 7. The means to apply the faid promifes - 47 

\ 8. 77;f conclufion 48 

The Doftrine and Directions, <bc. 

THE occafion of this treatife 49 

The foul's preparation 50 

II. § I . ?'/-'£• general circumflances of preparation on God's part 5 1 

§ 2 . The general circumflances of preparation on man's part j2 

III. The fubflantial parts of preparation on Cod's part ^ or, his difpen- 

fations of his work on the foul 53 

IV. § 1 . The fubflantial part of preparation on man's part^ or the difpo- 

fition of the foul by Cod's work 58 

^ 2. J fight of fin ^ _ 59 

§ 3. Aftnfe of divine wrath ' 61 

§ 4. Sorrow for fin 62 

§ 5 . The extent of this forrow 64 
V. The call, on Cod's part, for the foul to clofe with and to rely on 

Chrifl ^ 71 

VI. § I. The anfiuer, on man's part, for the foul to clofe with and to rC' 

ly on Chrifl ^ 73 

§ 2. -^ fight ofChrtfl, or, of mercy in Chrifl - ib. 

§ 3. Hope in Chrifl 74 

§ 4. y^ defire after Chrifl yy 

\ ^. A love of Chrifl * 79 

\6.j4 relying on Chrifl 85 

yil. The growing of the foul with Chrifi Ip 




In Reference to ♦ 

The Firfl and Lafl Things ; 


Means, Duties, Ordinances, 

Both Secret, Trivate, and TubUck ; 

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

come to Heaven. 

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

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

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

my brother, andjifter, and mother. "^ 

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

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




The Troem, or Entrance into the Book, 

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

I . His privileges. 2. His duties. 
I. His privileges (as he is now a believ- 
er in Chrift) are, Juftification, Reconcili- 
ation, Adoption, Sanftification, Gloriifi- 

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

SECT. n. 

of the firjh privilege, viz. Jujiification. 

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

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

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

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

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

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

Slicpbcrd's.Sound Believer, 



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

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


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

O glorious privilege ! efpecially in tTiefe 
refpefts : 

1 . By this a finner is righteous ; a won- 
der that may aftonilh angels, for a man 
accurfed and finfulin himfelf, to be at that 
very inftant blefled and righteous in ano- 
ther: our own duties, works, and refor- 
mation may make us at the beft but lefs 
finful, but this righteoufnefs makes a fin- 
ner finlefs. t 

2. By this a finner is righteous before 
the judgment-feat of God : // is God that 
ju/}ifics,ivhoJhall condemn? Rom. viii. ^X, 

34. iNot chrift, he is our advocate ; not 
iin, for chrift was made fin for us ; not 
the law, for Chrift hath fulfilled the law 
for us ; not Satan, for God is his judge, 
and if he have acquitted us, what can the 
jaylor do ? 

3. By this we have perfeft rightcouf- 
ncls: we are as pcrftftly righteous, as 

f ^o.d rcaium. i.e. hs to his^i.illincrs, or being callid in 4ucftbn. 

t ChriJ} 


X Chr'tJ} the ri^htecus. Little children, let fie hath made an end of fin, and brought 

no man deceive you, he that doth righteouj- in aneverlafting righiccupiefs, Dan. ix. 24. 

nefs is righteous, even as he is righteous. 6. By this we plesfe God more, than if 

Indeed our own righteoufnefs, though it we had a perfedt righteoufnefs in our- 

be the fruit of the Spirit of grace, is a felves : do not fay, ' This is a poor righ- 

blotted, flained righteoufnefs, very imper- teoufnefs, which is out of myfelf in ano- 

fe£V, and very little ; hut by this, the faith 
of David, Peter, and Paul, was not more 
precious than ours is, becaufe we have 
the fame righteoufnefs as they had : what 

fincere foul but efteems of perfeft holinefs what is angelical righteoufnefs, when corn- 
more than of heaven itfelf? O confider, pai-ed to the righteoufnefs of God?' Tis 

ther:' fuppofe it were in ourfelves, fucha 
righteoufnefs at beft would be nothing but 
man's righteoufnefs, but this is called. The 
righteoufnefs of God, 2 Cor. v. 2 i . Now 

we have it, in the fenfe I now fpeak of, in 
the Lord Jefus. 

4. By this we have continual righteouf- 
nefs : do we complain becaufe we feel new 
fin, or old fins confefled, lamented, fub- 
dued, returning upon us again, and the 
fprings in the bottom filling our fouls a- 
gain, that we are weary of ourfelves i O but 
remember, this is not a ciftern, hut a foun- 
t.iin opened for us to xvafl} in, Zech. xiii. I. 
Jsjin abounds ^fo grace, in this gift of righ- 
teoufnefs, abounds much more : the Lord 
hath changes of garment for us, Zech. iii. 
4. by means whereof there (hall never en- 
ter into the Lord's heart one hard thought 
towards us, of calling us off, or of taking 
revenge upon any new occafion, or fall 
into fin, fo as for final defiru(5>ion. 

5. By this we have eternal righteouf- 
nels, that never can be loft : if the Lord 
finould make us as perfe(ftly righteous as 
once Adam was, or as the angels in hea 

but as a glow-worm before the fun ; the 
fmell of Efau's garments (the robes of this 
righteoufnefs of the Son of God) are of 
fweeter odour than ours can be, or ever 
ftiall be. 

7. By this we glorifie God exceeding- 
ly : Abraham believed, and gave ghry unto 
Cod, Rom. iv. 20.: So when we believe, 
we glorifie God, we advance his raercy 

»and free grace, and triumph in it. 

8. By this we have peace in our con- 
fciences : for Chrifi's blood is fpr inkle d on 
them, Heb. ix. 14. and that cools the bur- 
ning torments of them : none of our du- 
ties can pacific confcience, but as they car- 
ry us hither to this righteoufnefs ; only if 
this rainbow appear over our heads, it is a 
certain fign of fair weather, and that there 
fhall be no more deluge of wrath to over- 
whelm us. 

9. By this all miferies are removed: 
when our fins are pardoned, there is fome- 

ven are, we might be in danger of lofing thing like ficknefs, fiiame and death, but 

they are not ; The inhabitant of Zion 
fhall not fay, I am fick : the people that 
dwell therein fhall be forgiven their ini~ 
quity, Ifa. xxxiii. 24. 'Tis no ficknefs in 

this; but now the Lord hath put our 
righteoufnefs into a fafer hand, which ne- 
ver fliall be loft : Chrift hath obtained an 
eternal redemption for us, Heb. ix. 12. 

\ Non formoM et intrw/ecn jiijfitia, fed rdativa, mn quoad quaiititali'ii Jed veritatcm, fit enim jiit'ua upplicatlo infih\t£ 
juftilix. Si aliter, oeque jifti efjemits ut Chrijlus, pojjlmiis alios Jhlvure ut Chrijins ; at non, juftit.a Chrijli fit nojirn, 
noil quoad uuiverfakm valon-m, fed partictilaiem tiectjjitatetn, et iinputatur nobis, mn ut caujis falvatioins, fed ut fu jeFfis 
falvai.dis ji'iiitia ■Chrifii efl vcre meritoriii, iiojlra autcm ex mera gratia, jtijiilia Cbrijii cJIfntjeHive inbacftva.nob:s t n- 
tnm comiiiuiticativa quoad vit tut em et efficacuim. i. e. " We are as perKilly righteous as Chrilt the rijjhtecus "] I ut, 
not by a forn^al and intrinficrightcoufnef':, but relative, not as to quantity, but verity, for tlicre is made a finite ap. 
plication of infinite righteoufnefs. If it were ctherwife, we would be as righteous as Chiill, we might f^vt o- 
thers as Clui'l ; but far from tiiat, for Chrift's righteoufnefs becomes ours, not as to univerfal ■ fficac) , bit par- 
ticular ncccdity, and it is imputed to us, not as caufes of falvation, but as (uhjccJts to he favcd, Ciiriit's rigbteoi.fru ft 
is iruly meritoiioui, but ours is of mere giacc ; the righteoufnefs cf Chrjfl is liibjiilivtly inhirtiit, atid communica- 
tive to us, only as to its own virtue »ni efficacy upon us. 

O « man* 



a manner, nor forrow, nor afflidlion, if 
the venom, fting, andcurfe be taken away 
by pardon of fin, this is the bleffednefs of 
all believers. BleJJed is he ivhofe iniquity 
is forgiven, and ivhofe Jin is covered : 
blejjed is the man to luhom the Lord iniput- 
ethnot iniquity y Pf. xxxii. i, 2. Here's a 
bleffing pronounced ; what fliould we do 
but believe it, and rejoice in it i 

Of the fecond privilege, viz . Reconciliation. 

THE fecond privilege is Reconcilia- 
tion : this I called the ftate or con- 
dition which a believer in his juftification 
, is put into; and ^re I confider it as a 
privilege, which in order of nature fol- 
lows pardon of fin, as pardon of fin in 
order of nature follows imputation of 
Chrift's righteoufnefs ; Being juftified by 
faith, we have peace with God, Rom. v. 
I. (/. £".) Chrifii's righteoufnefs being im- 
puted, and our fins pardoned, we have 
peace with God ; not only peace from 
God in our confcicnces, but peace with 
God in our reconcilement to him, and 
in his favour towards us ; in our impu- 
tation and pardon the Lord accounts us 
juft, in our reconciliation the Lord ac- 
counts us friends: indeed our meritorious 
reconciliation is by Chrift's death : as the 
king's fon, who procures his father's fa- 
vour towards a malefafVor, who yet lies 
in cold irons and knows it not ; and this 
is before aftual pardon, or adual being : 
but aftual and efficacious reconciliation, 
whereby we come to the fruition and pof- 
feflion of it, is, to my weak conception, 
after pardon of fin. Now this reconcili- 
ation confifts in two things : i. In our 
peace with God, whereby the Lord lays 
by all afls of hoftility againflus. 2. In the 
love and favour of God : he now loves us 
not only with a love of good-will, as in 
our election, but with a love of compla- 
cency and delight. O confider what a blef- 
fed Itate is this ! 

1. That God fhould be pacified with 
us after anger, after provocation by fin, 
after fuch wrath, which like fire hath con- 
fumed thoufand thoufands, and burnt 
down to the bottom of hell, and is now, 
and ever ftiall be burning upon them in 

2. That God fiiould be pacified wholly 
and throughly, that there fiiould be no 
confuming fury left for us to ht\ : Fury is 
not in me, faith God, Ila. xxvii. 4. In- 
deeds briar and thorns, /. e. obftinate fin- 
ners, that prick and cut him to the very 
heart by their impenitency, he will burn 
them together. God out of Chrifl: is a 
confuming fire, but in Chrifl he is Love, 
I John iv. 16. And though there may be 
fatherly frowns, chafiifements,reproofs and 
rods, though he may for a time hide his 
face, fliut out our prayers, defer to fulfil 
promifes, yet all thefe are out of love to 
us in fome fort, and we (hall fee it, and 
feel it fo in the latter end. 

3.That the Lord fhould be pacified eter- 
nally, never to cafl^ us off again for any 
fins or miferies that we fall into: this is 
wonderful. Thofe whom men love, if 
their love be abufed, or if their friends be 
in affliftion, they many times forfake, but 
the Lord's love and favour is everlafiing : 
The mountains may depart, and the hills 
be removed, but my kindnefs fhall not de- 
part from thee, neither fijall the covenant 
of my peace be removed, faith the Lord, 
that hath mercy on thee, Ifa. liv. 10, Nay, 
that which is fomething more, the abound- 
ing of our fin, is now the occafion of the 
abounding of his grace, Rom. v. 20. Our 
very wants and miferies, are the very ob- 
jects and occafions of his bowels and ten- 
der mercies : O w^hat a privilege is this ! did 
the Lord ever fiiew mercy to the angels 
that finned ? Did not one fin caft them out 
of favour utterly ? and yet tiiat fo many 
thoufand thoufands of fins Ihould gu(h 
out of my heart, and thy heart that read- 
^ft:, againft the mercy, love and kindnefs 



©f owr good God, and for all this he not 
be incenfed ; thit the Lord who poured 
out all his anger upon his own Son for 
us, cannot now pour out, nay hath not 
one drop left, though he would, to pour 
out upon us for any»one of our fins ! 
ftand amazed, ye angels, and all the hoft of 
heaven at this ! 

4. That the Lord fl^ould be thus paci- 
fied with enemies: a man may be ealily 
pacified with one that offends him but a 
little, but with an enemy that ftrikes at 
his life (as by every fin we do at the living 
God,) what can we fay to this ? 

5. That he Ihould be pacified by fuch a 
wonderful way as the blood of JefusChrift: 
this is fuch a love, as one would think 
the infinite wifdom of a blefled God could 
have devifed no greater : it is enough to 
burft the heart with aftonifiiment and a- 
mazement, to think that the party offend- 
ed, who therefore had no caufe to feek 
peace with us again, fhould find out fuch 
a way of peace as this : wo to the world 
that defpife this peace. 

6. That being thus pacified, we may 
come into God's prefence with boldnefs at 
any time, and alk what we will; I won- 
der what he can deny us, if he love us: 
This is the confidence that ive have in 
him, That if we afk any thing according 
to his will, he heareih us, i John v. 14. 

7. That all creatures fliould be at peace 
with us: Thou /halt he in league with the 
J} ones of the field, and the beafls of the 
field fio all be at peace with thee. Job v. 23. 
As when the captain of an army is pacifi- 
ed, none of the foldiersmufl hurt or flrike 
that man : fo no creature muft hurt us, nay 
all the creatures that feem our enemies, 
fhall be forced to do us good : death, 
where is now thy fling ? grave, where 
is thy victory ? iCor.jtv. 55. All our 
v'ants will make us pray the more, our 
forrows humble us the more, our tempta- 
tions make us exercife our graces, ourfpi- 
riiual defertions make us long for heaven. 


and to be with Chrift; not only Paul and 
Jpollcs, and the iJCorld, and life, but death 
itfelfis ours, to do us good : we may now 
fleep, and none fo all make us afraid. Job 
xi. 19. We fliall not be afraid of evil tid- 
ings, our hearts are fixed, trufling in the 
Lord, Pfal. cxii. 7. 

Of the third privilege, viz. Adoption. 
'" I "^ H E tliird privilege Is Adoption , wliich 
X in order of nature follows Reconci- 
liation ; whereby the Lord accounts us 
fons, and gives us the fplrit and privilege 
of fons : Behold what manner of love the 
father hath heflowed upon us, that we 
floould be called the fons of God, I John 
iii. I. The Lord accounts us jufl in our 
Juftification, friends in our Reconciliation, 
fons in our Adoption: now this Adoption is 
either begun here in this life, or perfe6led 
in the world to come, when we fliall re- 
ceive all the privileges of fons, not one ex- 
cepted. For this latter Adoption, to wit. 
The redemption of our bodies, Rom. viii. 
23. we wait ; but of the former we fpeak, 
the manner of which is thus : 

1. God loves Jefus Chrifl with an un- 
fpeakable love, as his only Son, and our 
elder brother. 

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

3. Hence the Lord accounts us fons, 
having pre de.flinated us unto the adoption 
cf children by Jefus Chrijl to himfelf, ac- 
cording to the good pleajure of his will, 
Eph. i. 5. O the excellency of this privi- 
lege ! it appears in thefe refpeds. 

1 . That the Lord fliould prize us as his 
fons : a man that hath fons, efleems them 
more than all his goods and fervants ; fo 
the Lord efteems of the poorefl, unwor- 
thiefl believer, more than of all his houf- 
hold-ftuff, more than of heaven, earth, 
and all the glory of ir, more than of all 
the kings and great men in the world. 

2. That the Lord fhould take care for 

2 us 



VIS as For fons: in times of want we are 
ready to queftion, IVhat we /hall eat or 
drbik ? ' how fhall we live V Mat. vi. 31. 
O confider, are we the fons of God ? then 
he that feeds the ravens, and clothes the 
lillies, will provide for us ; or fuppofe we 
continue in the want of temporal things, 
why the Lord is therein plotting our eter- 
nal good : No chajlening for the prefent 
Jeemeth joyous, but grievous : neverthelefs, 
(ifterivardit yieldeth the peaceable fruit of 
right coufncfs, unto them who are exercif- 
i-d thereby, Heh. xii. 11. 

3. That the Lord fhould love us as his 
fons: fometimes we think that the Lord 
loves us not, beca^fefe we do not feel his 
love, or know his love; but do not we love 
our fons becaufe while they are young,they 
know not their fathers, or becaufe their 
lathers are fometimes out of fight, and 
have not them always in their arms ? Zion 
/'aid, 'The Lord hath Jorfaken me, and my 
Lord hath forgotten me : Can a woman for- 
get her fucking child, that fje fhoidd not 
have compaffion on the fan of her womb P 
yea, they may forget, yet will I not forget 
'thee, Ifa. xlix. 14, 15. 'Wt may think, 
becaufe we have fo man}' fins, or fo many 
afflictions, that therefore the Lord loves 
lis not ; but judge we righteoufly ? Have 
our children no love from us, becaufe they 
' are lick, and we keep them under a fpare 
diet? ' God knows our mold, and that 
we are but dull :' he hath freely chofen us 
to he his fons, and therefore, notwith- 
ilanding all our fins and fufferings, he 
joves us ftill : if he fees Ephraim bemoan- 
ing his fiubbornnefs, as luell as ficknefsy 
the Lord cries out, and cannot hold. Is 
Ephraim my dear fon P Is he a pleafant 
child P forftnce Ifpake again ft him, 1 do 
earneflly remember him fUll : therefore 
7ny bowels are troubled for him ; I will 

furely have mercy upon him^ faith I he Lordy 
Jer. xxxi.20. 

4. That the Lord fliould make us heirs 
and co-heirs with Chrift, Rom.viii. 1 7. Sons 
by nature are not always heirs, but all 
fons by Adoption ^re ; we are heirs i. Of 
the viftble world, i Cor. iii. 22. 2. GJ the 
other world, i Pet. i. 4. 3. Of all the 
promifes, Heb. vi. 17. And herein Jeho- 
vah himfelf comes to be our inheritance 
and portion for ever : O that fuch veflels 
of wrath, fire-brands of hell by nature, 
fliould thus become the children of God 
by grace, and heirs of heaven ! 

5. That the Lord fliould give us the 
fpirit of fons. The fpirit of adoption, where- 
by we cry Abba Father, The fpirit of af- 
fiirance, witneffmg with our fpirit, that 
we are the children of God, Ro. viii. 1 5, i 6. 
It doth not only witnefs to our fpirit s,h\i\. 
with our fpirit s, i. e. with our renewed 
confciences, thus, ' All believers are fons, 
* but I am a believer, therefore I am a fon :' 
herein the Spirit bears witnefs with us in 
every parr, premifes, and conclufion ; on- 
ly it tefiifies more clearly, certainly, com- 
fortably, fweetly, ravilhing the foul with 
unfpeakable joy, and peace, in the con- 
clufion : fometimes indeed it may be fuf- 
pended, and fometimes we may not hear 
it ; or if we do, we may objedl againfl it, 
through the unbelief in part remaining in 
us; yet f *if we want it in the witnefs 
and comfort of it, we have it in the holi- 
nefs of it :' hence it is called. The holy 
Spirit of Cod, whereby we are fealed unta 
the day of redemption, Eph. iv. 30. 


Of the fourth privilege, viz, SaJi^ification, 

THE fourth privilege is Sandlirication, 
which in order of natiue follows a- 
doption . no fooner are we fons, but we 
receive the image of our heavenly Father in 

i ^uando aBus intermittilur, habitui not amittitur, i. e. When the aft is difcoutinucd, the habit is not loft. 

^ Sane- 



Sanft'ification ; The manner of it is thus : The excellency of this privilege appears 
I. The Spirit works in us a principle of in thefe particulars : 

This is our glory, and beauty, even 

fpirituallife : thefcripture fornetimes calls 
it zfted, I John iii. 9. fornetimes a fpring, 
or fountain, John iv. 14. fornetimes the 
life of Chrifty 2 Cor. iv. 10, 11. becaufe 
it is conveyed unto us by the Spirit of 
Chrift, by means of our infeparable union 
with Chrifl. What name foever we give 
it, we may conceive it to be a new faculty 
added unto thole which are in men by na- 
ture, but an improvement of thofe abili- 
ties to work fpiritually, as they did na- 
turally before regeneration. Hence it is 
that a regenerate man in fcripture, is faid 
To walk after f he Spirit, Rom. viii. i. To 
be led by the Spirit, To walk in the Spirit. 
Gal. v. 18. 25. 

2.' From this fountain fpring all thofe 
habits of fpiritual grace, which are feveral- 
]y diftingui(hed by the names of Faith, 
Hope, Love, &c. although to fpeak pro- 
perly, they are but the diverllfications of 
that fpiritual principle within us, diftin- 
gui(hed by thefe names. 

From thefe habits of grace abiding in 
us, ordinarily proceed fpiritual motions 
and operations according to thofe habits. 
And as it is with natural habits, fo it is 
with fpiritual, they are much increafed and 
ftrengthened by their motions, operations, 
3. e. by the ufc andexercife of them, and 
are as much weakened by difufe, and ne- 
gle6l of fuch an exercife. I deny not but for 
all this, there is within us a woful, finful 
nature, crofs and contrary unto holinefs, 
and leading us daily into captivity : yet 
here's our privilege, even Sanftification in 
part; furely the Lord hath given us ano- 
ther nature, a new nature: there is fome- 
thing elfe within us, which makes usv/ref- 
tle againft lin, and ihall in time prevail o- 
ver all fin: Ahrulfed reed fhall he not break, 
and fmoaking fta'x fhall he not quench, till 
he fend forth judgment unto vi6iory, Mat. 
Xii. 20. 

glorification begun : what greater glory 
than to be like unto God ? We are chang- 
ed into the fame image, from glory to glory ^ 
2 Cor. iii. 18. Every degree of grace is 
glory, and the perfe£lion of glory in hea- 
ven, confifis chiefly in the perfection of 

This will give us abundance of fweet 
peace. For whence come troubles, and 
doubts of God's favour and love .-* Is it 
not fome guile, or decay here .■' Is it not 
fome boldnefs to fin .•' Is it not our fe- 
cret dalliance with fome known fin, con' 
tinued in with fecret impenitency ? On 
the other fide, what was Paul's rejoicing ? 
Hezekiah's peace ? The one cried. That 
in all fincerity and fimplicity he had his 
converjation among ft men; the oiher, Lord, 
remember f I have walked before thee up- 
rightly ; not that this was the ground of 
their peace, for that is only free grace in 
Chrifl, but the means of their peace, 2 
Cor. i. 12. Ifa. xxxviii. 2, 3. That is a 
curfed peace, that is kept by looking to 
Chriif, and yet loving our lulls. 

3. This will make us fit for God's ufe : 
a filthy unclean velTel is good for nothing, 
till cleanfed ; a man mufi firfi purge him- 
felf, and then he fhall be a veffel unto ho- 
nour, fari6iified, and meet for the maf}er's 
ufe, and prepared unto every good work, 
2 Tim. ii. 21. 

By this we have a fweet and comfortable 
evidence of our juftification : nor is this 
a running upon the covenant of works : 
Is not Sanftification (the writing of the 
law in our hearts) a privilege of the cove- 
nant of grace, as well as juUification ? and 
can the evidencing of one privilege by a- 
nother, be a running upon the covenant 
of works? O confider, how many evan- 
gelical promifes are made to pei !bns in- 
verted wiih fuch and fuch graces ! as^ 
of Poverty, Mourning, Meekatls,. etc. 


102 O/DUT 

Matth. V. 3, 4, 5, 6. and to what end? 
but that every one may take, and be aflured 
of his portion manifefted particularly there- 
in ? furely none are jiiflified, but they 
arc fanfViHed ; or if not fanftified, they 
are not juftiiied. 

Of the fifth Privilege, viz. Clorificathn. 

TH E fifth privilege, is, glorification, 
which is the laft, in execution, of 
God's eternal purpofe towards all his be- 
loved and choftn ones : and hereby are we 

I E S in General, 

made partakers of thofe endlcfs and unuttC' 
rable joys, which neither eye hath /ecu, nor 
ear hath heard, nor the heart of man cott' 
ceived'. but of this you have feveral fer- 
mons in my La ft Things, enough to chear 
up all thofe prcciovis hearts that have any 
title to, or intereft in the Lord Jefus Chrilh 
my meaning therefore, is, to pafs by thofe 
privileges, and, Secondly, to come to the 
Duties, which gracious fpirits, in all faith- 
ful and thankful obedience unto him that 
hath called them, are ready to fall upon. 



Of the Equity of Duties. 

NO fooner is the foul tranflated info 
the ftate of grace, and crowned with 
thofe glorious privileges, but immediately 
it cries out, ' O Lord, what (hall I now 

Of DUTIES In General. 

ofChrift, and P^exu forth the praifes of him 
ivho hath called them ? Dearly belovedy 
(faith the apoAle) / befeech you, as (Iran- 
gers and pilg7'ims, abjiain now from fief} - 
ly lujls, which war againj} the foul : hav- 
ing your converfation honefl among . the 
Gentiles, that whereas they fpeak again/} 

do for thee ? how ft^all I now live to thee ?' you as evil doers, they may by your good 

Good reafon, the foul fnould now give up 
herfelf to Chrifl:, for flie knows, flieisnot 
her own, but Chrift's. Can there be fuch 
an heart in any ChrifHan, as now to cafl: 
off duty, and continue in fin, becaufe fo 
much grace hath abounded? O no ! The 
love of Chrijl conftraineth us ; (faith the a- 
poftle) becaufe we thus judge, that he died 
for all, that they who live, fijould not 
henceforth live unto themfelves, but unto 
him who died for them, and rofe again. 

works which they flyall behold, glorifie Cod 
in the day of v'tfitation. But W'hat duties 
mull: they fall on ? i. Submit yourfelves to 
every ordinance of man for the Lord's fake. 
2. Honour all men. 3. Love the brother- 
hood. 4. Fear God. 5. Honour the king. 
6. Suffer wrongs, i Pet. ii. 11, 12, 13, 
17, 19. You have herein Chrift for exam- 
ple, and you mull; do all forChrift's fake ; 
or, if thefe duties will not contain all, Za- 
chary tells us, that beino delivered out 

2 Cor. V. 14, 15. There is a principle of of the hands of our enemies, we muj} fcrve 

love now in the hearts of believers, and 
this love of Chrift conftrains them to live 
to Chrift, Te are now a chofen generation, 
a royal prieflhood, a holy nation^ a pecu- 
liar people, that ye fl^ould floew forth the 
praifcs of Chrijl, who hath called you out 
ofdarkncfs into his marvellous light, i Pet. 
ii. 9. What bleffed titles are thefe ? and 
to what end ? but that they who are fo eno- 
bled by Chrift, may now adorn the gofpel fure. 

hitn without fear, in holinefs, (in all the 
duties of the firft table) and right eoujnefs, 
(in all the duties of the fecond table) all 
the days of our life, Luke i. 74, 75. In- 
deed, how can we love Chrift, and negle(ft 
duty to Chrilt ? If you love jne, faith Chrift, 
keep n?y commandments, Jolin xiv. 15. the 
love of Chrift will conftrain us to embrace 
his commandments, as amoft precious trea- 

* I hope affuredly, that the God of 



grace and mercy will keep, by his power 
to falvation, all thofe perfons he doth de- 
liver ; and that he will fow the feeds of 
grace in their hearts, that they may not 
fin prefumingly. And I hope alfo, God 
will meet with fuch as are difturbers of the 
truth of Chrift, and peace of thegofpel, by 
(heir bafe and vile converfations: and I 
fhall recommend to them the reading of 
the epiftle of Jude, where they may fee the 
fearful wrath of God upon fuch perfons as 
abufe the grace of God to ^m. O let not 
the love of Chrifl: thus manifefted, be fo 
bafely requited at your hands, feeing the 
Lord hath fo freely loved you, and given Jure to the Almighty, that thou art righte- 

tn General, 103 

Chrift, and therefore ftands ready to fpeak 
forth the praife of the glory of his grace, 
that hath fo freely faved him, it muft needs 
be an acceptable fervice to God in Chrift. 


Of the Infufficiency of Duties. 

BUT alas, what are thefe duties to my 
Lord ? Or what are thefe duties in 
themfelves ? 

I. All the duties of man, they are no- 
thing at all unto God : Can a man be profi- 
table unto God, as he that is ivife may 
be profitable unto him/elf? Is it any plea- 

Chrifl: to you, that you might be to the 
praife of the glory of his grace, in agodly 
chriftian converfation, whereunto you are 
ordained *. For you are Cod's workman- 
Jhip, faith the apoflle, created in ChriJ} Je- 
fus unto good ivorks, which God hath before 
ordained^ that you fioould walk in thtm^ 
Eph. ii. ID. And I befeech you always to 
remember, that you cannot anfwer the free 
love of God towards you any other v,'ay,but 
by fhewing it in a fruitful converfation in 
the world ; confidcring/^i^^ one end of your 

Or is it gain to him, that thou makeft 
thy ways perfect r'Job. xxii. 2. 3 . If thou 
be righteous, what givefi thou him ? or 
what receiveth he from thine hand P Job 
XXXV. J. my foul, thou haflfaid unto the 
Lord, Thou art my Lord, Pfal. xvi. 2. And 
what then ? what recompence to God for 
this propriety ? Nay, David is here non- 
plufs'd, /)fy goodnefs extendeth not to thee. 
All the fervices of men and angels, though 
they run parallel with the longell: lines of e- 
ternity, are an infufficient recompence for 

redemption, that Chrift, who gave himfelf my foul's deliverance : When we have done 

for you, might redeem you from all iniquity, 
and purify you unto himjelf, a peculiar peo- 
ple, zealous of good works,' Tit. ii. 14.' 
Here's good equity for duties : the foul 
cannot confider her deliverance by the blood 
of Chrift, and by the fpirit of Chrift, but 
Ihe cries, What fimll I render unto the Lord, 
for all his benefits towards me P I will 
take the cup of falvation, and call upon the 
name of the Lord : I will pay my vows un- 
to the Lord, now in theprefence of all his peo- 
ple : Lord, truly I am thy fervant, I am 
thy fervant, and the fon of thy handmaid ; 
thou hafl loofed my bonds. For a man that 
hath a touch of the loving-kindnefs of 

all we can, fiill we mufi fay. We are un- 
profitable fervants, Luke xvii. 10, 

2. All the duties of man, as they are 
done by man, are, in that refpefl, finful. 
AVhat is duty, but man's tye to that which 
is due ? or, if we follow the Latins, what 
is duty, but obedience commanded by God, 
to be performed by man ? Now wherein 
any thing is to be done as of man, therein 
is fome mixture of fin : All our righte- 
oupnefies is as filthy rags, as a menjlrous cloth, 
Ifa. Ixiv. 6. How ? All our righteoujnejfes ? 
Is it true, whilft a believer's heart is over- 
caft with grofs vapours, and is more than 
ordinarily dull in hearing, whilft it fties 

* An ingenuous conftrtion of Dr. Crifp. an open adverfary of good works : fyme ti.atcxtollhim, may do well t.-> 
remember it. Ste Dr. Crifp's Afluiauce of Faitli. 



\o\!r and llow in praying, and is fomewhat 
ftiff, and untoward in farting above mea- 
fure, fuch righteoufnefs goes ufually for 
fin : but if a foul gets under full fail ; if 
it be filled with a ftiffgale of the Spirit of 
Chrift ; /if floods of meltings flow from it, 
if it cry mightily, be fwift to hear, be greedy 
in fuckingr in divine truths, and be fome- 
what exacSi in obferving pra^lical righteous 
means, to mourn, and pray fervently, being 
helped by the Spirit herein : are fuch pray- 
ers, mournings and other divine exercifes 
in any fort finful ? yes, as there is fome 
mixture of man's infirmity in them -.and in 
our beft duties there is fome fuch mixture ; 
for all our right e^fneffes is as filthy rags, 
as menfirous cloths. I know who hath faid 
it, and yet I know not wherein to contra- 
dict it : * Chrirtians may difl;ingui(h be- 
tween that which is the Spirit's, in works 
after renovation, and the whole work af- 
ter they have done it : now although the 
motions and affifliance of the Spirit be pure, 
holy, and without fcum in the fpring, to 
wit, in itfelf ; yet, by that time thefe mo- 
tions and affirtance have pafled through the 
channels of their hearts, and have been 
mixed with their manifold corruptions in 
doing, even the whole work thereby be- 
comes polluted t'. ^Vith him agreeth one 
truly orthodox; faying, ' Albeit our good 
works are perfect in refpe£l of the Spirit,' 
from whom they firrt flow, yet are they 
polluted, when they pafs from us, becaufe 
they run through our corrupted hearts and 
wills, as fair water runs through a dirty 
channel X\ If this be fo,that our beft recom- 
pence to Chrifl:, for his loves, be unprofi- 
table to him, and finful, as done by man ; 
what fliall I fay? how muft I carry, faith 
the foul, to my Redeemer ? 

Of DVT IE S in Gcmrol 


Of the Healing of Duties. 

I Dare not difobey ; tho'all the duties in 
the world are infufficientto recompenfe 
thofe bowels of God's mercies in Chrifl, I 
mufl not therefore caft away duties. It is 
true, I cannot but fin in all I do, mybefl: 
duties (nakedly and barely confidered in 
themfelves) are tainted, poifoned, and 
mingled with fin * : But will it follow, 
that, becaufe I cannot be more clean, there- 
fore I mufl be more filthy than needs? Nay, 
O my foul, if thou art married to that 
bridegroom Chrifl, duties and all things 
elfe are clean to thee ; * The whole filth 
and dung of our works, through faith in 
Chrifl, is extradled by Chrifl, and he pre- 
fenting the fame purged by himfelf alone, 
they are accepted with God :' In this re- 
fpe£V there is an healing of duties, if we be 
in Chrifl. Certainly, that fruit which 
Cometh from a root of faith, mufl needs 
be good fruit ; I believe, therefore Ifpeaky 
faith the Pfalmifl, Pfalm cxvi. lo. O my 
foul, canfl thou fay thus ? I believe, there- 
fore I pray ; I believe, therefore I fan6>ify 
the Lord's day ; I believe, therefore I do 
all duties of obedience : thy obedience then 
is the fruit of paradife, for it grows on the 
very tree of life. Chrifl is The Sun of 
riphteoufnefs that arifeth with healing in 
h^s -wings, Mai. iv. 2. Chrifl is that fun, 
that by his heat of love extra61-s all the 
filth of fin out of thy duties performed ; 
and fo thy duties are healed, and the fpiri- 
tual part of them being prefcnted by the 
interceflion of Chrifl, and the carnal defe(f^s 
covered by the righteoufnefs of Chrifl, 
in whom the Father is always well pleafed. 

^. I. Of the Manner of healing our Duties. 

NOW the manner, O my foul, ho^r 
Chrifl heals our duties, it is t>jus : 

t Dr. Crifpin \<^% fcrmon on Philip, iii- «• A known aJvcrfavy to the pure do£\niie ofduiies. 
\ Tukc's high-way to htavcn. • Dr. Crilp in his lamon m. Tialip. iv. 3. 

I. He 

Of DU T IE S in General 

1. He takes our perfons, and carries 
them into God the Father, hi a moft un- 
perceivable way to us ; he knows, that if 
our perfons be not firft accepted, our du- 
ties cannot be accepted : Love me, and love 
my duty ; hate me, and hate my duty. It 
is true, that in the covenant of works, God 
fir A accepted of the work, and then of the 
perfon ; but in the covenant of grace, God 
^Irfl: accepts of the perfon, and then of the 
work : now therefore, that our works (our 
duties) may be accepted, Chrifl; Jefus our 
great High Prieft firil tnkes our perfons, 
and carries thsm into the prefence of God 
the Father. This was plainly fhadcwed 
out to us by that of the high Prieft, 
who went into the holy of holiej}, with 
the tmmes of all the tribes upon his breaft^ 
Exod. xxviii. 29. 

2. As Chrift takes our perfons, and car- 
ries them in to God the Father : fo, when 
we perform duty, he obferves what evil 
or failing there is in that duty, and draws 
it out before he prefents it to God the Fa- 
ther : as a child that would prefent his fa- 
ther with a pone, he goes into the garden, 
and gathers flowers and weeds together ; 
but coming to his mother, fhe p5cks out 
the weeds, and binds up the flowers by 
themfelves, and fo it is prefented to the 
father. Thus we go to duty, and we ga- 
ther [as it were] weeds and flowers toge- 
ther, [i. e. fin and duty] but Chrift comes, 
and picks out the weeds, [or fin] and fo 
prefents nothing but flowers [or pure du- 
ty] to God the Father : Who may abide 
the day of his coming (faid the prophet of 
Chrifl:, Mai. iii. 2, 3, 4.) and who fJmll 
fland when he appear eth P for he is like a 
refiner's fire, and like fuller's foap : and 
he jhallfit as a refiner and purifier of fil- 
ver, and Jhall purifie the fons of Levi, and 
purge them as gold and filver, that they 
may offer unto the Lord an offering in righ- 
te-MfneJs ; then fljall the offerings of Judah 
and Jertfatem he pleafant unto the Lord-. 
Mark, Then Jhall their offerings be pleafant : 


Then ? when ? when he had purged their 
facrifices and their offerings. Thus it was 
in the days of his flelh, and much more 

3. As Chrift takes away the iniquity of 
our holy things, fo he obferves what good 
there is in any of our duties, [not that there 
can be any good in them, until his own 
Spirit work it ; but, after he hath done fo, 
he obferveth what good there is in thefe du- 
ties] and with that he mingles his own 
prayers, interceffions, and inc^nfe, [and 
he had much need, becaufe tho' the good 
put into thefe duties by hirnfelf was at firft 
pure, as being derived from the Fountain of 
purity ,yet thefe duties have contradled a fin- 
ful mixture of imperfedlion, by running 
through the channel of corrupt nature, that 
is to fay, by our manner of performing 
them] and prefents all as one work ming- 
led together unto God the Father : And 
another angel (viz. the angel of the cove- 
riSnt) came and flood at the altar, having 
a golden confer, and there was given to him 
much Incenfe, that he Jhould offer it with 
the prayers of all faints upon the golden al- 
tar, which was before the throne : and the 
fmoak of the incenfe which came with the 
prayers of the faints, afcended up before 
God, out of the angels hand, Rev . viii. 3, 4. 

§.2. The Soul's ^eries in this Cafe. 
^lefi, I . T F this be fo, O my foul, what 
X. is thy cafe ? Are not moft of 
thy duties performed with many failings, 
infirmities, hardnefs of heart, ftraitnefs of 
fpirit, diftra£ling thoughts ? and is there 
any healing for fuch a duty as this ? 

Anfw. O yes! For, i. In every duty 
we perform, there are two things ; there is 
the facrifice, and there is the obedience in 
offering of the facrifice ; the faci ifice may 
be imperfect, and yet our obedience in of- 
fering the facrifice may be perfeiH: with 
golpel perfeflion. 2. God deals with our 
duties as with our perfons ; though he tind 
a great deal of ungodlinefs in them, yet he 
P im- 

io6 Of DVT 

imputes his righteoufnefs unto them, and 
fo he juftifies our duties, which, in our 
eyes, are moft ungodly. This indeed is a 
wonder ; did we ever hear or read of any 
feal, that, when it was fet upon the wax, 
would change the wax into its own mettal ? 
Or, did we ever hear or read of any ftamp, 
that being fet upon brafs, it would change 
the brafs into fllver ; or, being fet upon 
filver, it woxald change the filver into gold ? 
O, but when Chrifl: comes unto a duty, 
and fets his own ftamp, and his own righ- 
teoufnefs upon a duty, that which v/as 
brafs before, *. e. full of failings and much 
unrighteoiifnefs, he changes it into filver, 
into gold : he only hath the philofopher's 
Hone (as I may fo Tpeak) and all that Chrift 
toucheth, it prefently turneth into gold ; 
[that is,] he turns all our duties into gol- 
den duties, and fo prefents them unto 
the Father. 

^{er. 2. ' Buthowfhould I know that 
Chrirt thus takes my duties and heals them, 
and mingles theni with his own incenfe, 
and carries them in unto God the Father ?' 

Anf-w. Confider, didft thou ever find a 
fpiritual fire come down (as it were) upon 
thy heart in duty, or after duty ? In the 
time of the Old Teftament, if they offered 
up a facrifice, and a material fire came 
down from heaven, and burnt up the fa- 
crifices to alhes, it was a certain teftimony 
that the facrifice was accepted : now in the 
times of the gofpel, we muft not expefl 
material fire to come down upon our du- 
ties : but hath the Lord at any time caufed 
an inward and fpiritual fire to fall down 
upon thy heart, warming thy fpirit in duty ? 
there the Lord fpeaks thus much to thee, 
That thy facrifice is turned into alhes, 
and it is accepted by Jefus Chrifl:. 

j^ver. 3. * O but whence comes this fire 
now in thtfe gofpel times V 

Anfvj. It ilfues from the blood and in- 
tercelfions ofChrift cur great High Prieft i 
it is the efficacy of his blood, and power 
of his glorious intercelfion, that when thou 

IKS in General. 

feeleft any good in duties, doth that very 
inftant prevail with God the Father for 
what thou feeleft : Say then, * Do I now 
in this ordinance, or in this duty, feel my 
heart warmed, or favingly affefted ? O I 
fee, I am bound to believe, that the Lord 
Jefus who fits in glory at the right hand of 
God, now, now he remembers me a poor 
worm on earth ; now I feel the fruit of 
his death, and interceflion in heaven ; now 
I feel his fpirit, power, grace, comfort, 
prefence, fweetnefs ; now I tafte, I drink, 
I enjoy, and am abundantly fatisfied with 
his rivers of pleafures : and if this prefence 
ofChrift be fo fweet, what is himfclf then ?' 
O my foul, if ever thou doll thus relifh 
the blood and Spirit of Chrift upon thy 
fpirit in duties, go thy way, and give glo- 
ry to God. 


No rejiing in Duties. 

AND yet be warj^ O my foul : it was 
Luther's laying, * Take heed not on- 
ly of thy fins, but alfo of thy good duties;' 
they are apt (by reafon of our corruption) 
to bring men into themfelves, and this is 
very dangerous. Certainly a man may not 
only exclude Chrift from his foul by grofs 
fins, but by felf-confidence ; Tou are they 
ivho ju/tifie yourfelves, faid Chrift, to the 
pharifees, Luke xvi. 15. Take a profane 
man, what makes him drink, fwear, cozen, 
game, whore ? Is there no God to punifh ? 
Is there no hell hot enough to torment ? 
Are there no plagues to confound him ? 
Yes : "VVhy fins he then ? Oh ! he prays to 
God for forgivenefs ; he forrows and re- 
pents in fecret (as he faith) and this bears 
him out in his lewd pranks. Take a mo- 
ral man, he knows he hath his failings, and 
his fins, as the beft have, and is overtaken 
fometimes as the beft are ; why dotii he 
not remove thefe fins then ? \V"hy is he not 
more humbled under his fins ? the reafon 
is, he conftantly obferves evening and 
morning prayer, and then he craves for- 


Of DUr I E S in General J07 

givenefs for failings, by which coiirfe he thy fins can be quenched by all thefe duties* 

hopes to make his peace with God : and nor by any of thefe forrows or tears, f 
hence he finncth without fear, and rifeth It was Auftin's faying, though it founds 

out of his fall into fin without forrow; he har/h, * That repentance damns more thaa 

maintains his fins by his duties. Take fin;' meaning, that thoufands did peridi 

a profeflTor, fuch a one as may be exceed- by refting therein : It is not digging with- 

ingly troubled about his fins, as endeavours in ourfelves, for power to leave fin, to be 

very much after mourning, repenting, re- more holy, and humble, and religious, and 

forming, and others commend him for a 
diligent Chrifiian ; E>o you not Tee how 
he mourns, and weeps, and prays ? and 
now the wind Is over, the tcrapefl down, 
and there is a great calm in iiis foul, how 
comes he to this quiet ? Oh ! his a.riidH- 
ons were enlarged, he hath reached fo high, 
as to a very proportion of repentance, and 
tears, and forrow, and fafting, etc. rnd 
this hath given him eafe, this hath taken a- 
way the burden, and laid his foul at reft ; 
O poor foul, is this all the remedy lo rid 
thee of the fling and guilt of fin ? Haft 
thou no more pantings, but only after bit- 4ie3, if he never found it a hard raacter to 

confcientious, and fo to think to vvork out 
ourfelves in time out of this ftatc : the 
words which the prophet putjnto Ifrael's 
mouth, if they would iruly turn unto God, 
were thefe, AJhur JhcAlmt fave us, iveiui/l 
■>:ot ride upon korfts, Hof xiv. 3. q. d. 
We v/ili truT: no more to thefe outwird 
means, we will not fave ourfelves by our 
graces, or abilities. 

* But how fhall any man know thathe 
refts in his duties ?' 

I anfwer by thefe figns folIovv^ing:f:. 
It is a fign that a man refis in his du- 

tcrnefs, heavinefs, mourning, melting, ex- 
traordinary enlargements ? Why then, let 
me tell thee, all thy righteoufnefs, though 
it were more perfedl than it is, is but as a fil- 
thy rail, If^' l^iv- ^- Gouldft thou weep 
thy heart out, fiiould thy heart melt like 

come out of his dutlk:;s: examine, if thou 
never yet faweft, if thou canft not tell the 
time when thou didft reft in duties, and 
then didft groan to be delivered from thefe 
intunglements, thou haft juft caufe to fear. 
2. It is a fign that a man refts in duties. 

wax, diflblve into water: * Gouldft thou ifhe exceedingly prize the bare performance 

defire and pray till heaven and earth (hook, 
till thou hadft worn thy tongue to the 
flumps : couldft thou faft till thy flcin and 
bones cleave together; couldft thou pro- 
mife and purpofe with full refolution to be 
better ; couldft thou reform thy heart, head, 
life, tongue, fomCy nay, all fins ; couldft 
thou live like an angel, ftiine like a fun, 
walk up and down the world like a diftref- 
fed pilgrim ; couldft thou die ten thoufand 
deaths, lie at the fire- back in hell fo many 
millions of years as there be piles of grafs 
on the earth, or fands on the fea-ftiore, or 
ftars in heaven, or motes in the fun ; I tell 

of duties ; thofe duties that carry thee out 
of thyfelf unto Chrift, make thee to prize 
Chrift : now tell me, doft thou glory in 
thyfelf? Doft thou fay, ' Now I am fome- 
body ? I was before ignorant, forgetful, 
hard-hearted, but now I underftand better, 
now I can forrow for my fins, I can pray 
with fome life, now I have done very well.* 
Alas poor foul ! if thou refteft here, if thou 
thus inhanceft the price of duties, that thou 
beginneft to dote on them, then do I pro- 
nounce from God, * That thou doft reft 
in duties:' Thefe things, faith Paul, I ac- 
counted gain (i. e. before his converlion) 

thee, not one fpark of God's wrath againft but now 1 account them lofs, Phil. iii. 8. This 

f Shepherd's Sincere Convert. 



ic8 Of DUTIES 

is the rea(bn why a child of God common- 
ly after his prayers doubts much of God's 
love towards him ; whereas another man 
that falls ftiort of him, never fo much as 
queftions his eflate : the firft feeth much 
rottenn^fsand vilenefsinhisbeftduties, and 
fo adjudgeth meanly of himfeH; but the other 
is ignorant of any fuch vilenefs, and there- 
fore he prizeth and efleems highly of them, 

3. It is a fig n that a man refls in his du- 
ties, if he never came to be fenfible of their 
poverty, and utter emptinefs of any good 
in them. Didft thou never feel thyfelf in 
this manner ? ' Oh I am as ignorant as a- 
ny beafl-, as vile a^any devil ; what a neft 

' and litter of fin and rebellion works in my 
heart ? I once thought, at leaf}, my heart 

- and dcfires were good, but now I feel no 
fpiritual life; O dead heart, I am the poor- 
elt, vileft, bafefl and blindeft creature that 
ever lived !' If thou never feeleft thyfelf 
thus, thou never cameft out of thy duties. 

4. It is a fign that a man refts in his du- 
ties, if he gain no evangelical righteoufnefs 
by duties, /. e. if he prize not, defire not, 
delight not in union with the Lord Jefus 
Chrift ; hence a child of God aflcs himfelf 
after fermon, after prayer, aftcrfacrament, 
* What have I gained of Chrift ? Have I 
got more knowledge of Chrift ? more ad- 
miring of the Lord Jcfus Chrift ?' On the 
contrary, a carnal heart, that refts in his 
duties, alketh only, * What have I done ?' 
/ thank Cod, faid the pharifee, / am not as 
other men are ; I fnfi twice in the week. 
J give tythes of all that IpoJJefs, Luke xviii. 
IX, 12. So M pray, and hear, and reform, 
and forrow for fin, therefore I think veri- 
ly I (hall be faved ?' No fuch matter ; let 
a man have a bucket of gold, doth he think 
to get water, becaufc he hath a bucket; no, 
nor he muft let it down into the well, and 
draw up water with it : fo muft thou let 
down all thy duties into the Lord Jefus 
Chrift, and draw life, and light from his ful- 
refs, otherwife, though thy duties be gol- 
den duties, thouftialt perifli without Chrift. 

in General. 

Of the Ufe and End of Duties. 

AND canft thou not, O my foul, be 
faved by thy duties? to what end 
ftiouldeft thou pray, or hear, or forrow, 
or repent, or meditate, or examine, or 
confer ? I anfwer, There are many ends 
and purpofes, for which Chriftians may, 
and mi! ft perform duties. 

1. Thar herein, and hereby, they may 
exprefs their obedience to God's will : Be- 
joice evermore, pray without ceajing, in 
every thing give thanks, for this is the 
will of Cod in Chrijl Jefus concerning 
you, faith the apoftle, i Theft", v. 16, 17, 

18. And this was the ground of David's 
inference. Thou haft commanded us to keep 
thy precepts diligently : and what then i 
that my ways were directed to keep thy 
Jlat'utes, Pial. cxix. 4, 5. 

2. That God the Father of our Lord Je- 
fus Chrift may be honoured by the per- 
formance of thefe duties : Herein is jny Fa- 
ther glorified, that you bear much fruity 
John XV. 8. And as the apoftle, Te are a 
chojen generation, a royal priefi-hood, an 
holy nation, a peculiar people, that ye fijould 
Poew forth the praifes of him who hath cal- 
led you out of darknefs into his marvellous 
light ; I Pet. ii. 9. Abraham believed, and 
gave God glory : fo we ftiould pray, and 
meditate, and hear, and all fhould tend to 
the glory of God. Indeed, hypocrites aims 
are at other ends, by giving ahns, and 
praying, and fafting, that they may have 
glory of men : That they may be feen of 
men : that they may appear unto meny 
Matth. vi. 2, 5, 16. But the child of God 
aims at the glory of God. I confcfs 'tis 
God's grace to account of man's duty as 
his glory, feting it is fo deftifblve. 

q. That duties may be as evidences of 
God's everlafting love to them who are in 
Chrift Jefus : They cannot fave, but they 
let the foul into Chrift, and follow, and 
accompany fuch a man as ftiall be faved. 
* We hear of fome that boaftof joys, feel- 

ing, gifts, fpirit, and grace ; f but if they 
walk in the commifTion of any one fin, or 
in the omiflion of any one known duty, 
or in the flovenly ill-favoured performance 
of duties, they can have no a durante (fay 
what they pleafe) without flattering of 

Of DV TIE S in General. 109 

poftle, having promlfts of the life thai 
now is, and of that -which is to come, I 
Tim. iv. 8. There are many promifes 
fcattered up and down in the word> 
and hereby if God be not a debtor unto 
thee, yet he is to himfelf, and to his owrv 

themfelves :' If thcfe things he in you, faithfulnefs. Reddis debit a, nulli dcbens, 
(faith Peter,) and abound, they will make cried Auflin ; * Thou Lord payefl: debts, 
you that ye /hall neither be barren, or un- and owefl: to none; it was free for theebe- 

fruitfulin the knowledge of our Lord Jefus 
Chrif} : and he that lacketh thefe things is 
blind : Wherefore, brethren, give diligence 
to make your calling and election jure, 2 
Pet. i. 8, 9, 10. Duties bring you in to 
Chrift, and are evidences when you are 
in Chrift, that the Lord and mercy is 
yours, even as at the facrament, the ele- 
ments of bread and wine are outward 
figns to bring Chrift and the heart toge- 
ther ; indeed the heart muft not reft in 
thefe figns, but when the foul is let in to 
Chrift, then faith muft let go the outward 
elements, and clofe, and treat immediately 
with the Lord Jefus Chrift. So grace and 
duties are inward figns, and whiles men 
make ufe of them only, as figns and 
means to let them come in unto Chrift, 
and their rejoicing is not in them, but in 
Chrift ; their confidence is not pitcht u- 
pon them, but upon Chrift ; there is and 
will be no danger at all in making fuch ufe 
of figns ; efpecially feeing in nature, the 
eiFeft is a fign of the caufe : Neither is it 

fore thouhadft promifed, whether to give 
me heaven or no : But now the word is 
out of thy mouth, I ufe duties as means, 
tho' I adhereonly to thee, and to thy faith- 
fulnefs, who haft promifed.' To prevent 
mlftake, duties are confidered in a double 
relation : i. As fervices, in refpect of the 
command ; and 2. As means to obtain 
blelllngs at God's hands in relation to his 
promife. Now the moft in the world per- 
form duties as acfts of obedience only, and 
fo reft in the prefent performance ; but if 
\ve do them in faith, we \ ftiall have an 
eye to the promife, and look on duties as 
means to obtain fome mercy ; yea, falvati- 
on itfelf at God's hands, Phil. ii. 12. Rom» 
X. 10, 2 Cor. vii. lo. i Pet. i. 9. 

But is not this to be faved by duties ? 

No fuch thing : for herein we fpeak not 
of Duties originally, ox per fe, but inftru- 
mentally, and with relation to the Lord 
Jefus Chrift; not as meritorious caufes, 
but as fubordinate means of our fali-ation: 
in the name of Chrift. The beft of duties 

more derogatory to free-grace,or to Chrift's carry not fuch luftre, beauty and energeti- 
*■ '' ^ '' ' '^ ' -"^'^'^ cal virtue in their own faces and natures; 

they are but mere empty pits, and dry 
channelS)Ofthemfelves,though never focu- 
riouflycut out, but Chrift fills them (and 
as fome defire minifters to do) fo I ara 
willing for my part to ' fay and exprefs 
thus much of Chrift, that the people may 
clearly underftand and remember fo much^ 

honour, for God to make fuch effeds figns 
of our union with him, than it was to 
make outward figns of his prefence : 'Tis 
true thefe are not full teftimonies without 
the Spirit of Chrift. 

4. That they that ufe and exercife du- 
ties may obtain the promiles : Godlinefs 
is profitable unto all things, faith the a- 

\ Shepherd's Sincere Convert. J Certainly duties are not only as figns, but they are means. waysanJ qualifi- 
cations, which Godliath appointed antecedcmiy to grace and falvation ; Tho' fiiU we fay ihcy have no merit or 
condignity in them to pui chafe falvation, yet they are ufed as means whereby heaven is obtaii.ed. Bunci oixViC true 
dodtrine of jullificatioD, 

2.1 d 

no Of D U T I E S in General 

and be guiJcd explicltely to the fountain my delight, Pf. xvi. 2, 3 

itfelf, Chrift alone. 4. 

5. That thefe duties may turn to our 
comfort : not fo, as to put confidence in 
them, to take comfort from them as a 
caufe ; that cannot be, for who can look 
upon' any thing he doth with tliat bold- 

Jerom faid of 
Auftin, * That he loved Chrift dwelling in 
Auflin ; fo ought we to walk, that others 
may love Chrift dwelling in us. There's 
an exhortation to wives, fo to lualk that 
their hxjhands r.iay be won to the Lord^ 
I Pet. iii. I. ' Sweet foul! itmay bethou 

refs i* but as the teflimony of God's eter- prayed for thy hulband, in a carnal con- 

ral love to us. Thus Hezekiah, not as a dition,thou dcfireit him to go to hear fuch 

proud pharifee, but as a thankful acknow- a minifter, fuch a fermon ; goon in thtfe 

ledger of what was in him, prayed, I be- duties, adding, this to the reft, fee that thy 

feech thee, Lord, remember ::ie, hovj I life alfo may convert him.' 
have walked before thee in truth, and \iith 7 . That duties may carry us to the Lord 

a per feci heart, and have done that which Jefu's, the only Saviour ; he alone is able 

is good in thy fight, 2 Kings xx. 3. Some 
fuppofe, ' That*fuch a temptation as this 
might fall on Hezekiah, that when he had 
laboured to demolifh all thofe fuperftiti- 
ons, and now became dangeroufly fick, 
that he had not done well ; and therefore 
he comforts himfelf in his heart, that he 
did thofe things with a perfect heart, not 
abfolutely, but comparatively perfeft :' we 
may therefore take comfort from duties. 

to favc theta to the uttermofi that come 
unto God by him, Hcb. vii. 25. /. e. in 
the ufe o; the means : hear a fermon to 
carry thee to the Lord Jcfus : fa ft and 
pray, and get a full tide of affections in 
them, ' to carry thee to the Lord Jefus 
Chriif, /. e. to get more love of him, more 
acquaintance with him , more union in 
him, and communion with him; ufe thy 
duties, as Noah's dove did her wings, to 

not fo as to reft in them, but foas to praife carry thee to the ark of the Lord Jefus 

God thereby. 'Tis a good way, nefciendo 
fcire, in not knowing to know, that fo we 
may praife God for them ; and fciendo ne- 
fcire, in knowing, not to know, that fo we 
may be humble in ourfelves. 

6. That others might receive good, and 
thereby be occafioned to glorifie God : 
Theft things are good, and profitable to men. 

Chrift, where only there is reft : if Ihe had 
never ufed her wings, fhe had fallen in the 
waters; and if flie had not returned to 
the ark, fhe had found no reft : fo, if thou 
fhalt ufe no duties, but caft them all off, 
thou art fure to periih ; and if they con- 
vey thee not to Chrift, thou mayeft lie 
down in forrow : Or as it is with a poor 

faith theapoftle, Tit. iii. 8. and. Let your man, that is to get over a great water for 

light fo flnne before men, that they may a treafure on the other fide, tho' he can- 

fee your good works, and glorifie your Fa- not fetch the boat, he calls for it, and ufeth 

iher who is in heaven, Matth. v. 16. it to carry him over to the ticalure : fo 

Chrift doth not here encourage vain-glory, Chrift is in heaven, and thou on earth, he 

but he propounds the true end of our vi- doth not come to thee, and thou canft not 

fible holinefs; for godlinefs being light, it get to him, now call for a boat; though 

ought not, in fuitable duties, to be hid un- there is no grace, no good, no falvation 

<ler a bufliel : My goodnefs extendeth not in a pithlefs duty, yet ufe it to carry thee 

t4nto ihee, but to the faints that are in the over to the treafure. The Lord' Jefus 

earth, and to the excellent, in whotn is all Chrift: when thou comeft to hear, fay, 

;} Dr. Crifp on Phil. iii. 8. 

• Shcplierd'sSinccic G>nvcrC. 


Of DV T I E S in General 

' Have over. Lord, by this fermon ;' when 
thou comeft to pray, fay, ' Have over, 
Lord, by this prayer to a Saviour :' but 
this is the mifery of people, like foolifh 
lovers, when they are to woo for the lady, 
they fall in love with her handniaid,that is 
only to lead them to her: fo men fall in love 
with and dote upon their own duties, and 
reft contented with the naked performance 
of them, which are only hand-maids, to 
lead the fovil unto the Lord Jefus Chrift. 

8. That the Lord Chrift may be exalted, 
and advanced by duties. The main end 
of duties, is the glory of him who hath 
redeemed us with the price of his blood, 
and the power of his Spirit ; this fets the 
crown on his head : Behold king Solomont 
-with the croivn, ivhereivith his mother 
crowned him, Cant. iii. n. How many 
perform duties, not to fet the crown on 
Chrift's head, but to fet the crown on 
their own heads ? So do hypocrites, that 
feek their own praife, and credit and pro- 
fit ; fo do all, efpecially that do any thing 
with a conceit of meriting at God's hands. 
Now this is the main end of right obedi- 
ence, that the crown may be let on Chrift's 
head, that he who is king of faints, may 
have the honour given him, due to his 
kingly office. In this refpe<5l, I cannot 
blame tncm who blame others, for crying 
up, and magnifying mah's works in their 
own name. To fay. That Chrift is always 
fuppofed as principal, is no fufficient apo- 
logy : for why only fuppofed ? M'hy not 
he named, as well as duties and righteouf- 
nefs ? Certainly, it is not good manners, 
to fay no worfe, to forget him, while his 
poor inftruments are fo highly remem- 
bred. When fervants bring prefents from 
their mafters to any, they do not fay, * I 
beftow fuch and fuch a thing on you,' but, 
* My mafter fends it you;' if he fliould 
take it on himfelf, he fliould go for an ar- 


rogant fellow : nor will it falve the matter, 
when he is taxed for fuch arrogancy, to 
fay, ' My mafter fliould have been fup- 
pofed,' when he gave no hint of him. 

* Methinks it were comely (faith the Au- 
thor * rightly in this) in extolling of man's 
righteoufnefs, explicitely to afci ibe all the 
praife to the glory of Chrift, and his grace :' 

* and I fee not (faith f another ingenioufly) 
but that minifters may be humbledjthat they 
have prefted religious duties, but not fo as 
to fet up Chrift : and hereby people have 
been content with duties, and facraments,. 
tho' no Chrift in them, but asvelfels were 
to be of pure gold in the temple, fo ought 
all our duties to be of pure and mere Chrift 
for acceptation.' Again, * if Bernard faid^ 

* He did not love to read Tull}^ becaufe he 
could not read the name of Chrift there; 
how much rather may we fay. That in ma- 
ny fermons, in many a man's miniftry, the 
drift and end of all his preaching is not, 
th1\t Chrift may be advanced.' And again,. 

* Let Chrift be the matter of our righte- 
oufnefs and comfort, more than he hath 
been ; you know the pofts that were not 
fprinkled with blood, were fure to be de- 
ftroyed, and fo are all thofe perfons and 
duties that have not Chrift upon them. 
How fweet is the harmony of diflenting 
brethren? Methinks, I would not lofe a 
ftired of that gold which both authors (fo 
ftrongly my heart beats and pants after 
unity) -give out to be weight in the bal- 
lance of the fanftuary : it is obferved by 
the former, That when the church grew 
into credit, then, Religio peperit divTtias^ 
et filia devoravit matrem |; I as truly fay,. 
Chrijius peperit jujtitianiy et filia dcvora^ 
vit 7natrevi § : juft as if a king ftiould pra- 
mote a favourite, and then he Ihould be 
fo applauded for his ufefulnefs to the fub- 
je6ls, that the king muft be dethroned, and 
he crowned in his place. Inallexigences>. 

* Dr. Ciifpon Phil. ili. 8. + Mr. Bulges Vuid'iciae le^n. \ Ihatls, Religion bruiij;lu forth ncl>es, rn.l riches 
[the daughreij dtvd.rcd her mother [Religion]. § Thai a, ChrUl broujit fortii lightcouOicfs, and ji^l.tcoulh.-fs a- 
bulcd Clirlll, who gave it being, 


I 12 

Of DUTI E S in General, 

v-nnts and cxtremlt'ies, how few followers 
harh Cbiift himfelf? how rarely are men 
f(nt to fiiclter themfelves tinder the ftia- 
dow of his whigs ? In the mean while, 
what hideous. outcrys for prayers, m.our- 
nings, faftings, <bc. to help men at a dead 
lift ? What fending and pofling to them 
in extremities, as if they kept a court by 
themfelves ? For Chrift is feldom heard of, 
at Icaft not fet upfohighastodoall; and 
that this righteoufnefs is but merely his 
minllhing fervant : what the apoftle faid 
of himfelf, I may as truly fay of the beft 
righteoufnefs bed affifled, 11^ hat is prayer, 
mourning, jajliug, hearings hut ryiinijlers 
by whom ye beli9ved, and received mer- 
cy ? i Cor. iii. 5. And if but as minifters 
at heft, fliall they be greater than the 
" Lord ? Let me not be miftaken, * I intend 
no derogation to righteoufnefs, but the 
bringing of it into its own place, namely 
that it is to be ufed as that, where accord- 
. ing to Chrift's dire^ions we may meet 
with him, from whofe hands alone we 
may expe£l whatever we pant after, ac- 
cording to his will; referving a fubmif- 
Hon to be difpofed of otherwiie, if he fee 
fit.' X Again, ' It is not the fpiritual- 
nefs, nor the fervency in the performance 
of duties that carries it, but when duties 
are performed as to the Lord, and for the 
Lord, and not to and for ourfelves.' O 
my foul, in refpeft of all thefe ends, ufe 
and exercife duties, and be fure of Chrifl 
in all, above all, more than all. O let 
Chrift have the crown fet on his head, give 
him all the glory. Caft not away duties, 
but cafl them down at the feet of Jefus 
Chrifl, as the twenty four elders cafl: their 
crowns, faying, Thou art -worthy, Lord^ 
to receive glory , and honour, and power : 
for thou haft created all things, (all duties) 
and for thy pleafure they are and were 
created, Rev.iv. 11. 


Of the Saints akiliiieSf or power to do 

Objea. '"OUT alas, howfhould I per- 
JJ3 form my duty ? by nature 
I am dead, and except God give me an 
heart and flrength, what can I do ? PfaL 
Ixxvii. 10. There is no power in my 
hands, I am nothing in myfelf, and there- 
fore till God come, or naked Chrifl come, 
I will fit down in difcouragements ; let 
God do all, I fee I have no ability at all,etc.' 

J)jfw. What fayft thou, O my foul? 
furely this is thine infirmity; thefe con- 
clufions are ill dravv'n from a true princi- 
ple; it is true, all is of God, and by na- 
ture I am dead : but it is ill urged in this 
cafe, for that the regenerate have in them 
a feed, a fpiritual principle, a power to do 
good ; I . Becaufe fuch are living, and all 
life is a power to a£V. 2. Elfe there is no 
fpecifical difference betwixt a man, rege- 
nerate and unregenerate, if both were ftill 
dead, and without flrength. 3. Grace is 
a renewing of that image of Cod and ho' 
linefs, which we loft in Adam, Eph. iv. 
24. But that was a power to do what God 
required, therefore fo far as that image is 
repaired, fo far there is power. 4, Elfe 
we fhould not have as much benefit by 
the fecond Adam, as we had by the lirfi: ; 
for the firft would have communicated his 
power to do good, and being corrupted, 
doth communicate power to do fin ; there- 
fore much more by Chrifl have we a life, a 
power to do good in our meafure. 

Ohj. It may be objefted, Without me ye 
can do nothing. 

Sol. The meaning is, * Except ye be 
implanted into me, ye can do nothing;' 
The word {choris cmou, without me) figni- 
fieth, Separate from me, or apart from 
me ; and intimateth this only, * That till 

Dr. Crilp on Phil. iii. 8. 



^e are knit unto Chrift, we are but dead 
and barren branches;' and fo Chrift ex- 
plains himfelf, y^s the branch cannot bring 
forth fruit of it/elf , except it abide in the 
vine, ffi more can ye, except ye abide in 
me, John xv. 4. 

Obj. It may be objefted again, ' It is 
God that worketh both to will and to do 
of his good pleafure.' 

Sot. This denies not that the faints have 
in them, ' A ktA, a fpring, a principle of 
life, a power;' but on the contrary, it af- 
firms. That they have a power, only that 

/*/; General. 113 

hearts, by our underftandings ; as the flrik- 
ing of the flint and flee! together bcgetteth 
fire, fo the meeting of thefe two faculties 
having an internal life in them, do quick- 
en the foul. Thus we fee David pleading 
with himfelf, fometimes chiding, IVhy art 
thou coj} doivn, my foul, and why art thou 
difquieted -within me? Pfal. xlii.5. Some- 
times exciting himfelf to duty, Praife the 
Lord my foul, and all that is ivithin me 
praiTe his holy name, Pfal. ciii. i. Some- 
times comforting himfelf in God, Return to 
thy refi my foul, for God hath dealt howt- 

this power is of God; we ftiould work -^//«//)/ ay*//; /^c^-y Pfal. cxvi. 7. It was an 

' ' " ufual thing for him to talk with himfelf, 

and he found fo much good in this way, 
that he puts all upon it. Commune 'with 
your ovjn hearts u^on your beds, and be 
flill, Pfal. iv. 4. The underftanding is to 
the heart, as the flomach to the body, all 
is fed by it: fet therefore upon our hearts 
>yith quickening thoughts : for as rub- 
bing and chafing the hands with hot oiis, 
is a means to recover them when they are 
benumbed ; fo the plying of the heart 
with flirring thoughts, and enforcing ar- 
guments is a means to revive it : and a- 
mongft all thoughts, there are none more 
prevalent, than ' of lins paft, of heaven, 
hell, eternity, love of Chrift ;' thefe are 
ftrong cordials to chear up the fpirits. 

2. To fall on the duty; for if we be 
doing, he will work * with us, in us, and 
for us. Is it thus, O my foul, that thy 
heart is ftirred, rouzed, revived •' then fet 
to thy hands : idle beggars muft be whip- 
ped ; he that will not work muft not eat ;* 
Remember, we have a life in us if we be in 
Chrift : and as we have a life, fo there is a 
never-faiiing prefence of the Spirit, to at- 
tend that power which we have: if then 
we put forth ourfelves to that we are able, 
and as far as our power extends, God will 
draw near to us. It is true, that which we 
want is cut of our reach, we are not able 
to make crookc d things to become ftraight, 
to lay thofe fwelling mountains of cor- 
Q, ruptioa 

out our falvation in humility, not boaft 
ing in our own felves, for all is received 
of God : more fully, God is faid To -work 
the will and the deed; 1. By giving a 
principle of fpiritual life, habitual grace, 
a renewed frame of heart. 2. By exciting 
and ftrengthening this g' ace ; and both 
thefe are ever afforded to the faints, only 
the latter is more or lefs, according to 
his pleafure; fo that in the worft times 
a believer hath power to do good, though 
not alike at all times; and this power 
we muft ufe, and put forth ourfelves as 
we are able, or we cannot with reafon ex- 
pert his help. A Ihip hath inftruments of 
motion, though not an internal principle, 
and if the mariner would have help by the 
winds, he muft loofe his cables, and hoife 
his fails ; fo muft we, or elfe we may lie 

Now that which we are to do, is, 
I. To ftir up ourfelves; for God hath 
promifed to meet us, and to reach out his 
hand to help us, if we be not wanting to 
ourfelves : it is certain, a godly man can- 
not by his own endeavours alone raile up 
his foul, nor recover his lofs, though he 
(liould lay mountain upon mountain, and 
pile endeavours upon endeavours ; yet as 
endeavours without God cannot, fo God 
without endeavours will not htip us here- 
in; and therefore labour we lo quicken 
ourlelves, i. e. work we upon our own 

1 14 Of DUTIES 

ropiion level, but yet we muft fet to the 
work ; Jolliua could not with the ftrength 
of Rams horns founding cajl down the 
ivalls of Jericho, but yet he muft fet up- 
on the work : when the Midianites fall, 
there muft be, The pivord of the Lord, and 
Gideon, Judg. vH. 18. The father holdeth 
an apple to the child, the child cannot 
reach, yet his (hort arm mud be put forth, 
and then the father whofe arm is long e- 
nough will reach it to him ; we mufl be 
doing, and yet when ail is done, our hearts 
mufl learn habitually to fay, Not /, but 
Chrift in me : let us flill intereft Chrift in 
all we do, as the efficient, final caufe. 

in General, 


Cf the faints delights in duties. 

MT yoke is eary,and my burden is light, 
faith Chrill:, Matth. xi. 30. And 
that which makes it fo, is, The delights 
■which the faints have in God's fervice: 
Pfal. cxix. 14. / have delighted in the 
•way of thy teflimonies, faith David : / 
have ? V. 1 6. yes, and I xvill delight in 
thy Jlaiutes, v. 24. J ivill ? yes, and /^_y 
tefiimonies are my delight : they are ? yes, 
and V. 47. My delight fh all be in thy com- 
mandments : they Jlmll be ? how long ? e- 
ven to perpetuity iifelf J V. 117. 1 ivill de- 
liaht continually in thy fiatutes. Thefe are 
the firings David beats upon, and they 
make heavenly mufick: mullck even chear- 
ing him in the midfl of his for rows; v. 
143. Trouble and angui^j are upon me, yet 
are thy commandments my delight ; and v. 
02. Unlefs thy law had been my delight, I 
fhould have perijhed in tny affli^ion. 

Now the reafon why God's people find 
fuch delight in duties, is, i. Becaufe in 
duties they come to fee the face of God in 
Chrill: htnce duties are called, The face 
cr prejence of God; the worfliip of the 
Jews was called, //;; appearing before God, 
£xod. xxiii. 17. David breathes out his 
defires in the fame exprefTion, When Jljall 
J come and appear before God^ Pf. ^lii, 2. 

The queen of Sheba counted It a high fa- 
vour to ftand before Solomon • what high 
favour then is this to fland before Jefus 
Chrift, and to hear Wifdomitfelf fpeak to 
our fouls? 2. Becaufe in duties they have 
converfes, and communion with God, who 
is the God of all confolation ; and with 
the Spirit of God, who is called the com- 
forter : now as a man that walks aitiongfl 
perfumes, muft needs fmell of the per- 
fume; fo they that converfe with the God 
of all joy, muft needs be filled with all joy : 
and therefore David calls God, His ex- 
ceeding joy, Pfal. xliii. 4. The faints look 
upon duties (the word, facraments, pray- 
ers, be.') as bridges to give them a pafTage 
to God, as boats to carry them into the 
bofom of Chrift, as means to bring them 
into more intimate communion with their 
heavenly Father, and therefore they are fo 
much taken with them. When they go to 
the word, they go as one goes to hear news 
of a friend ; when they go to pray, they 
go to talk with a friend ; when they go to 
read, they go to read a letter from a friend; 
when they go to receive, they go to fup 
with a friend; they look upon duties and 
ordinances, as thofe things whereby they 
have to do with God and Chrift, and there- 
fore are duties fo precious. Indeed, to 
them who have to do with nothing but du- 
ty in duty, but prayer in prayer, but hear- 
ing in hearing, to them duties are dead and 
dry, and fpiritlefs things; but they that 
have to do "with God and Chrift in duty, to 
them duties are pafTing fweet and preci- 
ous. This fecms a riddle to unregenerate 
men, they wonder what the faints find in 
duties, where the fweetnefs, what the com- 
fort is, what fecret golden mines they find 
in thefe diggings, when themfelvesfind no- 
thing but burdenfome ftones and claylr 
oh the faints meet with Chrift in duties, 
and therefore they cannot but find great 
treafure: David's foul was athirft, not 
for a kingdom, but /or God, for tbe liv- 
ing Cod, Pfal. xlii. 2. It is the highefl re- 



ward, the very wages which the faints look 
for in duti'es, to find God in them ; BleJJed 
is the man luhom thou choofeft, and caufefi 
to approach unto thee, that he may dive II 
in thy courts : ivejhall be fatisfied ivith the 
goodnefs of thy houfe, even of thy holy tem- 
ple, Pfal. Ixv. 4. 

A good caveat in thefe days, when fo 
many do cry down duties: what, my bre- 
thren, (hall we look upon that as our bur- 
den, which is our delight ? our bondage, 
which is our privilege ? what is the hap- 
pinefs of a glorified faint, but that he is 
always under the line of love, ever in the 
contemplation of, and converfes with 
God? and fhall that be thought our bur- 
then here, which is our glory hereafter? 
Take heed of thisj take heed you do not 
think it an hell, a pain, a vexation to be 
in God-approaching, and Chrift-meeting 
duties. I know wearinefs may be upon 
the flefh, there are weaknefTes and dif- 
tempers there, but chide rhem away, en- 
tertain them not; number it among your 
choicefl privileges, comforts, delights, to 
converfe with God in Chrift; confider if 
there be an heaven, it is the very prefence 
of this God in Chrifl. Hence they who 
meet with God in duty, nfually find their 
hearts fweetly refrelhed, as if heaven were 
in them, For in thy prefence there is ful- 
nefs of joy, and at thy right hand are pie a- 
fures for evermore, Pfal. xvi. ii. 

Objed. I . But if there be fuch delight 
in duties, what is the reafon that wicked 
men account it a wearifomnefs, and bur- 
then, and fnuff atit : beholdy what a 'wea- 
rinefs is ity and ye havejnuffed at it, faith 
the Lord, Mai. i. 13. 

Anf-w. A wicked man cannot delight in 
God's fervice, becaufe it is above his capa- 
city : whiles he is at duty, he is like a fifh 
out of his element; the duty is heavenly 
and fpiritual, but he is worldly and natu- 
ral, no wonder therefore he delights not in 
it. But more particularly, a wicked man 
delights not in duties, 

tfi General . u^ 

1 . Bccaufe of his ignorance of the worth 
and excellencies of duties, he cannot pof- 
ftbly delight in what he knows not: fo 
much as we know, fo much we defire and 
delight, and no more. 

2. Becaufe of his infidelity: faith is the 
main organ of comfort, and therefore no 
wonder, as it was faid of the Jews, if the 
ivord preached do r.ct profit him, not being 
mixed "with faith in him that heard it. 

3. Becaufe of the abfence of the all fee- 
ing and quickening Spirit: It is the Spirit 
that quickeneth, the flefh profiteth nothing; 
the 'words that 1 fpeak to you arefpirit and 
life, John vi. 63. As the body is dead 
without thefpiritjfo duties, withoxu Chrift's 
quickening Spirit, are dead and lifelefs. 

Objed. 2. But if there be fuch delight 
in duties, what is the reafon that the faints 
themfelves do mifs of their comforts in 

^ Anfw. I anfwer, i . There are none of 
God's people but they do, fometimes or 
other, find comfort, either in duties, or 
from duties. 2, If at any time they mifs 
of comfort, it is becaufe they do not meet 
with God, whom they came to converfe 
withal : as when a man goes to meet with 
a friend, and meets him not, he comes a- 
way fadded in his fpirit; fo when a child 
of God comes to fome duty, hoping to 
enjoy fweet communion with God in ir, 
and then fails of his expecflation, thismufl 
needs fill him full of fadnefs. It was an 
excellent fpeech of Bernard, Nunquam abs 
te recedo Domine, fine te; I never go from 
Cod 'without Cod. Happy Chrillian, that 
when he goes «ro converfe with God In 
fome duty, can fay, ' I never go from 
God without God: I never go to God, 
but I meet with God ; and I never go from 
God, but I carry God with me.' 

0bje6i. 3. But if no comfort, no delight 
without God in our duties, M'hat then is 
my cafe, that have no fenfe, no feeling of 
God's prefence in duties ? When I have 




done all I can, methlnks T cannot find God, 
I cannot meet with Chrill. 

Jnfw. I anfwer, Haft thou indeed no 
fcnfe of God's prefence, and yet haft thou 
a fenfe of God's want? It is good then to 
obferve the different effects of God's pre- 
fence, or elfe thou mayeft wrong God, as 
well as thyfelf; to fay he was not with thee, 
when yet he was: As, i. There are mani- 
feft and evident fruits of God's prefence in 
duties: as, much liberty of fpirit, much 
joy, much peace, afturance of faith. 2. 
There are more inward and referved fruits 
of his prefence; as, fenfe of want, forrow 
for want, defire of enjoyment, willingnefs 
unto further duties^^to^nd that which we 
want in fome other : In the former, God 
is with us, and we know he is with us; in 
"the latter God is with us, and we know 
not fo much : This was the cafe of the two 
difciples going to Emmaus, Their eyes were 
holden, that they could not knoiv Chrifty 
Luke xHiv. i6. y6t afterwards when they 
did know him, they remembred, that they 
had fufficient evidence of his prefence, even 
when they knew him not. Did not our 
hearts burn within us, -while he talked "with 
us by the way, and opened to us the fcrip- 
tures? Luke xxiv. 32. Now whence was 
that fire, but from the Spirit of Chrift con- 
veyed in his word ? 

Objed. 4. But what is the reafon that 
God's people do fometimes mifs of God's 
comfortable prefence in duties? 

Anfw. I anfwer, They mifs of God's 
comfortable prefence, i. Becaufe, it may 
be, they bring not at all Velfels to hold the 
Confolations of God; I mean, no hunger 
after God's prefence in the ordinance : Or, 
1. Becaufe they bring VefTels fo little, and 
fo narrow-mouthed, that they will hold but 
very lit tie water; I mean, they bring fo little 
hunger after God, that God will not vouch- 
fafe to fatisfy it: Or, 3. Becaufe they bring 
their ordinary hearts, their carnal and 
worldly hearts to heavenly and fpiritual 
duties, hearts unfuitable to the duties. 

OfDUriES in General 

hearts infenfible of the duties : Thus a 
man finds no fweetnefs in his meat ; the 
reafon is not, becaufe his meat is unfavou- 
ry, but becaufe his tafte is diftempered ; 
the ordinances are fometimes fweet, and 
would always be fo, were the foul's pa- 
late always in the fame temper: Or, 4. Be- 
caufe there is fome Achan unftoncd, fome 
fin unrepented of, that eclipfeth the light 
of God's countenance, fome fpiritual ob- 
ftru£\ions; thefe, and fuch like are the cau- 
fes, why the faints fometimes mifs of iheir 
comforts. But the fault is never in the 
duty, which is brim-full of rare and ravifh- 
ing comfort; that as Bernard relates the 
ftory of himfelf ; Beatum me praedicarewj 
etc. Sed rara hora, brevii mora, oh Ji du' 
raret : * Sometimes when he went to his 
prayers, he found himfelf dull and heavy; 
but after he had ftruggled a while with his 
dulnefs, all on a fudden he was vifited with 
the vifitations of the Almighty : I fhould 
account myfelf happy, faid he, if thefe. vi- 
fitations would always laft; but oh, it con- 
tinues but a while!* 

And Auftin relates this ftory of himfelf , 
* That upon a time when he and his mo- 
ther Monica were difcourfing together a- 
bout the joys of heaven, and the comforts 
of God's Spirit, they were fo filled with 
joy, that Auftin ufeth thefe words, ^/am 
mundui eviluit cum omnibus Juis dele£lati' 
onibus ; ' Lord, thou knoweft in that day, 
how vilely we did efteem of the world with 
all his delights.' The comforts of the world 
are not worthy to be named that day that 
we fpeak of thefe comforts : O the pure, the 
iindefiled comforts and delights that are to 
be foxmd in duties, when God is found in 
them ; Can a man who is cold, come to the 
fire, and not be warmed ? Can he that is 
in the dark, come into tlie open fun, and 
not be enlightened ? God is the fpring of 
comfort, and therefore furely our hearts 
will be comforted, if ws meet with God in 
our duties. 



Of the ejfintial Requijites in Duties. 

BUT what are they we call duties ? or 
what are thofe eflential Requifites (O 
my fovil) in duties? Many by duties intend 
nothing but that which is external and fen- 
fible, as coming to the church, and receive 
ing of facraments, etc. 

I anfwer, Thefe are like clothes upon a 
dead man, that cannot warm him, becaiife 
there is no life within : The foul of all du- 
ties Is that which is internal, or effential ; 
In which refpe^ three ingredients are ne- 
cedary, viz. That they be, i. From God. 
2. Through God. 3. To God. 

1. From God : It is of the very elTence 
of duty, that it be commanded by God. 
Hence in one chapter we read thirteen fe- 
veral times, I am the Lord, Lev. xix. q. d. 
fuch and fuch commands I enjoyn you : 
Would you know the grounds .-' / am the 
Lord, a God of fovereign power and autho- 
rity, and my will it is that fuch duties be 
done. Look to this, O my foul, in thy duties, 
know the commands, and do them, becaufe 
they are commanded : If thou doft them, 
and yet knoweft not that God commands 
them, this is no true obedience; or if thou 
knoweft they are commanded, but yet dofl: 
them not becaufe they are commanded, or 
in confcience to his command, neither is 
this obedience to God. In all duties rightly 
performed, there mufl: be a knowledge of, 
and an eye to the will of our God, Rona. 
xii. 2. Eph. V. 17. 

2. Through God,, /. e. i. Through the 
Spirit, who doth fpiritualize them. 2. 
Through Chrill who prefents them, and 
makes them acceptable to God. 

(i.) Through the Spirit of God: Now 
the Spirit works on our fpirits, ftirs up the 
regenerate part to the perfoimance pt our 
duties : and therefore look how much there 
is of the inner man, of the regenerate 
part, of the holy Spirit in duty, io far it 
is fanif^ified, fo far it is accepted, and no 

D U T I E S in General, i \y 

further. God is my ivitne/s, faith Paul, 
whom Iferve ivith my fpirit, in the go/pel 
of his Son : In every fervlce we perform, 
our fpirit ftirred up by God's Spirit, mufk 
needs have a hand in it, or it is but the 
body and carcafe of a right fervice : The 
foul, will, and affections, muft go toge- 
ther with our duties, (that I mean by our 
fpirit) or the vitals are wanting. Ex. Gr. 
If a man come to confefs his fins, and yet 
flights them inwardly in his heart; if a man 
pray for reconciliation with God, and yet 
have no longing, and fighing in his heart 
after it ; if he earneftly afk grace, or the 
Spirit of mortification, and yet his heart 
doth not inwardly feek it, now he prays 
not in the Spirit, and therefore God will 
not accept it ; For God is a Spirit, and they 
that ivorPnp him, mufl worfhip him infpi' 
rit, and in truth, John iv. 24. In fpirit,, 
i. e. not only in the underftanding and 
mind, (prayer is not a work of wit or of 
memory) but alfo in will and affecflions ; 
when all within us is opened, and expli- 
cate, and expofed to the view of the Lord ; 
when we call in all our thoughts and affec- 
tions, and recolleft them together, as the 
lines in the center, or as the fun-beams in 
a burning-glafs, that makes prayer to be 
hot and fervent ; whereas otherwife, it is 
but a cold and diffipating thing, that hath 
no ftrength nor efficacy in it. 

^efl. If this fpiritualnefs in duties be fo 
neceffary, how is it that the faints have fo 
much of earth and fleih ordinarily in their 

Anfw. I anfwer, In every regenerate 
man there is both flefli and fpirit ; It may 
be the fle(h lies uppermoft,. and the fpirit 
lies in the bottom, fo that a man, thougb 
a faint, may hear carnally, receive carnally,, 
pray carnally, that is, when the fleAi hath 
gotten upper-hand, as in fome fits it may, 
when the mind is filled with worldly for- 
row, worldly rejoicing, and worldly de- 
fires; fuch duties the Lord regards not, be 
the man never fo holy: but il the regene- 

ti8 OfDUriESinGenerah 

rate part be a^Ved and ftlrred up by God's 
Spirit, and tlie fledi, that always hinders, 
be removed by the lame Spirit, then are 
the faints able to do their duties to God in 
Chrifl: Jcfus fpiritually. 

2. Tiirough Chrift : For Chrift perFccfl:?, 
perfumes, and prcfents our duties to his 
heavenly Father: as duties come from us, 
they favour of flefli, but the Angel of the 
covenant wingleth much incenfe ivith them, 
and fo he offers them upon the golden altar 
-ivhich is before the throne. Rev. viii. 3. 
Here is fweet comfort, O my foul, * What 
though thy duties are weak, and cold, and 
confufed, full of diftempers and damps ? 
yet, through ChriTl they are fortified, and 
enlivened with his pacifying perfe6\ion, and 
intercefTory Spirit: Through Ch rift they 
nre perfumed with the precious odours of 
his freQi bleeding merits, and bleffed me- 
diation, and fo they are made acceptable 
to God, that he may receive them, that he 
may not refufe and reje6\ them. 
Obferve here, a double interceftbr: 
One is the Spirit, that helps our infir- 

The other is Chrift, that makes them 
acceptable to God. 

3. To God; /. e. to fet forth his glory, 

and free grace; for as his name is blaf- 

phemed when we walk in wickednefs, fo 

it is glorified in doing our duties : this is 

the end of all our duties, indeed of all our 

doings; Whether ye eat, or drink, or ivhat- 
fotver ye do, do all to the glory of God, 

I Cor. X. 31. One duty fandtifying Chrift 

and free-grace in the heart, is more than a 

thoufand. Young Ghriftians it may be do 

more works, but not as works of grace; 

the more evangelical our works are, and 

the more to God, (for that is the end of 

the gofpel, to honour Chrift and free-grace) 

the better they are : IVe are the circumci- 

fion, who rejoice in the Lord Jefus, ivor- 
jlnp God in the Spirit, and have no confi- 
dence in thejkjh, Phil. iii. 3. 


Of the Kinds of Duties in fever alDivi (torn. 

THESE duties, fome have diftribut- 
cd, according to their fevci al obje<fts. 
Cod, our Neighbour, and ourfelves : i. 
The Lord claims our Love, Fear, Honour, 
and Obedience. 2. Our iMeighbour claims 
our Duty, Gourtefy, Bounty. And for 
ourfelves, we m\ift, 1, Inftruft the Un- 
derftanding: 2. Bridle the "Will : 3. Mo- 
derate the Affeftions. Others, in Retri- 
bution to Chrift, give us another fcheme 
of fuch duties, as they call mere gofpel- 
duties. So it is our duty, \ . To think and 
mufe much on Chrift, and upon his loves 
towards us. 2. To fpeak much of Chrift, 
and to commend him to others: When 
the fpoufe was afked, What her Beloved was 
above others? Cant. v. 9, 16. ftie fets him 
forth in every part of him, and concludes 
with this, He is altogether lovely. 3. 1 o 
be oft in the company of Chrift, and to 
grow up thereby in a familiar acquaintance 
with him. Now Chrift is with us here, 
but thefe two ways, cither, in his ordinan- 
ces, or, his providences, by his holy Spirit: 
fo that to be oft in Chrift's company, is 
to be much in his word, in prayer, in fa- 
craments, in Chriflian communion, in me- 
ditation, in examination of our hearts, in 
his providences of mercies, crofTesand tri- 
als. 4. To do much for Chrift, and that 
willingly; i John v. 3. This is love indeed 
to keep his commandments, and thofe are 
not grievous. 5. To fufter and endure a- 
ny evil for Chrift; H^hat tell you me (faith 
Paul, A£\s xxi. 13.) of bonds and imprifon- 
ments ? I am ready, not only to be bounds 
but to die for the fake of Chrifl at Jerufa- 
lem. Rom. viii. 36. My life is not dear 
to me, that 1 may finifh my courfe with 
joy : For thy fake we are kilted all the day 
long. No queftion thefe heads will in- 
clude all forts of duties: but the method 
I fliall profecute (wherein 1 defire to con- 
found Duties, Ordinances and ]\Ieans, 


DV T I E S in General 119 

whereby a Chrmian walks on in the holy path) I have othcrwife digened thus. 
The duties of a Chriftian 7 The firft kind, as Watchfulnefs. 

S The fecond kind ; and thefe have reference— 
f Self-trial. 


are either of 

I* Secret ordinances, as 




^Life of Faith, 
f only to ^ > In one Family, as Family Duties. 

{ f Private ordinances, either^ In more Families joined, as ChriAiaa 

J (^ Society. 

Either L 


Publick ordinances, as 

Jointly to all three, and they are either* 

Object. It may be objefted, * That in 
this Analyfis, there is not that exprefs 
mention of Chrifl: ; and the reafon why 
fome vilifie duties, is becaufe the very 
name of Ghrift is not in them. 

Sol. But I anfwer, i. If the name be 
wanting, yet Chrift is not. 2. In the open- 
ing of them, we fliall find the very name 
of Chrifl ufually, frequently ; only, ob- 
ferve by the way, I have heard of many 
that have flood much, in appearance for 
Jefus Chrifl, fo that they would bow, 
and do homage to the very found and 
fyllables of his name ; and yet none more 
enemies unto Chrifl than they, being the 
very limbs of Antichrifl : Many (faith 
Chrifl, Matth. vii. 22, 23, 24, 25.) will 
fay to me in that day. Lord, Lordj have ive 

5 Hearing the "Word. 

i Receiving the Sacraments. 


Ordinary, as 1^ Reading. 


„ J. c Falling. 


7iot prophejied in thy name, and in thy 
name caft out devils, and in thy name 
done many ivonderful works ? (as if the 
name of Chrifl had been a fpell f) And 
then will I profefs unto them, I never 
knew you ; depart from me, ye that work 
iniquity : and thereupon he concludes, that 
he only is a wife man, and builds upon the 
rock, who hears Chrifl' s fayings, and doth 
them. Hence learn, O my foul, that he 
that prefTeth to the pradice of the word 
of Chrifl, he preacheth Chrifl, he fets up 
Chrifl, though he do not diredlly name 
Chrifl, or tho' his text be not literally of 
Chrifl ; even as a man may have no other 
fubje6lofhis fermon but Chrifl, and yet 
betray Chrifl. Thus much of duties in 


Of DU T I E S in T articular. 

S E G T. I. is the eye to fee them all well done and 

Of the nature of Watchfulnefs, ufed, and therefore we fet it in the front 

Atchfulnefs is the firfl and principal of all duties : AVe are to watch unto pray - 
help to all exercifes of religion j it cr, Eph. vi, \^, and we are to watch unta 



I 20 

hearing, Luke vIH. i8. and we 
nvatch unto faftingy Matth. vi. i8. and we 
are to ivntch to alms-giving, Matth. vi. i. 
and we are to -watch in alt things ^ i Tim. 
iv. 5. 

Now .for our better dire(flion in the ex- 
ercife of this duty, 

r Nature, 
obferve we the \ Obje(fls. 

(_ Manner of it. 
For the nature of it : * Watchfulnefs 
is a continual, careful obferving of our 
ways in all the palfages and turnings of 
our life, that we ftill keep clofe to the 
Written word of God.' Keep thy heart in 
all diligence, Prov. iv. 23. Ifaid, I ivill 
take heed to my ivays, that I Jin not with 
my tongue, Pfal. xxxix. i . Whereivithjhall 
a young man cleanfe his way ; by taking 
heed thereto, according to thy word, Pfal. 
cxix. 9. 

SECT. 11. 
Of the objects of Watchfulnefs. 

TH E objeft of our watch is either, i. 
Evil works, or fin. 2. Good works, 
or duties, or any thing, in its own being, 

I. Watch we muft over fin, 

Original fin, or, cor- 


are to about us, obferve we thefe rules 

More general, -^ 

More fpccial, as, 
Sins oj our 

rupt Nature. 
A6iual Sin, 
^ Calling. 

1 Watch we mufl: over any thing, in 
its own being, good ; and herein if we 
look for the adequate cbjeft, including 
every thing that ought to be watched, 
r Hearts, 
It is either ^ Tongues, q which 
(_ A6\ions, J 
liowfocvcr good in thcmfelves, yet, if we 
watch not, tliey will ibon contract evil. 


Of the Manner of JVatchfulncfs over Sin 


THAT we may watch over fin original, 
or that iinvard corruption we carry 

1. Let us take matter and motives lo 
humble our fouls under the fight and fcnfe 
of this inherent pollution. And to that 
purpofe, conlider we the rueful complaints 
of the holieft faints againft it ; wretched 
man that lam, (faith Paul, Rom. vii. 24.) 
who fhall deliver me from the body of this 
death P Behold, I was fhapen in iniquity, 
(faid David, Pfal. li. 5.) and in Jin did my 
mother conceive we. Did not God in Chrift 
accept of our complaining, flriving, griev- 
ing, and hating this, how could we find 
any comfort ? 

2. Let us pray againftit, that tho' it be 
in us, yet it may not hurtus,nor be imput- 
ed tons: That God would give us his Spirit 
to bridle our corruption, and efpecially 
that he would give us the Spirit of fanfti- 
fication, that he would cleanfe us from 
this filth more and more, that he would 
feafon the fountain, and at lafi dry it up. 

3. Let us ftrive after contrary holinefs, 
and endeavour the reformation of our na- 
tures and lives ; Put we off the old man, 
which is corrupt, according to the deceit- 
jul lujls, and be we renewed in the fpirit 
of Gurmind, Eph. iv. 22, 23. 

4. Let us confider the promifes of re- 
miflion, and thofc privileges which the 
faints have in the blood of Chrifl ; and let 
us aftuateand exercife our faith in refpcft 
of fuch promifes : / htew that thou would/} 
deal treacheroujly (faith God) and that 
thou waft called a tranfgrrjjor jrom the 
womb ; yet for my name's Jake, will I de- 
Jer mine anger., and for my praife will I 
refrain for thee, that I cut thee not off, 
Ifa. xlviii. 8, 9. 


Of the manner of Watchfulnefs over Sins 


THAT we may watch over a(f\ual fins, 
obferve* we thtfe diredlions: 
I. Avoid we all occafions of evil : Be 
afraid not only ofthe fire and flame, but 
of the very fmoak of fin: it is dangerous 




to approach near the whirl-pit, or, lo play give confent, can hecaufe you to fin. 

about the hole of the afp, or the den of the 
cockatrice ; and therefore prayed David, 
Turn aivay mine eyes from beholding vani- 
ty, Pfal. cxix. 37. notmy heart only from 
affefling it, but my eyes aifo from behold- 
ing it : There is a fl\utting of the eyes from 
beholding evil, brought in, amongft other 
duties, by the prophet Ifaiah, ch. xxxiii. 
15, 16, to which is affixed this promife, 
that fuch a one fhall dwell on high, his 

3. Confefs we our fins, mourn we for 
fin, and efpecially labour we for hatred of 
fin ; The fear of the Lord is to hate evil^ 
Prov. viii. 13. not only to forbear it, but, 
as the apoflle fpeaks, to abhorr it, Rom. 
xii. 9. as the meat that fometimes we have 
furfeited of, our ftomach naufeates and 
goeth againftit : fo Ihould our hearts rife 
againll fin; And to this purpofejConlidcr we 
I. The foulnefs of fin ; it is foakr than 

place of defence fhall be the munition of the foulcll fiend in hell. 2. The illnefs oP 
rocks. fin : it is a greater ill than the damnation 

of a man's foul, or than the deftrudlion of 
all the creatures in the world. 3. The ih- 
fec^ioufnefs of fin, it is of that peftilential 
property, that it pollutes every thing it 
comes near. 4. The pernicioufnefs of fin ; 
it deprives us of God's favour, of our part 
and portion of the blood of Ghrifl, of the 
providence of that blefi!ed Trinity j of the 
guard of angels, of the communion of 
faints, of heaven's joy ; and it brings up- 
on us infinite forrows, as blindnels of 
mind, hardnefs of heart, deadnefs of fpirit, 
defperate thoughts, horror of thoughts. 

2. Refill we the temptations to fin : It 
may be, notwithftanding of all our care, 
temptations will offer themfelves, and 
urge us to evil, but then we mufi con- 
flantly refill, and this is praife-worthy ; 
if a man keep him felffober, when he can- 
not come to wine, or flrong drink, it is 
nothing ; but for a man to be care- 
ful not to break the bounds of fobriety, 
when he Ihall be in a place where wine is 
plenty, and no refiraint of it, and where 
company will be urging him to take more 
than is meet, that is true temperance in- 

deed : If a man live chafily, when he wants vexation of fpirit, and, without repent- 

his leud company, it is nothing ; but for ance, all the terrors of hell. 5, Chrift's, 

a Jofeph, Cfued and fought to by his mif- fufferings for fin ; fiiall we not hate him,' 

trefs, yea, urged and follicited day after that kills our friend, brother, father ? how 

day to condefcend to her adulterous de- much more fin, that put to death the Lord 

fires) to refufe then, and to choofe rather of life, who is indeed our deareft friend, 

lofs of prefent liberty by not finning, than brother, father. Saviour ? Look on Chrift 

to gain further preferment by confenting crucified, and fee if this will not make us 

to fin, this is true chafiity indeed. Away hate fin. 

then with thofe idle apologies, * I was ur- 4. Believe, and by faith expeft viaory 

ged to fin, I was provoked to leudnefs,' over our fin ; yea, by that faith in which 

&c. Neither man nor devil can compel we have confelfed, mourned, prayed, let 

you to fin, unlefs you will your own felf : us reft perfuaded, That fuch means fliall 

X ' The devil may perfuade, intice, fug- not be ufed of us in vain : Olift we up the 

geft, and provoke, but he cannot inforce hand of faith towards heaven, and lay 
nor conftrain'; nor, unlefs your own hearts 

\ SiiaJcre&foUicitare poteft, cofcreomnino nonpoteft. j^ug. Hem, 
torn cogcndi. Idem in Pfalin xci. «>- in John xii. 


Habet aftutian) fuaJcndi, non poterta 



hold on the promifcs of pardon, on the 
mercy of God in Chrifl Jefus. 


Of the fnanner of IVatchfuInefs over Special 
Sins . 

THAT -we may watch over our fpe- 
ctal fins, our Dalilah fins, our dar- 
ling delights, obferve we thefe rules : 

1. Endeavour we the mortifying of this 
Tin : Some one fin there is in every foul 
of us that is moft predominant. Now it is 
the main work of a Chriflian, as to fall 
out for ever with all fin, fo efpecially to 
improve all his fpi^itua! forces and aid from 
heaven, utterly to deraolirti and to beat 
down to the ground this hold, this bofom- 

2. Lay we load of deepefl: groans, and 
flrongeft cries for mortifying grace againfl 
this domineering fin ; efpecially every 
jnorning and evening drive with God in 
our prayers for a comfortable conquefl o- 
ver it, inforce and inlarge that paflage with 
jrn extraordinary pang of fervency, cry we 
mightily to God for power and ftrength a- 
gainft this luft, that continually wars a- 
gainft the foul. 

3. Bend we ourfelves againfl the fpecial 
a£ls, occafions, and opportunities of this 
fin ; as, fuppofe Rafh-anger, the fin which 
a man fifteth and purfueth to the extirpa- 
tion of it ; in this cafe, he ihould refolve 
with himfelf not to fpeak harthly, nor to 
Jook fiercely, nor to ufe any churlifh be- 
haviour, whether his fervant difpleafe him 
with negligence, or his friend offend him 
with unfaithfulnefs, or his enemy provoke 
him with ill language, or ibme malicious 

4. As oft as we find any motion of this 
fm to ffir, and fhew itfelf in us, it will 
be convenient, not only to withhold our 
confcnt.but withal, to exercife fome a(fl of 
contrary holinefs; As, fuppofe Defire of 
Revenge be the fin, which ftirreth up our 
blood, aad boilcth within us, we mwA not 


only forbear to avenge ourfelves, but alfo 
bend ourfelves to pray for him that hath 
offended us ; and, if he hunger, to feed 
him; if he thirji^ to give him drink. 

5. Settle we in ourfelves a purpofe of 
heart to forbear it for time to come : In 
undertaking of which purpofe, it will be 
expedient to fet ourfelves fome fhortfpace 
of time, in which we may force ourfelves 
to the forbearance of it, as for a day, 
or a month,or the like : and when the pre- 
fixed time is come, we fhould then quefti- 
on ourfelves, ' How well we have perfor- 
med ? or how, or wherein we have fail- 
ed V And then begin a new purpofe, and 
prefcribe ourfelves a like time, for fhun- 
ning of the fame fin ; and fo on from time 
to time, till we have gotten a full vicflory. 

6. If in our daily or monthly review we 
find that we have been defef^ive in perfor- 
ming of what we had propofed, then with 
an holy revenge we fhould correal our 
former errors, beg pardon for our defefts, 
and puniili ourfelves for fuch flothfulnefs, 
or willfulnefs, by abffinence from meat, 
eale, recreation ; Keeping under your bo- 
dies, and bringing thsm in fubjeSiion, i 
Cor. ix. 27* by mulct, or forfeiture of 
fome portion to the poor, whereby we 
may feel fmart : This holy revenge is 
commended by the apoftle, a Cor. vii. 
29. as a worthy fruit of ferious repen- 

7. Above all, without which all the refl 
are nothing. * Believe the promifes of par- 
don in the blood of Chrifl ;' It is faith in 
the promifes which will be able to cleanfe, 
and purge the heart from this fin : If the 
blood of bulls and of goats, faith the a- 
poftle, and the ajhes of an heifer, fprink- 
ling the unclean, fandlifictb to the purify- 
ing of the fief}}, how much more ftjall the 
blood of Chr if}, "who through the eternal 
Spirit offered himfelf without fpot to God^ 
purge your confciencc from dead works, to 
ferve the living God ? Heb, ix. 13, 14. 

The fenfe is, When a man hgth once ap- 



plyed the blood of Chrift for his juflifica- 
tion, this effe6l will follow it, that there 
will accompany it a certain vigour, virtue, 
power, and (Irength, which will alfo purge 
his confcience from dead works ; there will 
go a power of the Spirit together with this 
blood, that fhall not only forbid him, and 
(liew him that he ought not to do fuch and 
fuch evil things, but it fliall cleanfe his con- 
fcience from thofe roots of dead works, 
thofe corrupt lulls and finful affeftions, 
that are in him, and that difpofe him to 
that evil : Now this power is gotten by ap- 
plying the blood,/, e. by applying thepro- 
mife of pardon and forgivenefs by the 
blood of Jefus Chrift : Let no man think 
by his own ftrength to prevail againft any 
luft; it is not our endeavouring, prajang, 
bending ourfelves againft the fpecial a<^s 
and occafions, exercifing fome afls of con- 
trary holinefs, purpofing to forbear it, pii- 
ni(hing ourfelves for it (if gone about by 
our own might, and power, and ftrength) 
will ever kill this fin : No, no, we muft do 
all thefeat the feet of Ghrift,and draw virtue 
from Chrift ; we muft believe the promifcs, 
get aftii ranee of pardon, get aftlirance of 
God's love to us in Chrift ; we muft labour 
to delight in God, toget communion with 
Chrift, and then our hearts will grow to 
an application of the commandment ; and 
whereas before they refifted it, rebelled a- 
gainft it, they will then cleave to it, and 
love it and delight in it, and receive an im- 
prefTion from it. This, I take it, is the 
meaning of that text, 2 Pet. i. 4. Whereby 
arc given to us exceeding great and preci- 
ous promifes, that by thefe we might be par- 
takers of the divine nature, having efcap- 
ed the corruption that is in the world thro* 
luft ; q. d. By believing the promifes we 
are made partakers of the godly nature, 
and we overcome our corruptions and 
lufts : Confona'nt to which, is that of the 
aportle, Know ye not, that as many as are 
baptifed into Chrift, are baptifed into his 
death? Rom. vi. 3. q. d, as many as are 


baptifed into Chrift, for reconciliation with 
God, muft needs be baptifed into his 
death ; they muft be dead to fin, as he was 
dead : We cannot be baptifed into him for 
reconciliation or juftification, but wemuft 
be baptifed likewife for mortification of 
the flefh, and for refurrcfiion to newnefs 
of life. To wind up all in a word, he 
that hath the ftrongeft faith, that believes 
in the greateft degree, ' the promifes of 
pardon and remiffion;' he hath the holieft 
heart, the moft mortified life : .Sanftifica- 
tion and mortification arifefrom that root 
of juftification. The blood of Chrift hath 
not only a power to wafti us from the 
guilt of fin, but alfo to cleanfe us, and 
purge us from the power and ftain of fin : 
And therefore I fay, the beft way to get a 
great degree of fanflification, the beft way 
to get a greater meafure of the graces of 
the Spirit, the beft way to mortify our fin- 
ful lufts, the beft way to watch over our 
fpecial fins, is to labour to grow in faith, 
in the ' belief of thofe promifes of the gof- 
pel of Chrift ;' and this would be wellob- 
ferved by thofe that are a little legally by- 
afled, or carried to mortifie fin only by 
vows, promifes, ftiunning occafions, re- 
moving temptations, ftridlnefs and feverlty 
in duties, fear of hell and judgments, fcarce 
rifing fo high for their mortification, as 
Chrift. Now thefe in them (elves arc but 
empty weak means of prevailingagainft fin, 
like the mighty fails of a fiiip without 
wind and tide ; no queflion but fiiunning 
occafions, ftri(5\nefs and feverlty in dutict, 
watchfiilnefs, 6t. dwell in their place and 
order, like oars in a boat (§ce Saltmarlh, 
Free-grace, page 68.) which tho' \i be car- 
ried with the tide, if well managed, yet 
they may help it to go the fafter : Howfo- 
ever, it is Chrift crucified which is the pow- 
er of all in all ; it is Chrift lifted up as 
Mofes litted up the ferpent, which ftrikcs 
more foundnefs into the wounded be- 
holder, than any other way ; wherein lome 
have toiled ail their time for power over 
R 2 cor 


corruptions, end like Peter have caught 
little or nothing, becaufe Jefus Ghrift was 
not in the company. 


Of the munner of Watchfulnefs over our 

THAT we may watch over our hearts, 
obferve we thefe direcftions. 

I . Guard we the windows of our fouls, 
the fenfes : I made a covenant ivith mine 
eyes^fa\d Job, ivky then fhouid 1 think upon 
a maid? Job xxxi. i. Turn mine eyes 
from beholding vanities, faid David, and 
quicken thou me in thy luay, Pfalm cxix. 
37. It is incrediblei^what a deal of polluti- 
on and ill the devil conveys infcnfibly into 
the heart, thro' thefe flood-gates of fin, 
Jind therefore we had need to watch over 
ihc fenfes. 

2- Go we down into our hearts, and 
confider well all our thoughts ; thefe if 


accufing, Ifa. xxxiii. 14. 18. There Hisrlt 
thou meditate terrors, and fludy God's 
wrath, together with thy own fins and 
miferies, for ever and ever. 

4. Refifl: and cruQi we every exorbitant 
thought which draws to fin, at the very 
firrt rifing : Is tiie temptation flrong ? En- 
counter it with this dreadful Dilemma ; 'If 
I commit this fin, either I muft repent, or 
not repent; If I repent, it will cofl me 
more heart-break and fpiritual fmart, be- 
fore I can purchafe affurance of pardon 
and peace of confcience, than the fenfual 
pleafure can be worth ; If I never repent, 
it will be the death and damnation of my 

5. Lodge we not fo much as light 
thoughts, unprofitable or vain thoughts in 
our hearts; they will fiill be entring in, 
whilfl we are in rhefe houfes of clay, yet 
lodge they"" muft not. Hence the apofile, 
Eph. iv. 26. Let not the fun go down upon. 

good, will bring forth good fruit ; and if your ivrath\ q. d. If thoughts of anger 

evil, they are the parents and begetters of 
Jill fins, thefirfi plotters and contrivers of 
all treafons and rebellions of our life, the 
l.fllows as it were and incendiaries of all 
inordinate aifeffions, the panders to all o- 
ther lufts, that 'take thought to provide 
for the fatisfying of them ;' the difturbers 
of all good duties, that interrupt, and foil, 
Dnd fly-blow all our prayers,that they ftink 
in the noflrilsofGod ; and therefore con- 
lider and weigh well all our thoughts; for as 
cur thoughts are,fo be our affedtions, pray- 
ers, fpeeches, actions. 

3. Let us make confcience of our 
thoughts: By ihcm cfpecially do we fiinc- 
tifie, or fin againfl: (jod ; by them efpecl- 
rlly do we evidence ourfelvcs,ro bcfinccre- 
hearted Chriltians, or diffembling hypo- 
crates; by them efpecially, will the Lord 
judge us at the lafl day, when he will make 
manifefi the counfels of our hearts, i Cor. 
iiv. 5. By them efpecially, if we will not 
make confcience of them, will God lafh 
lis in hell to ail eternity, even by Thoughts 

come in, in the morning or day time, tiiey 
mufl be turned out ere night ; or if idle 
thoughts offer to come to bed to thee, let 
them not lodge with thee. I deny not but 
many good thoughts and motions may pafs, 
as firangers thro' a bad man's heart, and 
multitudes of vain thoughts and motions 
may make a thorough-fare of a believer's 
heart, and diflurb him in good duties, by 
knockings, and interruptions, and break- 
ings in upon his heart, but flill tliey lodge 
not there, they are not there foficred and 

6. Forget and flifle \ve nil thoughts of 
finful anions already palfcd. The mind 
is very apt to run over the paflages and 
circumflances of the fame fins, long fince 
committed, with a new and freh deligln ; 
this argues wickednefs of heart, and fuch 
as when it is ordinary witb the heart 
to do fo, is not compatible with grace : 
l^hat fruit had ye oftlxfe things whereof 
ye are noxu ajhamed? Rom. vi. 21. All 
that the laints reap out of fuch fiuits, is 



{bame and forrow, and many a fad figh : 
Ji^hen Ephraim remembred his /ins, he was 
afhamed and repented ; a truly ran<^iHed 
foul will hate the appearance o! his former 
fins, and will have his hcarc inHamed with 
a zeal ond revenge againfl it. W^hat, do 
you repent to your felves your old fins 
with delight ? This provokes God exceed- 
ingly, you thereby Aand to, "and make 
good your former a6t ; you (hew a delight 


into captivity every thought to the obedi- 
ence of ChrtJ}, 2 Cor. x. 5. If thy change 
in words, actions and all outward car- 
riages were angelical, yet if thy thoughts 
be finful and unfancftified, thou art a limb 
of Satan ftill : Purity in the inward parts 
is the mofl found evidence of our portion 
in the purity and power of Chrift. Je- 
rufalem, xvafh thine heart from ivicked- 
nefs, that thou mayejl be faved : How long 

to rack in thofe wounds you have given JJiall thy vain thoughts lodge within thee ? 

Chrill already ; ' and therefore in hell it Jer. iv. 14. God feeth, faith the Pfalmifl, 

•u'ill prove the greatef> gall, to remember and underftandeth our thoughts afar offy 

your old iins: every circumflance in every 
iin then, will be as a dagger in your hearts. 
O fludy not thefe thoughts, forget them, 
ftiflethem !' 

7. Entertain all good motions put into 
your hearts, by the bleffed Spirit, howfo- 
ever occafioned ; whether by the miniflry 
of the word, mindfulnefs of death, chrifti- 
an admonition, reading fome good book, 
fome fpecialcrofs,or extraordinary mercv; 
feed, enlarge and improve them to the ut- 
mofi:, fo fnall we preferve our hearts in a 
foft.comfortable temper, and heaven- ward, 
which is a fingularhappinefs. 

8. Endeavour we to preferve and keep 
up lively, holy and fpiritual affedions, and 
fuffer them not to cool ; or if we have 
grown remifs, endeavour to recover thofe 
affedtions again. Thoughts and affe<^ions 
arc mutual caafes of each other ; IVhilfi I 
mufed, the fire burned, faid David, Pfal, 
xxxix. 3. And again, How love J thy law? 
It is my meditation day and night , Pfal. 
cxix. 97. ' I. His thoughts were the bel- 
lows that kindled and inJlamed his aifefti- 
ons : And 2. His affections inllamed, made 
his thoughts to boil, and to meditate on 
God's law day and night. Hence it is that 
men newly converted to God, having new 
and (Iron^ affections, can .vith more plea- 
fure think of God than any elfe can.' 

9. Let us captivate and conform all the 
thpughts and imaginationsof our licart?,to 
t^e rules and fovereignty of grace ; Bring 

Pfal. cxxxix. 2. And hence it is tha^ many 
humble fouls, fenfible of their fccret fins, 
in the^prefence of God's pure eye, are 
more grieved (fetting afide ill example, and 
fcandals) for the rebellioufnefs of their 
thoughts, than the exorbitancy of their 
aftions,for of thefe the world fees the worflj 
but concerning the other, it cuts them to 
th^ heart, that they are not fo well able 
to preferve their inward parts in purity, 
towards the all-fearching eye of God, as 
their words and adlionsinPlaufiblenefs ta- 
wa-rds man. 

10. Get we our hearts poifeft with deep, 
flrongand powerful apprehenfionsand im- 
preffions of G od's holinefs, majelty, omni- 
fcience : If any thoughts be of power to 
fettle, fix and draw in the mind of man, 
they are thoughts of him. What is the 
reafon that faints and angels in heaven have 
not a vain thought to eternity, but that 
their eye is never off him .^ AVe find.by 
experience, able/fed means to avoid dillrac- 
tionsin prayers, to enlarge a man's thoughts 
in his preparations before, or at the be- 
ginning, if with a coniideration of Gods 
attributes and relations to us, he fets on the 

1 1. Let us elevate, and often lift up cur 
hearts towards heaven ;• Confider the bli/s- 
ful depths of God's boundlefs mercies in 
Chrid ; confider the glory, the evcrlaliing- 
nefs, the unutterable excellencies of tha: 
immortal ihining crown above, which af- 



ter this life (and this life is but a bubble, 
a fmoak, a (hadow, a thought) (hall be fet 
on our hea-ds by the hand of God ; a very 
glimpfe whereof is able to fweeten the blt- 
terert griefs that can be, and to difpel thofe 
mills of fading vanities, which the world 
(heated by the fire of inordinate lufts) is 
wont to evaporate and interpofe betwixt 
the fight of mens fouls, and the blifs of 

12. Let us fpend fome thoughts, yea 
many thoughts, about the faving excellen- 
cies of Jefus Chrifl: ; confider the wonder 
of our redemption, the mod admirable, 
and molt aftonill^ng plot of the bleffed 

- Trinity, fitting in council about the faving 
of our fouls; a myftery which the angels 

. ftoop down to pry into, an orient pearl, 
that will out-fhine all the fparkling jewels 
of the whole creation ; confider the love- 
letters of Chrifl: in his glorious gofpel,- the 
love-tokens he hath fent to our dear fouls. 
* And ah! "What flames of divine affefti- 
on ? What raptures of zeal ? What ravifli- 
ments of delights ? What brinilla forrows, 
and great indignation againft fin ? What 
extafies of obedience can be enough for 
our blefiTed Lord, and deareft redeemer V 


Of the Manner of Watchfulnefs over our 

THAT we may watch over the 
tongue, two things muft: be heeded: 

1. That it be not unfeafonably idle. 

2. That it be not finfully exercifed. 

' That it be not unfeafonably idle ;' and 
herein obferve thofe generally, and much 
neglected duties of chriflian reproof, and 
of heavenly difcourfc. 

I . For chriflian reproof, obferve thefe 
Direftions : 

1 . If a brother be overtaken with a fault, 
or fome lefs otfence, admoniflj him in the 

Jpirit of mecknefs, confidering thyfdj, left 
thou alfo be tenjptedy Gal. vi. i. 

2. If he oiicnd more grievoufly, then 

reprove hkn freely, andfuffer not fin to rej} 
upon his foul y Lev. xix. 17. 

OhjeSl. But in this cafe, when, or how 
muft we reprove ? 

Sol. This cafe is cloathed with fuch va- 
riety of circumftances, and conflancy of 
alterations, that we cannot give any par- 
ticular Directions ; only, the chriflian that 
is perplexed what to do, let him confult 
with thefe bofom-counfellors : 

r. With his fpiritual wifdom ; it is that 
mufl: fuggefl: to him, when, and how to re- 
prove, whether prefently upon it, orfome- 
times afterwards ; whether dire<Sily and 
downright, or indireftly and by intimati- 
on ; whether perfonally, or in the general ; 
whether in a fair and milder manner, or 
with a more bold and refolute fpirit; whe- 
ther only by difcountenance, or by dif- 
courfe, he, 

2. With his heart: a reproof muft not 
fpring from any imperious humour of cen- 
furing, and meddling with his brethren ; 
from any fecret ambitious defire, to pur- 
chafe an opinion and reputation of holi- 
nefs to himfelf, or from any other by-end, 
but from an heart truly humbled with a 
fight and fenfe of its own infirmities, gra- 
cioufly refolved into compaflion and com- 
miferation of the offender, and lifted up 
in a fecret fupplication for the fuccefs of 
the reproof, and falvation of the party, all 
at once to God's throne of grace. 

2. For fpiritual and heavenly difcourfe, 
obferve thefe directions. 

I. Apprehend all opportunities and oc- 
currences which may minilter matter of 
digreflion from worldly talk, into divine 
difcourfe. It is pity that profeffors fhould 
ever meet, without (ome talk of their 
meeting in heaven, or of the blefiTed ways 
and means that lead thereunto ; and there- 
fore by fome wife tranfition, turn thou 
the current of the difcourfe towards fome 
heavenly good : it was the praiftice of our 
Saviour, upon mention of bread, he preft; 
upon his difciples a diffuafion from the /c?tr- 


vett of the Pharifees, Mat. xvi. 5, 6. And 
upon occafion of drink being denied him 
by the Samaritan woman, John iv. 10. he 
(forgetting his weaiinefs, hunger and thirfl) 
labours to allure her to the well-head of e- 
verlafting happinefs. 

2. Have ever in a readinefs forae com- 
mon heads of more ftirring and quickning 
motives to mind heavenly things ; as the 
curfed condition of our natural ftate, the 
dear prrchafe of Ghrift to redeem our fouls, 
the incomparable fweetnefs of chriftian ways, 
the vanity and vexations of earthly things, 
the uncertainty and raifery of this fliort 
life, the everlaftingnefs of our flate in ano- 
ther world, the terrors of death, the dread- 
fulnefs of that great and lafl day drawing 
on now apace, the horrors of damned 
fouls, <bc. Mention of ihefe things many 
times may ftrike full cold to the heart of 
themoft fenfuai Beljlmzzer, and drive him 
into his dumps; and by God's bleffing may 
fometimes prepare the hardeft hearts, for 
fome thoughts of reraorfe, and more hea- 
venly impreflions. 

3 . Get we into our hearts a habit of more 
heavenly-mindednefs, by much exercife, 
and intercourfe, and acquaintance with 
God, by often contemplation, and forecaft 
of the fweetnefs, glory and eternity of thofe 
manfions above, by reflecting on time pafl, 
how long thy foul was detained in the (late 
ofdarknefs, what bitternefs and terrors it 
pafled thro' in the pangs of its new birth, 
what relapfes and defertions it hath been 
incident to, ever fince that time to this; 
and being thusbulied at home in our own 
hearts, we fhall find ourfelves much more 
pregnant and plentiful in holy talk when 
■we come abroad : men for the mofl part 
fpeak moO, and moft willingly of thofe 
things they mind moft ; fuch provifions 
within, will make the tongue fo ready, that 
it cannot be unfeafonably idle. 

2. Watch we muft over the tongue, that 
it be not finfully exercifed ; and herein ob- 
ferve thefe diredions. 

ULNESS, ' 127 

Be dumb to all unfavoury communicati- 
on ; as lying, fwearing, curfing, «drc. O 
how do thefe fins wound the heart of 
Chrift, and crucifie again the Lord of 
glory ? 

2. Be filent from flandering, backbiting, 
falfe accufing, cenfuring : A true heart is 
ever moft angry and difpleafed with, moft 
eagle-eyed, and watchful over, moft ftri£t 
and fevere againft its own fins ; which 
home-bred imployment haply hmders, and 
Moderates a man from too much medling 

3. Give not that "which is holy unto dogs y 
neither ca/i your pearls before fwine, left 
they trample them under their feet, and 
turn again and rent you. Mat. vii. 6, By 
dogs are meant obftinate enemies, that 
malicioufly revile the minifters of the word, 
and the mefTengers thereof: by Swine are 
njeant thofe fottiih, fcurrile v/retches, who 
fcornfully and contemptuoufly trample 
under foot all holy inflrudions, reproofs, 
admonitions, tendered unto them by any 
chriftian out of the word of truth. Now 
if accidentally fuch a fon of Belial, or 
fcoffing Idimael, be in our company, we 
are commianded by Ghrift to fay nothing, 
at leafl of the confolations of Ghrift, of 
the fpecial promifes of Ghrift, of the gen- 
tle entreaties of the gofpel of Ghrift. Gon- 
fider this, and tremble, all ye that are fcorn- 
ful, and furious oppofites to the purity 
and power of the word ; is is the Lord's 
will that you ftiould runfurioufi/ towards 
the pit of hell, and that ncrbo^y fhould ftay 
you ; not a man muft call and cry unto 
you, to tell you of fuch things as are pe- 
culiar to the faints, in way of application 
to you ; But he that is filthy, let him he fil- 
thy flill, Rev. xxii. ir. * Let him drink, 
be drunk, defpair, and be damned :' All 
this while not a word of comfort belongs 
to you. 


Contrafts, Covenants, Dealing?, negotl- 

Of the Marnier of ivatchfultjefs over our ations, etc. obferve thefe directions, 

Aciiom. I. Think we ferlcufly and folemnly of 

OUR a(niors are either natural, civil, or that principle, ' Do as thou wouldtfl be 

religious. done by: in a fellow-feeling real conctit, 

In all which obferve thefe direifHons. put thyfclf into the place, and impartially 

I . Concerning natural aftions.as Eating, put on the perfon of the party with whom 

t)rinking, Sleeping, Vifitations, recreati- thou art to deal, and then returning to th}'- 

ons, etc. no conftnnt rule can be prefcrib- felf, deal out and proportion unto him that 

ed,t becaufe it is much diverfified by health, raeafure in every particular, which thou 

ficknefs, age, conftitution ; and every one wouldeft be willing to receive at another's 

hath either learned by his own experience, hand, if thou were in his cafe : Whatfoe- 

what feafons, and proportions of fuch na- vcr (faith our Saviour) ye -would that men 

tural helps are fitteft for his temperament, Jhould do to you, do ye even fo to them : 

or he is mofl: un\wrihy of that precious for this is the law and the prophets, Matth. 

'thing (an underftanding foul) which he vii. 12. 

bears in his bofom ; only let me inform 2. Abhor with an infinite difdain, to get 

"chriflians, * That they may fin in any of any thing by any wicked means, wrong 

thefe a6tions,and therefore let them beware doing, or unconfcionable dealing. \^'e may 

and watch over themfelves in the ufe and allure ourfelvcs in fuch cafes, * That be- 

enjoyment of thefe things, which howfo- lldes the fecret grumbling of our felf-accu- 

ever lawful in their own nature, yet by fing confciences, the angry eye of God 

our corruption arecapableofinordinatenefs fees fecretly our doings, and will ihortl}', 

and cxcefs.' Some are of opinion, * That and moft certainly revenge.' 

chriftians are in more danger of being fpi- 3. Let our defire and delight never faf- 

rltu'ally undone, by a file infinuation and ten itfelf immoderately upon any earthly 

infnarementof licentioufnefsand immode- thing, tho' never fo excellent : exorbitan- 

ration in fuch lawful things, than by the cy and error this way, brings many times 

grofs affaults of foul fins and temptations; with it either a lofs of the thing fo doted 

their hearts may rife againft any work of on, or it may be a crofs, or howfoever a 

darknefs, as adulter}', murder, fwearing, curfe. O confider we the vanity of thefe 

profaning the Lord's day, fpeculative wan- earthly things ! confider we the glories a- 

tonnefs, (be. which yet may too often be bove! Methinks this one prefcrvative would 

infenfibly feized upon, by an exceffive fin- be powerful enough to keep the heart of 

ful delight, in things unfinful in them- every chriflian from doling upon the world, 

("elves ; and therefore we had need to or fuffering it to be poifelfed thereof, it is 

watch over our natural anions.' this, ' Every chriflian by a fruitful faith, 

2. Concerning civil aflions, as Bargains, may be allured of a crown of life, either 

byalfurance of adherence, or evidence, or 

f Only we may, in gmcial, (according to Bieroclcs, in his excellent commentary) advife every man to ufe fuch 
drink, meat, aid cxcrcifc. as will render the body obedient to the commands of virtue, and as v\ill not provoke 
the (enfual'and bmtal pit to be r< frj<ftory and iiniuly againfl rca!on that guides it: every roan ou^ht to ab- 
lldin from allhi'.'.Ii feeding, becaufe it makes the body heavy and fluggilh, and drags the foul into all fortsof earthly 

and carnal aflc<ni'on As to the quantity and lime of citing ik^. every one is, or ougfit to be, the fittcll judge 

himfelf. Moderation in (iieh things is bift. This condemns all excefs in thefe fou of things, and excludes what- 
ever is Inirtful, and that dcbafes and drags down the foul, which afpircs Inwards the iuttlliger.ee, that is, towards 
God. — HicrocliS' commcntaiy upon the Golden \ crfLs,id. iidiiion, p. 116, 130. 

both : 


both : Now if that once a day he (hould 
take a ferious furvey of the glory, ever- 
laftiugnefs, and unutterable excellencies 
of that immortal crown, which our dear 
Redeemer holds for him in his hand, ready 
to fet upon his head, when he Ihall be dif- 
folved from this vale of tears ; methinks 
it were able fo to dull the edge, and diflblve 
the droflinefs, of all earthly defires, that 
they Ihould never be able to heat or harden 
his heart any more. 

3. Concerning religious actions, as me- 
ditating, hearing, reading, fafting, praying, 
almfgiving, <bc. obferve thefe dired^ions. 
I. in general. 2- in fpecial. 

1. In general, obferve, ' That we draw 
and derive from Chrift by theattraf^ive force 
of faith, fpecial abilities, i. To perform 
all duties. 2. Toexercife all graces. 3. To 
refift and overcome all temptations and 
corruptions which fliall befal us.' To this 
purpofe are thofe promifes of grace and 
itrength, Ifa. 3{.iiv. 3. Ezek. xxxvi. 27. 
Zech. X. 12. John i. 16. And thefe are fe- 
curities, given us from God, that we (hall 
receive grace through duties, which are the 
conduit-pipes or inftruments of conveying 
the fame into the foul from Chrift. This 
is to do all in the ftrength of Chrift, and 
to take forth a great deal of Ghrift into the 
foul, fo that not /, but Chriji may live in 
me, Gal. ii. 20. 

2. In fpecial, obferve thefe direflions. 

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

2. That in doing of them, we behave 
our felves well and wifely, performing 
ihem rightly and religioufly. 

3. After all is done, that we be careful 
all be not loft through our own vilenefs, 
and vicioufnefs^, privy pride, or fecret hy- 

For inftance, would we -watch unto 

ULNESS. iicj 

prayevy as the apoftle injoins us, Eph. vi. 

1 . Then, before we fall on our knees, 
let us ftiake off three impoifoning and hea- 
vy hindrances, which otherwife will clog 
and clip the wings of our prayers, that 
they will never be able to afcend up into 
heaven ; as Sin, Anger, and Diftruft ; and 
let us polTefs ourfelves of three excellent 
helps and inflaming furtherances; the Firfl: 
is a right apprehenfion of God's dreadful- 
nefs, purity, power, ^c. The Second 
is, a true fenfe of our own vilenefs, abo- 
minablenefs, nothingnefs, isc. The Third 
is, an hearty furvey of the infinitenefs, 
and unexprelTiblenefs of God's bounty, 
bleffings and compaflionate forbearance to- 
wards us. 

2 . After we are down on our knees, i . 
Repel with an undaunted fpirit, Satan's 
blafphemous injeftions. 2. Watch over 
ihe world with care and timely oppofiti- 
on, that if it be poffible, not an earthly 
thought may creep into our heart all the 
while. 3. Strive to hold our hearts in hear, 
as well in confelFion as deprecation, in de- 
precation as petition ; as well for purity 
of heart, as for pardon of fin throughout : 
prayer is the creature of the holy Ghoft, 
every part whereof we fhould heartily wifh, 
and earneftly wreftle, that he would pro- 
portionally animate and enliven, even as 
the foul doth the body. 

3. After we ars rifen ofF our knees, i. 
Take heed of refting in the duty, take heed 
of privy pride, and fecret hypocrifie, take 
heed of returning with the dog to his vo- 
mit. 2. Purfueand prefs after the things 
prayed for, by a timely apprehenfion, fruit- 
ful exercife, and utmoll improvement of 
all occafions, and heavenly offers, which 
may any ways concur to the compaffing 
of them: but of this I lliall (peak more 
largely, when I come to the du^y of Pray- 
er, Thus much of Watchfulnefs. 

i CHAP. 

( 13^ ) 


Of the Nature of Self-tnaJ, 

WE have done with Watchfulnefs, the 
eye that overfees and direds all o- 
ther duties. Now to the duties themfelves ; 
wherein we (hall follow this method : i . To 
confider them as in reference to private per- 
fons. 2. As in reference to families. 3. As in 
reference to publick alTemblies. Thephilo- 
fopher in his method of pra<Slical philofophy, 
firft handles Ethicl^, in reference to par- 
-ticular perfons ; and then he proceeds to 
his Oeconomicks, in reference to fami- 
-lies; and, laftly, to his Politicks, in refe- 
rence to cities and countries. Of many 
particulars arlfe a family; of many fami- 
lies is conftituted a city ; the fame order 
(hall we follow in thefe divine arts of our 
Ethicks, Oeconomicks, and Politicks, And 
we ihall firH handle duties in reference to 
particular perfonJ ; of which fort are thefe : 

1. Self-trial. 2. Self-denial. 3. Expe- 
riences. 4. Evidences. 5. Meditation. 6. 
Life of Fait/;. 

The firft duty is Self trial : and for our 
better direftion in the exeicife of this duty, 
cbferve we r. 77;*? Nature. 2. The Objeds. 
3. The Manner. 4. The Time of it. 

For the nature of it ; Self-trial • is a 
kind of judiciary proceeding, in which a 
man keepeth private feflions at home, paf- 
fmg a fentence on his thoughts, words and 

Or, for more diftin^l knowledge, two 
forts of anions are implied in this duty of 
trial, viz. fome EJfential, fome Accidental. 

1. Of the former fort, or of Effentials, 
are thefe three, viz. i. Difcuifion. 2. Ap- 
plication. 3. Cenfure. 

I. Difcuifion is a Shifting of our life and 
«lealings, by which we pull things out of 
the heap, where before they lay confufed, 
and unfeen, and by whicli we fet every fa<ft 

of ours in open view, that it may be fcan- 
ned, and feen by itfelf what it is. 

2. Application is a laying of thefe a(fls, 
thus fearched and found out, to the rule 
of God's law, which is the touchftone of 
all our doings, according to which God 
will judge at the laft.day. 

3. Cenfure is the judgment that our 
minds and confciences give upon our 
thoughts, words and deeds, according to 
the rule of the law. Thefe three laid to- 
gether, make up the nature of this work 
of Examination, or Self-trial ; fo that we 
may not unfitly defcribe it out of its own 
principles, thus ; 

' Self trial is a difcuflion of a man's 
life, that his thoughts, words and deeds 
may be feen, and cenfured according to 
the rule of God's law.' 

2. Of the latter fort, or of Accidentals, 
are thefe two, viz. 

The one going before. Self-trial. The 
other following after it. 

1. That which goes before it, isapurpofe 
to better a man's fpiritual eflate, viz. by cor- 
redling what isamifs, and confirming what 
is right. 

2. That which follows after, is a prac- 
tice of fuch rules as may back our trial, 
and make it more effeftual to us: I Ihall 
mention only thefe three rules ; 

1. That after we have tried, we then 
compare our prefent with our former ef- 
tate, and confider whether we have increaf- 
ed or decayed in grace. 

2. That if we have profited in grace, we 
then confider by what means we have pro- 
fited, that fo we may make more conitant 
ufe of fuch means ; or,' if we have decayed 
in grace, we then obferve by what temp- 
tations we were overcome, that fo our 


former errors may make us more wary, and 
more refolute againft them for the future. 

3. That as ue meet with many occafions 
of moment concerning which we had a 
purpofe to better our Tpiritual eftate, we 
then recaU home our thoughts, and make 
ufe of our former refolutions, and prac- 
tife what we did purpofe. Out of all thefe 
laid together, we may more fully defcribe 
it thus: 

* Self-trial is a difcuffion of a man's life, 
for the finding out the true eftate of a man's 
foul towards God, accompanied with a 
purpofe and praftice of whatfoever upon 
trial (hall appear requifite for the falvati- 
on and good of a man's foul.' 
Of the Obje^s of Self-trial. 

THE objeft of our trial is either i. evil 
works, or fin; or^ 2. good works y or 

1. We muft examine or try our lin in 
General and Special. 

In General, whether of omillion or 
commiffion : For, as in the la fl: judgment, 
our Lord will not only give fentence a- 
gainft murthers and opprelTions, but a- 
gainft vmcharitablenefs, and unmerciful- 
nefs, in not feeding the hungry, in not 
lodging the flranger, in not clothing the 
naked, in not vifiting the fick; fo when 
we judge ourfelves, we muft cenfure not ' 
only our robbing the poor, but our not 
relieving the poor ; not only our commif- 
ilons of evil, but our omifTions of good. 

2. In Special, whether of our calling or 
nature : thefe fms may breed fpecial dan- 
ger, becaufe \xq are ready to drop into them 
of our own difpofitions; and therefore, in 
the daily care of our fouls, we had need 
to try oxufelves concerning thefe fins. 

2. As we muft examine and try our e- 
vil works, fo Our good works. 

I . Becauf^wearemany times deceived with 
fijews, thinking that good which is evil : thus 
Paul thought he ftiewed much zeal, when 
h^ pufecuted the churches ofChrif}, Phil, iii, 



6. and Micah thought he highly merited 

God's favour, when he kept a priej} for 
idolatrous ferviccy Judg. xvii. 13. 

2. Becaufe in the very works which are 
truly good, we do many times intermingle 
corruptions of our own, fometimes evU 
ends, and fometimes evil thoughts, and 
fometimes we perform them in an evil man- 
ner ; but always in our beft devotions there 
are many imperfe61ions and failings. In- 
deed this trial is a duty neceflary to all du- 
ties ; if we believe, we muft do it with the 
heart, Rom. x. 7. if we fing pfalms, we 
muft do it with the Spirit, i Cor. xiv. 15, 
if we come to the Lord's Supper, firft Let 
a man examine himfelf and fo let him eat, 
I Cor. xi. 28. if we pray, we muft there^ 
in examine : and hence, as fome obferve, 
the fame Hebrew word fignifies to pray, and 
to judge a man's felf. 

But becaufe duties are of feveral forts, 
* I. hiward, of the heart. 2. Outward, 
of the tongue, and aflions. In trying thefe 
three, we ftiall inclufively try all forts of 
duties that are in reference to them. 


Of the Manner of trying, ar, examining 

our fins in general. 

THAT we may try, or, examine our 
fins of all forts, obferve thefe rules, 

1. Procure we a catalogue of our fins, 
both before, and fince our converfion; and 
to that purpofe, go we through the com- 
mandments one by one, and in each of 
them conlider what fins are condemned, 
and what duties are enjoined : and hereup- 
on queftion with our own hearts, * Whe- 
ther have I committed this or that fin ? 2. 
Whether have I negle6Vcd this or that duty •" 
and as the heart anfwers, be ready to note 
down thefe fins whereof we ftand guilty. 

2. The fins thus found out, make we a 
folemn confeflion to God, with deep hu- 
miliarion ; let them be dolorous confcffi- 
ons, with grief and forrow for fin and from 
a fight and lenfecf it : Thus Ephraim did, 
and God was fain to acknowledge it, J have 

i fure- 

furely heard Ephraim bemoan himfelfy Jer. 
xxxi. 1 8. O the Lord loves to hear fuch 
bemoaning Ephraims, and fuch bemoaning 

3. The fins thus confefled and bewailed, 
Jet us judge and condemn ourfelves: this 
is that duty inftanced in by the apoftle. If 
we iMOuld judge ourfelves, ive vjould not be 
judged, I Cor. xi. 31. There is a tribunal 
that we (hould every one ere<5l within us, 
where confcience is the accufer, reafon the 
judge, fear the jaylor, forrow the executi- 

4. After we have thus judged ourfelves, 
let us then appeal » God's throne of grace ; 
Jet us defire of God falvation in the Lord 
Jefus Chrifl ; let us cafl: all our confidence 

' on him, who never fails them that put 
their truft in him, and in his precious me- 


Of the Marnier of trying^ or examining 
our fpecial fins . 

THAT we may try, or examine our 
fpecial llns, our Dalilah fins, obferve 
•we thefe rules;: 

I. Endeavour we to find out this fin j 
and in our fcrutiny we may difcover it by 
thefe marks: 

I . * That is the Dalilah, which thy own 
confcience and the finger of God in the 
miniflry many times meets with, and chief- 
ly checks thee for,' 

2. ' That which thou art lotheft to leave, 
haft leaft power to refift, and which moft 
hinders the refignation and fubmilfion of 
the foul and body to the word and will of 

3. ' That which God often corrects in 
thtc, even in the interpretation and guil- 
ty acknowledgment of thy felf-accufing 
heart ; and, if ever the fvvord of the Spiiit 
fhall cleave it from thy bofom (which is in- 
finitely to be defired) it will coft the bitter- 
til tears, and decpeft groans.' 

4. ' Thoughts, plots, and projefts about 


it (a thoufand to one) ordinarily fnze up- 
on thy heart at thy very firfl weiring, if 
they have not broken thy fleep, and trou- 
bled thee in thy dreams.' 

2. The fin once found out, do we pur- 
fue it, and make we a folemn confefiion 
to God of it: mourn we under it, and de- 
fire we help from God for his mortifying 

3. Settle we in ourfelves a purpofe of 
heart, to forbear it in time to come : in 
undertaking of which purpofe, it will be 
expedient to fet ourfelves fomc fiiort fpace 
of time, as for a day, or month, <bc. and 
when the prefixed time is come, we Ihould 
then queftion ourfelves, how well we have 
performed, or how, or wherein we have 
failed ; and then begin a new purpofe. 

4. Be we ever jealous of ourfelves, and 
of our infirmity and pronenefs to this fin. 
Now we have two grounds of this jealoufy : 

1. Left we be deceived about it. 

2. Left we be overtaken with it. 
I. We may be deceived, in fuppofing 

that we are utterly divorced, and quite de- 
livered from this bofom -fin, when it is no- 
thing fo ; as thus : 

1 . We may change only in the outward 
form, and not in truth : for inftancc, 
' whereas the fame fin of covetoufnefs doth 
utter and exprefs itfelf by ufury, fimony, 
facrilege, bribery, grinding the faces of the 
poor, detaining ill gotten goods, without 
reftitution ; we may perhaps infenfibly 
glide out of one gulf of gripping cruelty 
into another, or, it may be, from one of 
thefe more notorious, to fome other Icfs 
obferved, and lefs odious in the world, and 
yet ftill abide in the chambers of death, and 
under the tyranny of this reigning fin. 

2. We may furceafe, and refrain from 
the outward grofs atls of fuch hateful vil- 
lainies, and yet our inwards be ftill defiled 
with infatiable fenfual hankerings after 
them : for inftance, * whereas the foul fin 
of uncleannefs doth afluate itfelf by forni- 
cation, adultery, felf-pollulion, immoderate 



abufe of the marriage-bed, fpeculative wan- 
tonnefs.wemay, perhaps, forbear the exter- 
nal afts of uncleannefs, and yetly and lan- 
guifh in the delightful revolvings of them 
in our mind, in adulteries of thought. 

3. We may change the kind of our bo- 
fom-fin, in refpe(ft of the matter, form, 
objeft, every way ; and yet upon the mat- 
ter itfelf, it is but the exchange of one 
foul fiend for another. For inftance, ' wan- 
tonnefs may be our fweet fm in youth, and 
worldlinefs in old age ; Hypocrify may 
reign at one time, apoftacy at another ; 
Furious zeal for one while, profane irreli- 
gioufnefs for another f. 

4. We may for a time pull our necks 
out of this ftrong yoke of Satan (out of 
a melancholic pang of flavilh terror, feri- 
ous fore-thought of death, lying everlaft- 
ingly in bell) but becaufe it is not the 
'work of the word, humbling us foundly 
under God's mighty hand, planting faith, 
and infufing mortifying power, anon will 
this unclean fpirit return, and rule in us 
again far more imperiouily than before. 
I know it is not impoflible, but that a man 
after his converfion, by the fudden fur- 
prifal of fome violent temptation, and 
cunning train of Satan, may be haled back 
to commit his fweet fin again (tho' it be 
an heavy cafe, and to be lamented, if it 
were poilible, with tears of blood) yet he 
never doth, nor never can return to wal- 
low in it :again, or to allow it : Here is 
the difference, The temporary man, after 
his former inforced forbearance, engulphs 
himfelf again with more greedinefs into 
the fenfuality and pleafures ofhisbofom- 
fin, he lies in it, and delights in it, and 
hardens himfelf more oblTinately in it : 
But the found convert, after a relapfe, his 
heart bleeds afrefh with extraordinary bit- 
ternefs, and he cries more mightily to God 


for the return of his pleafed countenance, 
and he prays, and fortifies the breach with 
flronger refolution, and more invincible 
watchfulnefs againft future afTaults. Ob- 
ferve then, if our change be but formal, 
outward, miftaken, temporary, we are 
ur.erly deceived, and therefore we had 
need to be jealous of ourfelves. 

2. We may be overtaken with this fin, 
before we be aware ; our nature is very apt 
to take fire, our corrupt heart is like tin- 
der, or gun-powder : This fin is called, 
Peccatum in deliciis, * Our darling plea- 
fure, our minion delight ;' it is ever ready 
at every turn to allure us, tempt us, 
perfuade us ; and the foul, by a fecret fen- 
fual inclination, is apt to follow it, to feed 
upon it with much aiieftionate fweetnefs : 
It may be, we have fometimes given it a 
death's wound, by the power of his might 
who is our /ill in All, and yet, as it is faid 
of the firft beafl, this deadly wound is 
ready to be healed again. Rev. xiii. 12. it 
is an Hydra with many heads, and if we be 
not fiill hacking and hewing, it will revive 
and recolle(51: flrength, and at laft rage 
more than before ; and therefore what 
need have we to this holy jealoufie ! 

5. Above all, without which, all the refl 
are nothing, believe we the promifes of 
pardon, and of fanflification. The pro- 
mifes of the firfl fort, I fpoke to in our 
watchfulnefs over this fin, and therefore 
now I fliall fpeak of the latter. The Lord 
hath promifed to deliver us from all our 
enemies, that xue may ferve him in right e- 
oufnefs and halinefs all the days of our life, 
Luke i. 72, 74, 7$. The Lord hath/ro^ 
mifed to write his law in our hearts, Heb. 
X. 16. and that can never be, except he 
obliterate all the old writing : Now 
then believe thefe promifes, and prefs the 
Lord with them, or we Ihall never be able 

f Proud of an eaCy conqucft all along, 
Sbe but removes weak pafltsns for the Qrong. 

So, when foiall humours gathcc to a gout, 
'I he doCttix fincies he ha driv'n them oat. 



SE L F-7 

*o outwreftle our lufts. What tho' we 
find out our fwcet fins, confefs them, re- 
folve againfl them, be jealous over them ? 
unlefs we go to God and Chrifb in the pro- 
mifes for Orength, we fliall ly down in 
forrow. Could we of ourfelves fubdue our 
corruptions, God would not take this upon 
him, * to giveus new hearts, and new fpirits, 
to fan£lifyus, to make us new creatures, to 
crucify the flefh, to weaken the dominion 
of fin :' Alas! he knows our weakncfs, and 
he knows all is in his own power ; and 
therefore, if we would mortify thefe lufls, 
we muft go to him, and befeech him to 
do it. When a man is once in Chrift, he 
lives by a principla^without himfelf; I live 

' by the faith of the Son ofCod^ faith Paul, 
-ivho loved 7ne, and gave himfelf for me, 

• Gal, ii. 20. If we aflc, Why will the Lord 
have ourflrength out of ourfelves ? Why 
may not a man have fufficient habitual 
ftrength in himfelf, by which he may be 
able to outwreflle lufls, and overcome 
temptations ? The reafon is, ' Becaufe no 
fle(h (hall rejoice in itfelf, and therefore 
Chrift is made fanftification unto us :' O let 
\isr believe thefe promifes, and have con- 
tinual dependance on the Lord Jefus 

Of the manner of trying ^ or examining our 

THAT we may rightly try, or ex- 
amine our hearts, obferve we thefe 

I. Ufe we retirednefs when we fall on 
this work : To this purpofe, faith the 
Pfalmift, Commune with your oivn hearts, 
upon your beds, and be JHII : Pfal. iv. 4. 
When we get alone purpofely tolludy our 
hearts, our hearts will then come to us, 
they will be more apt to difcourfe with us 
privately than in n croud ; and therefore 
fct we fomc time apart out of our public 
or particular occafions to deal with our 
hearts, as V)7i\\^ ^ ivho after the public bu fi- 
ne fs ivas done, returned home to vifit, and 

R lAL, _ 

to blefs his own houfe% 2 Sam. vl. 20. 

2. Try what thoughts are within, and 
which way runs the flream of our 
thoughts: thehcart isanhoufe of common 
refort, into which multitudes of thoughts, 
like fo many guefts enter, and have free and 
open accefs ; only, if it be fandlified, it 
ordinarily difiils holy, fweet and ufeful 
meditatons, out of all objefts : as the bee 
fucks honey out of every flower, and a 
good ftomach fucks fwcet and wholfome 
nourishment out of what it takes to it- 
felf ; fo doth a holy heart (fo far as fan6li- 
fied) convert and digeft all into fpiritual 
and ufeful thoughts : But on the contrary, 
if it be wicked, then a world of vain, light, 
wanton, profane and diffolute thoughts 
lodge there, and defile thofe rooms they 
lodge in ; which made the Lord fay to Je- 
r\i^3\em,0 Jerufalem,ivafh thine heart from 
ivickednefs, that thou mayefl he faved : 
Hoxv long fiall thy vain thoughts lodge 
within thee? Jer. iv. 14. 

3. If upon trial we find a lothnefs to en- 
tertain holy thoughts, and unfteadinefs in 
them, a mifplacing of them (which diforder 
is a vanity and fin, be the thought material- 
ly never fo good) or, if we find in us many 
times a taking thought to fulfill the lujls of 
the fit [h J Rom. xiii. 14. a reprefenting, 
or acting over fin in our thoughts (O 
how much of that precious fand of our 
thoughts run out this way !) then let us 
humble ourfelves for them ; and thus A- 
gur teacheth. If thou haft done foolifl^ly in 
lifting up thyjelf or if thou haft thought e- 
vil, lay thine hand upon thine mouth ; /. e. 
be humbled, be afliamed of thefe thoughts. 

4. After humiliation, we muft pro- 
ceed to judgment : And to that end, con- 
fider what will be the fubjefl of that great 
inqueft at the laft day ? The apoftle an- 
fwers, the ccunfels of the heart, iCor. 
iv. 5. And who will be the executioner? e- 
ven thoughtsaccufing.> O then let us prevent 
this doom, and this execution, by our own 
judgment and felf condemnation ; let us 


fentence our hearts, and whip out our evil 
thoughts, and give them their pafs. 

5. Let us watch over, and obferve our 
hearts ever after. Thoughts will be croud- 
ing in, when we have done all we can, 
yet let them know, that they pad not un- 
feen: Where (lri(ft watch and ward is kept, 
where magiftrates, and marfhals, and con- 
ftables are diligent to examine vagrant per- 
fons, you fhall have few of them there : 
The reafon that fuch fwarms of vagrant 
thoughts make their rendevouz, and pafs 
iji our hearts, is, Becaufe there is noflrift 
watch kept, we obferve not our hearts, 
with alt diligence. 

6. Set our thoughts in order every 
morning, Arengthen and perfume our 
fpirits with fome gracious meditations on 
God's holinefs, majerty, omniprefence, 
omnifcience : My foul waiteih for the Lord 
(faid David) more than they that ivatch 
for the morning, Pfal. cxxx. 6. Obferve 
it, if you pleafe, when we firfl open our 
eyes, there ftand many fuirors attending 
on us tofpeak with our thoughts, even as 
Clients at Lawyers doors ; but fpeak we 
firft with our God, and he will fay fome- 
thing to our hearts, and fettle them all 
the day after. 

7. Now and then propofe we to our 
hearts thefe two queftions : i . Heart, how 
doft thou ? a few words, but a very ferious 
queftion : You know, this is the firft 
queftion, and the firft falute that we ufe 
to one another, How do you, fir ? I would 
to God we would fomeiimes thus fpeak 
to our hearts, ' Heart, how deft thou ? 
how is it with thee for thy Ipiritual eftate? 


and me ?' as that dying Roman once faid 
Animula, vagula, blandulay <^c. ' Poor, 
wretched, miferable foul, whither art 
thou and I going, and what will become 
of thee, when thou and I fhall part?' 
This very thing doth Mofes propofe to 
Ifrael, though in other terms, that they 
would confider their latter ends ! Deut, 
xxxii. 29. And O that we would propofe 
this queftion conftantly to our hearts to 
confider and debate upon ! Commune with 
your own hearts, faid David, Pfal. iv. 4. 
q. d. debate the matter betwixt you and 
your own hearts to the very utmofl : Let 
your hearts be fo put to it in communing 
with them, as that they may fpeak their 
very bottom. Commune,'] or, hold a feri- 
ous communication, and clear intelligence 
and acquaintance with your own hearts : 
It was the confeflion of a Divine, fenfible 
of j?is negleft, and efpecially of the diffi- 
culty of this duty, * * I have lived (faith 
he) forty years, and fomewhat more, and 
carried my heart in my bofom all this while, 
and yet my heart and I areas great ftran- 
gers, and as utterly unacquainted, as if 
we had never come near one another : — 
Nay I know not my heart, I have forgot- 
ten my heart ; Ah my bowels, my bowels ! 
that I could be grieved at the very heart, 
that my poor heart and I have been fo unac- 
quainted!' We are fallen into an Athenian 
age, fpending our time in nothing more 
than in telling or hearing news, AiSs xvii. 
21. * How go things here ? How there ? 
How in one place ? How in another ?' But 
who is there that is inquifitive, * How are 
things with my poor heart ?' Weigh but 
in the ballance of a ferious confideration^ 

2. Heart, What wilt thou do ? or. Heart, 

what doft thou think will become of thee what time we have fpent in this duty, and 

• Mr Lighfoot in his fermoa b:tore thejHoufc of Commons on Pfal.'iv.^. "Where obferve that I (et rot 
the author here under the confcdion of a wilful nejleft of that main duty till that veiy time that he wDScxhcir- 
it)g, oti ers to it ; 1 rather look upon ir as 1 is daily confelTion, both bcft re and fincc : W iiich argues not an impi- 
ous, voluntary, wilful neglcfl ; butrathtra fender, bimblc, watchful, left, and fciifible (pit it, truly Iccfibic of that 
noglc^ wbich i$ infirmity, Jfaac ^4mirofe, 


13^ SELF 

what time otherwife ? and for many fcores 
and hundreds of hours or days that M'e owe 
to our hearts in this duty; can we write 
iifty ? or where there (hould have been 
fifty yeffels full of this duty, can we 
find twenty, or ten? O the days, months, 
years we beAow upon fin, vanity, the af- 
fairs of this world, whiles we afford not a 
minute in convcrfe with our own hearts, 
concerning their cafe. 


Of the manner of trying^ or examining our 


THAT we may rightly try, or exa- 
mine our Tongues, obferve we thefe 
rules : 

I. Search w^e into our difpofitions, whe- 
ther we are men of few words, or given to 
much fpeaking ? The tongue may offend 
both ways, but efpecially if we are wordy. 

2..Perufe with a broken heart and bleed- 
ing 2ffe6\ions, the many kinds of thofe 
fins of the tongue, whereof (no doubt at 
one time or other) we have been deeply 
.guilty. Some number them in thirty par- 
ticulars; 35 'Blafphemy, murmuring, de- 
fence of fin, fwearing, forfwearing, lying, 
equivocating, flandering, flattering, cur- 
fing, railing, brawling, fcoffing, giving ill 
counfel, fowing feeds of difcord amongfl: 
neighbours, double-tonguednefs, boafiing, 
difcovering of fecrets, hafiy or indifcreet 
threatening, rafii promifes and vows, idle 
words, loquacity or immoderate talkative- 
nefs, filthy talking, fcurrility or foolifh 
jcfling, tale-telling, raifing of rumours, 
finful filence, rafli cenfuring, malicious in- 
forming, whifpering.' 

3. Confidcr we the laft judgment, when 
men fliall give acccioit for every idle u-ord; 
for by cur words ive niuft be juftifiedy 
and by our words ive mufl be condemned^ 
Matth. xii. 36, 37. Will it not be a fear- 
ful bill, wherein muft be written every 
word that we fpoke all our life long? O 
let us tremble to think of it, and judge and 
condemn ourfelves, and feal up our lips 


with amazement,as if we were Aruck dumb. 

4. Let us ever after fet a watch at the 
door of our lips: I faid, I -will take heed 
to my ways, that I fin not with my tongue; 
1 will keep my mouth with a bridle^ Pfal. 
xxxix. 2. It is ftoried, that when this verfe 
was read, or leflured upon to a religious 
perfon, he cried out, * Stay there, and I 
will hear the reft when I have learned that 
vcrfe,' [Tripart. lib. cap. i.] A long time 
after, being demanded. Why he returned 
not to his old mafler, he anfwered, that 
' as yet he was not perfeft in his firft \ti- 
fon :' and hence the apoftle could fay, If 
any man offend not in word, the fame is. a 
perfe6i man, and able alfo to bridle the 
whole body. Jam. iii. 2. It is an hard work 
to bridle the tongue, and therefore we had 
need to watch over it. 

5. Pray we the Lord for the guidance 
of his Spirit in the right governing of our 
tongue ; 77;!? preparations of the heart in 
man, and the anfwer of the tongue is from 
the Lord, Prov. xvi. i . and therefore pray- 
ed David, Set a watch, Lord, before my 
mouth, keep the door of my lips, Pfa. cxli. 
3. O the tongue is a fire, a world of ini' 
quity, Jam. iii. 6. as the fire flies about, 
fo the tongue is faid to have wings ; as the 
fire aflimulates, and turns every thing into 
its own nature, fo the tongue aflimulates 
the hearts of men to whom it fpeaks ; we 
had need therefore to pray, that God 
would order this fire in our mouths, left 
we kindle fuch a fire in thebreafts of others 
as we ftiall never live to quench again, and 
fo kindle the fire of God's wrath, which 
fliall fmoke to our dcftrudtion. 


Of the manner of tryingy or examining our 


THAT we may rightly try, or exa- 
mine our anions (I mean fuch ac- 
tions as are matters and concernments 
of the foul, whether the work of faving 
grace, or the individual companions of 


this faving work, as duties and graces) ob- 
ferve we thefe rules : 

I. For the work of faving grace or con- 
veriion, try, (r.) Whether ever our fouls 
were wounded by a clear difcovery and 
wide opening of our many ulcerous fecret 
corruptions? Whether ever they were af- 
fected and prefTed with a through fenfe and 
feeling of the fierce wrath of God, ready 
to break into unquenchable flaines of ven- 
geance againll us ? 

(2.) Whether, after thefe bruifingsand 
breakings, our fouls ever caft their eyes up- 
on that infinite fea of God's mercy, glo- 
rioufly flreaming thro' the infinite bleed- 
ing wounds of Jefus ChriH: upon every 
truly broken, contrite and wounded heart ? 
"Whether ever they fettled and fafiened 
their fight ftedfafily upon their bleffed Re- 
deemer, as he was hanging on the crofs, 
ftruggling with his Father's wrath for our 
(ins, and crying out at lafi, // is finijhed. 

(3.) Whether, after this fight, and confi- 
deration of the work ofour redemption,our 
fouls ever hungered and thirfi^ed after the 
precious blood of the Lord Jefus, far more 
greedily, and infatiably, than ever the pan- 
ting hart thirfied after the rivers of water? 
Whether ever with firong cries, prayers, 
groans and fighs, they threw themfelves 
with fome comfort and confidence into the 
bleeding and bleffed bofom of our dear 
Redeemer, and there hid themfelves fweet- 
ly and deeply in his facred wounds, and 
goared fide, from the eager purfuit of the 
wounding law, the rage of Satan, and 
ftingings of their own confciences ? 

(4.) Whether after this fafi; hold upon 
the paflion and merits of Chrifi, our fouls 
ever received this comfortable news, * That 
we were pardoned, juflified, intitledby the 
covenant of grace, unto a crown of im- 
mortaUty, and endlefs joys in the heavens V 
Whether this ever melted us into an e- 
vangelical repentance, * to bewail heartily 
all our fins, and former wretchednefs of 
life, for having fo vilely and rebellioufly 


grieved and offended fo gracious and lov- 
ing a Father ?' 

(5.) Whether, after thefe comforts and 
forrows, our fouls ever refolutely aban- 
doned the practice of every grofs fin, and 
threw out of their afteftions the liking and 
allowance of every the leafl infirmity ? 
Whether we have ever fince fettled our 
felves to holinefs of life, univerfal obedi- 
ence to all God's commandments, though 
not in perfeftion and height of degree, yet 
in truth and fincerity of heart. 

It may be every foul, truly converted, 
cannot fpeak affirmatively to every of thefe 
queries in intention, or height of meafure, 
tho' for the fubfiancethey can ; and if fo, 
we may conclude, there is ' the work of 
faving grace.' 

For the individual companions of this 
faving work, as Duties and Graces. 

J. For duties, try, i. How we manage 
them before, in, and after the work ? Of 
this we fliall inform more particularly in 
moA of the duties, as we handle them in 
order. 2. What fenfible and quickening 
communion we have with Chrift in our 
duties ? This is the main bufinefs andend 
of all the ordinances of Chrifi:. It is or- 
dinary with us to terminate our devotions 
with a circular courfe of praying morning 
and evening, or of coming to church eve- 
ry Lord's day; we look no further, but 
only to the exercife of the body, we fee 
not any thing of the power of Chrifi: (hin- 
ing out in firength in thefe duties: and 
therefore try we particularly, 

1 . ' Whether we have, in the ufe of any 
divine ordinance, an intimate, tender and 
effeftualprefence of Chrifi: himfelfwith us?' 

2. * Whether we have a conftant influ- 
ence, a quickening power of fpiritual re- 
frefiiing, a fenfible fpiritual taile of divine 
love, or of God himfelf by this prefence 
of Chrift ?' In right performance of duties, 
we come to have fuller union with Chrifi-, 
and by this coming to him, we come to 
and fee the Father by him ; and hence iol- 
T" lows 

138 SELF^rRlAL. 

lows by this prefence of Chrift,thefe three Pfal. Ixxvii. 6. And thus he bids us, Com- 

things, I. Peace with, and a fpiritual joy 
in God. 2. A ftrength communicated to 
walk with Chrift, and in his power with 
God. 3. A fealed aflurance of eternal com- 
munion with God in glory. 

2. For Graces, examine, (i.) The truth 
of our graces. (2.) The growth of our 
graces. (3.) The wants of our graces: all 
which we ihall difcufsat large in the Sacra- 
ment of the Lord's fupper. 

SECT. vnr. 

Of the ti?ne of our Self-trial. 

THE fcriptures have determined no 
fct time, jjif t fome rules there are, 
partly in fcripture, and partly prefcribed 
by holy men, which we may make ufe of, 
as thus. 

1. There is no danger of furfeiting up- 
on too much ; the ofrencr we reckon with 
our fouls, the fewer things we Hiall have 
to reckon for every time; and the fewer 
things there be, the more readily will they 
be called to mind, and more exa(5Vly be 
fcanned : this made Bernard fay of this 
work, * If we will do it as often as we 
need, we mufl: do it always.' {Serm. 48.) 

2. The time that learned and devout 
mencommend to us, is once every day : 
So * Chryfoflom, Let this account be kept 
every day; have a little book in thy con- 
fcience, and write therein thy daily tranf- 
grcflions; and when thou layeft thee down 
on thy bed, then bring forth thy book, and 
take an account of thy fins.' {Ex. c«Pf. 4.) 

3. The time that efpecially fcripture 
holds forth to us, is at evening or at night : 
/ cali to reniembra7ice, faid David, myfong 
in the night ; I commune with my own 
heart, and my fpirit made diligent fearch. 

mune with your own heart upon your bed, 
and be fill, Pf. iv. 4. Upon which words 
fays Chryfoflom, * What means this that 
he faith, Commune with your own hearts 
upon your beds ? q. d. after fupper, when 
you lie down, and are ready to lleep, and 
have great quietnefs and filence, without 
prefence or difturbance of any, then ereiTt 
a tribunal for your own confciences.' f 

4. Other times may be as occafion re- 
quires : when the church of Ifrael was in 
diflrefe, and fighed to God, then they en- 
couraged each other. Let usfearch and try 
our ways, and turn again to the Lord, 
Lam. iii. 40. When Chriftians purpofe to 
receive the Lord's fupper, then. Let a man 
examine himfelf, and Jo let him eat, \ Cor, 
xi. 28. When we obferve days of faft for 
humiliation of our fouls ; or when we ob- 
ferve a (abbath of feafts, or efpecially when 
we are cart down upon our lick-beds, and 
in expt£lation of our diflblution, then 'tis 
time to examine, and to judge ourfelves, 
that we be not judged, i Cor. xi. 31. 

5. Befides thofe daily and cafual times, 
it is convenient alfo, after fome good fpace 
of time, to try our felves over again, ex. 
gr. After a month or a year, to confider 
our felves for the month or year part, that 
we may fee how we have profited or decay- 
ed for that fpace of time ; for as our mem- 
bers grow, and our fliape every day chang- 
eth,andour black hairs turn gray, while we 
perceive it not, yet after fome fpace of 
time, we may eafily difcern ; fo it is in our 
fouls, befides the manifeft changes which 
fometimes appear at the inftant, there are 
certain infenfiblealterations, which are not 
to be difcerned, but after fome continu. 

\ Let not the Uciling GoJ of lleep furprizc, 
"tJor creep in flumbers on tliy weary eyes, 
K'C ev'iy a^tiun of the foimcr day 
t)'.ri£lly tliou doll and rigliteoudy furvey, 
Witli rev'ientc at tl»y own tribunal (landj 
And anfwcr jullly to thy own demand. 
Wlicrc have I been? in what have I tranfgrefsM ? 
Wlmt good or ill lias this day's life exprcfsM? 

I Where have I fail'd in what I ought to do ? 

In what to God, to man, or to myfcif, I owe? 

Inquire fevere what-c'cr from firft to laft, 
I From morning's dawn 'till ev'ning's gloom, has pad. 

If evil were thy deeds, rejJtnt and mourn, 

And let thy foul with ftrong remorfc be torn. 
I If good, the good with peace of mtnd repay, •\ 

I And to thy fccret filf with plcafurc fay, > 

I Rejoice, my heart, for all went well to-day. T>vth. J 



ance of time: and for re(rtifyingbfthere, It 
is neceflary to take a more general view of 
our fouls, in a monthly or yearly trial ; 
by this means we (hall fee wherein we are 
better or worfe, how our zeal is increafed 
or decreafed ; if we are bettered fince our 
laft general account, we ftiall have occafi- 
on to praife God ; if otherwife, we mufl: 
therefore be humbled, and blow the coals 
of zeal, and ftir up the grace of God in us, 
that we may flrengthen the things which 
remain, and are ready to die, Rev. iii. 2. 

To this purpofe we read of many an- 
cients that were accuftomed to keep diaries 
or day-books of their a6lions, and out of 
them to take an account of their lives : 
Such a regifter (of God's dealings towards 
him, and of his dealings towards God in 
main things) the Lord put into a poor 
creature's heart to keep in the year i 641. 
ever fince which time he hath continued it, 
and once a year purpofes, by God's grace, 
to examine himfelf by it. The ufe and end 
of it is this ; 

1. ' Hereby he obferves fomething of 
God to his foul, and of his foultoGod. 2. 
Upon occafion he pours out his foul to 
God in prayer accordingly, and either is 
humbled or thankful. 3. He confiders 
how it is with him in refpeft of time paft, 
and if he hath profited in grace, to find 
out the means whereby he hath profited, 
that he may make more conltant ufe of 
Inch means : or wherein he hath decayed, 
to oblerve by what temptation he was o- 
vercome, that his former errors may make 
him more wary for the future,' 

Befides many other ufes, as of his own 
experience and evidences,which he may, by 
the Lord's help, gather out of this diary. 


The daily regifter of a weak unworthy Ser- 

vant of Chrijl for fome Tears. 

T may be expected, that I give fome 
example hereof, wherein if I might any 
way advance Chrift or benefit his church, 
though I lay in the duft, I fnould willingly 



publidi and fubfcribe the dally regiAer of 

a poor unworthy fervant of Chrift, indeed 
one of the meaneft of his Mafter's family, 
for fome fpace of time : As thus, 

1651. M.^r 13. I retired myfelftoa 
folitary and filent place to pradlife, efpe- 
cially the fecret duties of a ChrilHan : my 
ground is that of Cant. vii. ii, 12. Come 
my beloved, let us go forth into the fields, 
etc. there will I give thee my loves. ' The 
bridegroom of our fouls, faid Bernard, is 
badiful, and more frequently' vifits his 

bride in the folitary places.' MAY 14. 

In a pleafant wood, and fweet walks in it, 
the Lord moved and enabled me to begin 
the exercife of fecret duties : and after the 
prolegomena, or duties in general, I fell 
on that duty of Watchfulnefs; The Lord 
then gave me to obferve my former ne- 
gligence, and to make fome refolutions. 
I found the Lord fweet to me in the con- 

clufion of the duty ; Allelujah. AI /IT 

15. I fell on the duty of Self trial, and in 
the morning confeffed my fins before and 
fince converfion, wherein the Lord fweetly 
melted my heart. In the evening I per- 
ufed my diary for the laft year, whereia 
many pafiages of mercies from God, and 

troubles for fin, 6(?. MAT 16. In the 

morning I went through the duty of Ex- 
periences, and felt fome ftirrings of God's 
Spirit in my foul. In the evening I fell on 
the duty of Evidences, when I a^ed faith, 
and found my evidences clear. Oh how 

fweet was my God ! MAT ij . This 

day in the morning, I meditated on the 
love of Chrift, wherein Chrift appeared, 
and melted my heart in many fweet pafia- 
ges. In the evening I meditated on eter- 
nity, wherein the Lord both melted, and 
cheered, and warmed, and refrcft>ed ray 
foul. Surely the touches of God's Spirit 
are as fenfible as any outward touches. 

Allelujah. MAT 19. In the former 

part of this day I exercifed the Life of 

Faith, when the Lord ftrengthent d me to 

aft faith on feveral promiles, boih tem- 

2 poral, 

J40 S E LF- 

poral, fpiritual, and eternal. I had then 
fweer, refrefliing and encouraging impref- 
fions on my foul againfl: all the fearful, fin- 
ful, and doubtful dreams I had the night 
or two before dreamed. In the evening I 
confidered the duty of Prayer, obferved 
forae workings of God's Spirit in my per- 
ufing the rules, and afterwards in the prac- 
tice of this duty. Blefled be God. 

MAY 20, In the morning I fell on Reading 
the word, perufed the dire(n:ions, and then 
fearched into the * common places and ufes 
of my corruptions in nature and praiftice ; 
of my comforts againfl: the burdens of my 
daily infirmities ; of eflablifhing my heart 

, againft the fear of^alling away : ofdire6>i- 
ons in my calling; of comforts againll out- 

. ward crofTes ; of my privileges in Chrifi: a- 
boveall the wicked in the world :' In every 
of thefe Chrift appeared in fome meafure 
fuitably to my foul. In the evening I 
proceeded in the common places and ufes 
of fweet paflages that melted my heart ; 
of fenfible comforts, and of places hard to 
be underflood : In the firH: my heart was 
fweetly melted, in the fecond cheered, in 
the conclufion the Lord ftruck me with a 
reverence of his majefly and prefence, fil- 
led my (bul with fpiritual refrediings, in- 
larged my heart with praifes of him, and 
defires to live unto him, who hath given 
me in this time of love fo many fweet 

TR lAL. 

vifits, and kijjes of his mouthy Allelujah. 

MAT 22. Occafionally, though not 

in courfe, I fell on fome parts of the duty 
of Self denial : The Lord in mercy 
wrought in my foul fome fuitablenefs to 
that fpiritual gofpel-duty ; * Lord keep this 
fire up in a flame flill. Oh it is a fweet, but 

a very hard lefl^on. M AT 31. I prafti- 

fed.as the Lord enabled, the duty ofSaints- 
fufferings ; into which condition as I was 
cafl, fo the Lord gave me to fee my fiii 
wherefore, and to bewail it, and to pray 
for the contrary grace and God's favour. 
The Lord was fweet to me in the prepara- 
tions to, but efpecially in the improving 
of fufferings. Now the Spirit left in my 
foul a fweet fcent and favour behind it. 
Allelujah. Amen, Amen. 

I had proceeded in this diary, but that 
I doubt whether the knowledge of many 
fuch particulars may not prove offenlive 
either to the weak or wilful. And I would 
not willingly occafion any matter of of- 
fence to thofe that are within or without 
the church. Thus much, only for edifi- 
cation and imitation, I have written. 
And though with David I declare what 
God hath done for my foul, Pfalm Ixvi. 
16. yet with Paul, I ever delire to cor- 
reft my felf; Hive, ytt not /, but Chriji 
liveth in me. 

C H A P. V. S E G T. I. 

Of the Nature of S E L F-D E N lA L. 

IF any man will come after me, faid nary Self-denial. * It fignifies to ' deny ut- 

Chrift, let him deny himfelf Mat. xvi. terly, totally, not at all to fpare, or regard 

24. The word in the original is a com- a man's felf :' It imports a perfecff, or uni- 

pound, noting more than a fingle, ordi- verfal Self-denial ; it is as much as to re- 

• Abucgct. i. e. omnioo ncget, Leigh critica facra. Ptrnegct, & prorfus nfget. Rtymldt. 


SELF.de N lAL. 

je£l and caft offa man's felf, as a man doth 
a gracelefs fon whom he will not own any 
more for his. From the word opened, we 
may difcover the nature of it, which diverfe 
give in, though with fome variety, as thus. 
* To deny a man's felf, fay fome, it is to 
forfake the motions of our own corrupt 
reafon and will,' which is the very fame 
with mortifying of the old man, and cru- 
cifying the flefh. ' To deny a man's felf, 
fay others, it is to refufe to be fubjeft to, 
or to work for a man's felf, as if it were 
our mafter :' And this defcription is taken 
from the fimilitude of a fervant who re- 
nounceth to be under the government of 
lUch a Lord. * To deny a man's felf, 
fay others, it Is not to deny himfelf to be 
a man, or to put off human affects, but 
to humble himfelf.' This likewife is true, 
but 'tis not full enough for a Chriftian 
Self-denial. And therefore ' to deny a 
man's felf, fays others, it is to put himfelf 
and all that he hath in hazard, rather than 
to negleflthe glory of Chrift.' This Anti- 
thefis much inlargeth it ; and in this fenfe 
a man is faid to deny himfelf when he 
comes up to that height of the apoftle, as 
to fay, I live, yet not /, but Chrijl liveth m 
/«<?, Gal. ii. 20. q. d. * The life that I live in 
refpefl of the original, it is not of nature, 
but of grace ; not of myfelf, but of Ghrift : 
in refpeft of the rule ; it is not after my 
own fancy, but according to the will of 
Chrifl ; not after my own lufts, but after 
the Spirit ; in refpedt of the end : It is not 
to myfelf, but to Chrift, not to exalt or 
magnify my felf, but to be all that I am 
xmto Jefus Chrift : In refpeft of opinion, 
it is not to make my felf my own Lord and 
mafter, but to proflrate all at the feet of 
Chrift ; not to fuffer any thing in me to 
exalt it felf, but to make all veil and bow 
to Chrift.' And hence I ftaall give this de- 
fcription of it, ' that Self-denial is a total, 
through, utter abnegation of a man's own 
ends, counfels, affeftions; and a whole 
proftration of himfelf and of all that is his, 


under Chrift Jefus.' And thus we have the 
meaning of Chrift, If any man -will come 
after me, let him deny himfelf, i. e. Let 
him lay afide his own wifdom as an empty 
lamp, his own will as an evil commander, 
his own imagination as a falfe rule, his 
own afFeftions, as corrupt counctilors, and 
his own ends as bafe and unworthy marks 
to be aimed at. Let him deny himfelf 
whatfoever is of himfelf, within himfelf, 
or belonging to himfelf as a corrupt and 
carnal man ; let him go out of himfelf, 
that he may come to me s let him empty 
himfelf of himfelf, that he may be capable 
of me, and that I may reign and rale with- 
in him. As in Jofeph's vifion, the fun, 
moon, and the eleven fiars did obeyfance 
to him, and all the flieaves in the field veil- 
ed to his flieaf. Gen. xxxvii. 7, 9. So in 
the life, way, work and foul of a regenerate 
man, all the fupernatural gifts and graces^ 
all ihe moral endowments and abilities, 
all the natural powers and faculties of the 
foul, with all the members of the body, 
and all the labours of the life, and whatfo- 
ever elfe, muft do obeyfance, and veil, 
and be made fubjecfl and fcrviceable unto 
Jefus Chrift. And this is true Self-denial. 



Of the Biflribution of Self and of the 

Manner hoiv every Self is to be denied^ 

U T for the better underftanding 

of this duty of Self-denial, we muft: 

firft diftinguifh of Self, and then apply it 


I. There is a threefold Self, viz. a fin- 
ful, Self, a natural Self, and a moral, vir- 
tuous, or renewed Self. 

The firft Self,, which is finful Self, or 
corrupt Self, is that which the apoftle calls 
the old man, Eph. iv. 22. the earthly Jdam, 
I Cor. XV. 47. the body of death, Rom. vii. 
24. the carnal mind, Rom. viii. 7. In 
which fenfe, to deny a man's Self, it is, ia 
the apoftle's phrafe, To deny ungodlinefs. 
and -worldly lujls^ Tit. ii. 12, 


142 S E L F^D 

• The Second felf, which is natural Self, is 
either confiderable in regard of being, or 
of well-being, i. In regard of being and 
fubftance, and fo it imports our life, which 
is the continuance and prefervation of our 
being,^ together with the faculties and 
powers of nature, our underftanding, will, 
affections, fenfes, fie(h!y members. 2. 
In regard of well-being, or the outward 
comforts of life, and they are either, i. 
External relations, as betwixt hufband 
and wife, parent and child, brother and 
brother, friend and friend. Or, 2. Special 
gifts and endowments, as learning, wifdom, 
power, or any other abilities of mind and 
body. Or, 3. Common ends, which na- 
turally mien purfue and feek after, and 
they are by the apoftle comprized under 
three heads, of profit, pleafure and ho- 
nour ; The lu/i of the eyes, the luj} of the 
flefl), and the pride of life, i John ii. 16. 
Of this kind are, * Houfes, lands, pofTef- 
fions, fleflily, worldly, natural, unnatural, 
artificial delights; liberty, praife, favour, 
applaufe, any thing from which a man 
doih draw any kind of content or fatis- 
fadtion in order to himfelf.' 

The third Self, which is moral Self, or 
virtuous Self, or renewed Self, it is a man's 
duties, holinefs, obedience, righteoufnefs, 
the graces of his Spirit, the image of 
Chrift, Col. iii. ro. Rom. viii. 29. For as 
the firft Adam begets us after his image, 
fo thefecond Adam regenerates usafter his 
image ; from the one we receive lull for 
lull, and from the other grace for grace. 

Now according to this three-fold Self, 
there are three branches of Self-denial ; for 
jome things are to be denied fimply and 
abfolutely, fome things conditionally, and 
xipon fuppofition ; fome tuings compara- 
tively, and in certain refpedts. 

r. Some things are to be denied fim- 
ply and abfolutely, and fo a man is to deny 
ilnful felf; \. Generally as it imports the 
whole body of corruption and concupif- 
cence, which we are to mortifie andjul;due. 

E N I^ L, 

to crucifie and to revenge the blood of 
Chrift againftit, Col iii. 5. Rom. viii. 
13. 2. * Specially in regard of thofe per- 
fonal corruptions, which we in our parti- 
culars are more notably carried into, luhich 
David calls the keeping of himfelf from his 
own iniquity, Pfal. xviii. 23.' 

2. Some things are to be denied condi- 
tionally, and upon fuppofition of God's 
fpecivil call, and fo a man is to deny his 
Natural Self, whenfoever it ftands in op- 
pofitlon unto, or in competition with 
Chrifi:, his glory, kingdom, or command. 
And this we are to do. i. Habitually, in 
preparation of the foul, and that always. 
2, Aftually, whenfoever any thing dear 
unto us Is inconfifient with the confcience 
of our duty to God : And thus Paul re- 
garded neither liberty nor life in compari- 
fon of the gofpel of grace, and of the 
name of the Lord Jefus, A6ls xx. 24. 
xxi. 13. Thus Micaiah regarded not his 
fafety or reputation in Ahab's court, i 
Kings xxii. 14. Thus Levi regarded not his 
father, or mother, or brethren, or child- 
ren in the zeal of God's honour, Deur. 
xxxiii. 9. Thus Ezekiel regarded not his 
dear wife, the delight of his eyes, when 
God took her away with a fi^roke, and for- 
bade hira to mourn for her, Ezek. xxiv. 
16, 17, 18. Thus Matthew regarded not 
his receipt of cuflom, Luke v. 27. nor 
James and John their nets, their fhips, 
their father, when they were called to fol- 
low Chrifl:, Matth. iv. 2r, 22. 

3. Some things are to be denied com- 
paratively, and in fome refpeft ; and fo a 
man is to deny his * renewed felf, his very 
duties, virtues, graces.' I deny not but in 
the nature and notion of duties we are 
bound to feek, to pray, to praftifc, to im- 
prove, to treafure up, and exceedingly to 
value them ; but in relation unto righte- 
oufnefs, in order to jufiification in the 
fight of God, and in coiiiparifon ofChrilT", 
we mull ellecm all thefe things but as lofs 
and dung, Phil. iii. 8 . 


S E 

Of the denial of Sinful Selfs and firfi of 

FIRST, we muft deny Sinful Self, 
and this we are to deny fimply and 
abfolutely, whether it be the whole body 
of corruption and concupifcence; or thofe 
perfonal corruptions which we in our par- 
ticulars are more notably carried into. 
Concerning both thefe, I fliall give fome 
cautions, and directions. 

The cautions in general are thefe. 

1. That the denial of linful Self is ftill 
imperfeiSt in this life, even in the moft ex- 
cellent fervants of Chrift : the befl of us 
feel in ourfelves another law and power of 
fin, rebelling againfi the law of our mind^ 
and leading us into captivity to the law of 
Jin that is in our members, Rom. vii. 23, 

24. Howfoever felf-denial is as a deadly 
wound given unto fin, whereby it is difa- 
bled to bear rule, or commanding power 
in the heart of a regenerate man, yet felf- 
denial is not perfe6l ; it doth not fo flay 
Hn, as that we have no fin at all in us, or 
that we ceafe to fin ; there is ftill the fap 
of fin in the heart of the mofl regenerate 
and holy man ; hence felf-denial is not 
for a day only, but it mufl be a continual 
\vork ; as we have denied fin to-day, fo 
■we mufl deny it to-morrow, for fin is of 
a quickening nature, it will revive, if it be 
not deadly and continually wounded. 

2. As this felf-denial is imperfe£l,fo It is 
unequal, every man having a portion of 
grace according to the meafure of the gift 
efChrif}, Eph. iv. 7. The fame meafure 
of the Spirit is not to be expected in all ; 
all have not the fame meafure of for- 
row for their fin that others have, yet 
it may be true and unfeigned, and fo ac- 
cepted of God ; the fruits of repentance 
are in fome thirty, in fome fixty, in 
fome an hundred-foldy Matth. xiii. 8. 
Tho' every true believer have the Spirit, 
Rom. viii. 9. and be a fpiritual perfon, i 
Cor. ii. 14, i^. yet fome truly fpiritual 

L F-D E N 1 A L. 143 

are fo weak, that in comparifon of others 
they are not fpiritual, i Cor. iii. i. And 
therefore ought not any for this to be dif- 
couraged if they find themfelves inferior 
unto others. 

3 . As this felf-denial is unequal, fo it is in 
fomerefpefts unlike in the faithful ; as there 
arediverfemealuresofit, fo there are diverfe 
manners of it : Hence fome that have not 
fo ftrongly denied the outward a£VIons of 
fin, may have flriven more in tl^e felf-de- 
nial of their inward lufls and affeftions : 
And fome that have not denied themfelves 
for a time in refpe£l of more hainous fins, 
may yet exceed others in Self-denial which 
never fell into fuch grofs and hainous 
tranfgreffions. It is hard for any to de- 
termine whether it was greater grace in Jo- 
feph refifting the temptation, and not com- 
mitting adultery with his miftrefs, or in 
David after his fall to humble himfelf fo 
far-as being a glorious king to fhame him- 
felf by publick confefTion of his adultery ; 
for as God magnifies his mercy by fin \i\ 
forgiving it, more than if no fin had been, 
Rom. V. 20. : fo the godly may fometimes 
manifefl their grace, by open and effe<ftual 
repentance, more than if that fpecial fin 
had not been committed by them, Luke 
vii- 44, 45> 4^, 47- 

4. Howfoever this felf-denial is in the 
beft faints imperfeft, unequal, unlike ; 
yet we muft endeavour abfolutely and 
fimply to deny finful-felf : We mult ever 
be hacking and hewing at this tree till it 
falls : we muft grieve at it, ftrive againft it> 
and thus continue grieving and ftriving all 
the days of our life. Say not now, I have 
grace enough, but, as that great apoftle, fiill 
prefs forward to have more virtue from 
Chrilt i If we have prevailed againfi the 
outward aft, reft not, but get the rifing 
of luft mortified, and that rowling of it 
in our fancy j get our hearts deadened to- 
wards it alfo : and reft not there, but get 
to hate it, and the thought of it : The 
body of death inuft not only be crucified 



with ChriO-, bnt buried alfo, and fo rot, 
and molder away more and more after its 
firft death's-wound, Rom. vi. 4. 6. 


Of the manner of denying our natural Con- 

THE dire6lions have refpeifl either to 
our natural concupifcence, or to our 
perfonal coiTuptions. 

I , We are abfolutely to deny the whole 
body of corruption and concupifcence ; 
^ve are to mortifie and fubdue, to crucifie 
and to revenge the blood of Chrifl: againft 
this fin. This is the meaning of the apoftle. 
Mortify your mermers which are upon the 
earth, fornication , uncleannefs, inordinate 
affeSiion, evil concupifcence, Col. iii, 5. 
Isiow for the denying or mortifying of this 
concupifcence, obfervethefe directions. 

I. Be fenfibleofit, cry out with Paul, 
Rom. vii. 24. wretched man that I am, 
' ivho floall deliver me from the body of this 
death ? 

1. Endeavour we to get a willing heart 
to, have this fin mortified. Bleffed are they 
ivhich hunger and thirft after right eon f- 
nefs, for they f hall be filled, Matth. v. 6. 

3. Be we peremptory in denying the re- 
quefts of concupifcence, bar up the doors, 
give it no audience ; nothing is better than 
a peremptory will if it be wellfet, nothing 
worfe if it be ill. \Vhen Abifnai would 
have perfuaded David to flay Shimei, Da- 
vid gives him a peremptory denial, faying. 
What have I to do with you, ye fons of 
Zeruiah P 2 Sam. xvi. 10. and xix. 22. 
So Chrift gave Peter a peremptory denial 
when he would have dilfuaded him from 
hispaffion, faying, Get thte behind me, Sa- 
tan, '^\zx.i\\. xvi. 23. The old man is of our 
old acquaintance that hath been born and 
bred with us, and therefore is ready to de- 
ceive us ; look toit, and whenfoever itfug- 
gefts, give it a peremptory denial. 

4. Take we pains to mortify this fin. / 
/•;;;/ not in vain, as one that beats the air, 

I Cor, ix. 26. that is, I take pains, but not 
in vain, I take no more pains than I mufi: 
needs, if I tookany lefs, I could not come 
to that I aim at : The lefs pains we take in 
fubduing this corruption, the more will it 
increafe; but what pains ? I anfwer. We 
muft ufe the means God hath appointed, 
as the Word, and Prayer, and Fafiing, 
and Watching, and Weeping, and Mourn- 
ing, to thcfe, I may add Covenants and 
Vows: Provided that, i. They be of things 
lawful. 2. That we efl:cem them not as du- 
ties of abfolute neccffity. And 3. That we 
bind not ourfelves perpetually, Jefi our 
vows become burthens to us ; if we will 
vow, let us but vow for a time, that when 
the time is expired, we may either renew, 
or let them ceafe, as necefllty requires. 

5. Let us intermix thefe means, duties 
or fervices one with another. Chrifl: hath 
variety of blelfed employments for us, and 
we fliould flee from flower to flower ; as 
fomcrimes hear, other whiles pray, fre- 
quently meditate, and be not feldom in 
godly company. When our luflings fol- 
licitc us to this or that obje6t ; aik our 
fouls the queflion that the prophet did A- 
haziah's meffengeis. Is there not a God in 
Ifrael, that thou f)ouldft go to Baal zebub 
the god of Ekron? 2 Kings i. 2. Is there 
never a promife in the fcripture ? never a 
faint of my acquaintance \ never a mercy 
to be thankful for ? no beauty and glory 
in heaven to be panting after ? 

6. Labour we to get the afliflance of 
the Spirit of Chrifl. This you may think 
flrange, The wind bloweth where it lijleih, 
John iii. 8. /. e. the Spirit worketh where 
it lifleth; yet this hinders nor, but that the 
Spirit may 11(1 to blow in the ufe of the 
means: Surely there are means to get the 
Spirit, and to hinder the Spirit; the Spirit 
may be won or lofl in the doing or not 
doing of thefe things. 

I. If we would have the Spirit, then we 
muft know the Spirit ; we mufl fo know 
him, as to give him the glory of the work 


S E L F'D 

of every grace: The want of the know- 
ledge of Chrifl's Spirit is the very reafon 
why men receive not the Spirit. / will 
fend unto you the Comfortery whom the 
world cannot receive, becaufe they know 
him not, John xiv. 17. The world knows 
not the precioufnefs of the Spiiit, and 
therefore they lightly efteem of him. The 
firfl meanstohave the Spirit, it is to know 
the Spirit, that we may give him the glo- 
ry of every grace. 

2. If we would have the Spirit, take heed 
that we quench not the Spirit, i ThefT. v. 
19. I mean not by quenching the Spirit, 
a quite putting of it out : But, i. A grow- 
ing carelefs and remifs in the duties of re- 
ligion. 2 A not cherilhing every good 
motion of the Spirit in our hearts, either 
to pray, or to hear, <bc. 

3. If we would have the Spirit, take heed 
thziwc grieve not the Spirit; let us not drive 
him by our fins out of the temples of our 
fouls, difturb him not in his gracious and 
comfortable operations there, but fo de- 
mean ourfelves that he may flay in our fpi- 
rits, and manifeft without any eclipfes or 
interruptions his fweet and powerful pre- 
fence within us. Surely the Spirit is a clean 
fpirit, as he loves a clean habitation : It is 
fin makes the Spirit loath the foul of a 
man : Evil fpeeches, and evil a6tions grieve 
the Spirit of Chrift. 

4. if we would have the Spirit, take heed 
that we re/i/} not the Spirit, Adis vii, 51. 
Now we may be faid to refifl: the Spirit, 

1. By not doing the good required, when 
we hang off from that good to which we 
are flrongly moved by the inward pulfati- 
ons and perfuafions of the Spirit of God. 

2. By finning againft light; in this refpeft, 
the fins againd the fecond table refifl more 
than lins againft the firft, becaufe thefe are 
fins againft a multiplied light, againft the 
light of the word, and light of the Spirit, 
and light of nature. 3. By falling into 
foul fins, fuch as are the manifeji deeds 
of the fitfh, aSf adultery ^ fornication, un- 

E N lA L, 


cleannefs, lafcivioufnefs, GaJ. v. 19. In- 
deed thefe fins are not fit to be named a- 
mongft Chriftians. But fcrnicntion, and 
all uncleamtcfs, or covetoufnefsy let it not 
be once named among ft you, as become ih 
faintSy Eph. v. 3. This laft is called ido- 
latry. Col. iii. 5. Now the name Idol, in 
fcripture, doth fometimes fignify an image, 
or fculpture, or reprefcntation; fometimes 
an heathen god under the notion of a falfe 
God, and fometimes an heailieaGod, un- 
der the notion of filthy, unclean, and a- 
bominable, i Pet. iv. 3. 1 Cor. x. 7, 8. 
Ifa.lvii. 5. iCor. vi.9. The reafon where- 
of was, becaule in their idol feafts and i- 
dol-worihips they ufed thofe heathen vil- 
lainies of filthinefs and uncleannefs, Rev. 
ii. 14. or at leaft their idol-feafts were wont 
to be previous, and preparatory to forni- 
cations, A£ls XV. 20. Rev. ii. 14. O thefe 
are foul fins, which were a fhame for Chri- 
ftia-ns to name, or fpeak out, much more 
to commit. But why is covetoufnefs un- 
fit to be named ? And why is it called ido- 
latry ? Some criticks obfervc very well, 
that the word in the original is Pleonexiay 
which is not Covetoufnefs properly, but 
inordinate Defire, not only of wealth, but 
alfo of lufts, thofe nefanda, that were 
common to the Gentiles. O take heed of 
thus refilling the Spirit; this is a defperate, 
and a dangerous fin. 

5. If we would have the Spirit, let us 
pray for the Spirit : This was the means 
that Chrifl ufed, 1 will pray the Father ^ 
(faith he concerning his apoftJcs, John xiv. 
16.) and he will fend the Comforter to you. 
And this was the means Chrift puts us up' 
on. For if your earthly parents can give 
good things unto their children, how ?nuch 
more will your heavenly Father give the 
Holy Ghoft to them that afh him? Luke xi. 
13. Prayer is prevailing with God, it is 
reftlefs and pleafing to God, it will have 
no denial. 

6. If we would have the Spirit, then let 
us walk in the Spirit, do the actions of the 

U new 

J46 S E L F ' D 

new man : *We know fome phyfick is for 
reftoring, to preferve the ftrergth of the 
body, and fuch is this walking in the a6\i- 
ons of the new man ; it preferves the 
ftrength of the foul, it preferves fpirirual 
life in a man, it enables him to fight a- 
gainfl corruptions and Infts, H'a/k in the 
Spirit y and ye Jlmll itot fulfil the lujis of 
the fief}. Gal. v. 16. 

But the faints may objeft: * Ail this we 
have done in our meafure, but ftill we find 
a body of death, many lufts yet remaining 
and rifing up in us, and rebelling againft 
the law of cur mind, yea, fometimes cap- 
tivating and lea^ng us away to the mind- 
ing and feeking of ourfelves, and ferving 
our own bafe affc<5lions.' 

I anfwer. It may be To, nay, I told you 
it would be fo, in the firft caution ; and 
yet if we pray againfl them, if by an holy, 
gracious and con flan t conteflation we fight 
and war againft them, if by a godly grief 
and forrow of heart, we mourn and are 
troubled for them, then here is our com- 
fort, though we are not fully freed from 
them, yet we have truly denied them. 
There the lulls of a man are denied, 
"where they do not reign, and bear do- 
minion, where they have not the full and 
peaceable poUcflion. Paul was one that in 
a very high meafure denied himfelf, and 
though he complained of fin, and of <? law 
in his members rebelling againjl the law of 
his mind, and bringing him into captivity 
to the law of fin and death; yet this being 
his trouble, the Lord th€reupon comforts 
him with the fufficiency of his grace, My 
grace is fufjicitnt for thee, 2 Cor. xii. g. 

S E C T. V. 

Cf the I^anner of denying our perfonal 

2. WJ^ arc abfolutely to deny thofe 
VV perfonal Corruptions which we 
in our particulars are more notably carried 
unto. Now for the denying or mortify- 
ing of this fin ( whatfpever it may be) ob- 

E N I y4 L. 

ferve thefe DirefVions. 

1. Labour we to fee the dlfeafe ; No 
man will feek for cure, except he fee the 
difeafe : The fight of the difeafe is half the 
cure of it. O then endeavour we to find 
out what is our fpecial fin, our Dalilah 
fin, let us be perfuaded and convinced of 
it. See the marks whereby to difcover it, 
in Chap. 4. Seft. 4. 

2. Obferve the bafenefs of this conditi- 
on, which appears, partly in the nature of 
it, and partly in the evil it brings, i. For 
its nature, it is the baleft flavery in the 
world. Ifrael's bondage in Egypt was but 
a (hadow to this : Men that will not deny 
their corruptions, they are lervants to fin, 
and fervants to Satan, they walk after the 
prince of the power of the air, Eph. ii. 2. 
nay, they are fervants to their own cor- 
rupt mind, they are led by their lufls as a 
fool to the flocks. 2. For the evil that 
comes by it, it deprives us of God's favour, 
and brings upon us infinite forrows, as, 
Blindnefs of Mind, Hardnefs of Heart, 
Decidnefs of Spirit, Horror of Confcience, 
and, without repentance, all the Terrors of 

3. Abfiain we from all beginnings and 
occafions of this fin : Qiiench it at firfl; if 
we cannot put out a fpark, how fhould 
we put out a flame ? If we get not the ma- 
fiery over the firft motion to fin, how fhall 
we overcome it when it is brought to ma- 
turity in aftion ? As a ftream rifeth by lit- 
tle and little, one Hiower increafing it fome- 
what, and another making it bigger fiill, 
fo fin rifeth by degrees, James i. 14, 15. 
And therefore take heed of the beginning 
of our affeflions, look we to the be- 
ginning of this inordinate luft; if we per- 
ceive but a glimpfe of it, let us quench and 
refifl: it ; if we hear it knocking at the door 
of our hearts, do not prefently let it in, 
but a Ik his errand, plead the caufe with it, 
confider the hinderance and inconvenien- 
cies that come by it. 

4. Proportion the remedy to the difeafe. 


S E L F ' 

As the luft is greater, fo ufe we greater ab- 
ftinence ; make Ihonger vows againfl: it ; 
if the tide beat ftrongly, keep the bank 
good ; repair it by new renewals of our 
graces in us ; make we new covenants a- 
gainft it. W^hat though we are weak and 
frail, and fubjeft to break our promifcs in 
this kind ? Yet, remember that they are 
(Jod's ordinances, and he will put to his 
helping hand to enable us. 

c;. Turn we our delights to God, and 
Chrift, and heavenly things : There is no 
true felf-denial that is only private; a man 
cannot leave his earthly-mindednefs, but 
prefently he muft be heavenly-minded; as 
a man cannot empty a veffel of water, but 
prefently air will come in its place, fo a 
man cannot deny iinful-felf, but grace will 
immediately enter, and take pofleffion of 
his heart. And, Oh ! when it is thus, when 
the intentions of our mind (as our morn- 
ing thoughts, ^c) which we fpent upon 
vanities, are now drawn unto prayer by 
holy meditations, then lufls wither, then 
doth corruption (lnole off more and more. 

6. Maintain in our fouls the authority 
of Goci 3 truth. Either Self or Ghrift will 
rule in the foul; and therefore fet up truth, 
and let that be the fpring of all our adli- 
ons; he that will free himfelf from being 
an hired fervant to this or that mafter, he 
muft hire himfelf. When David went to 
Achifti, he was free from Saul ; if we would 
rot have Saul and finful Self to rule in us, 
we muft give up ourfelves to the command 
of God and his word. 

7. Labour to thwart that particular cor- 
ruption to which we are inclined: Ex. Gr. 
Are we given to wrath ? Endeavour we to 
be humbler and meeker than other men : 
Are we given to the world ? Look after 
that better and more enduring lubftance 
in heaven ? Confider that the reproaches of 
Chrif} are greater riches than the ireafures 
of Egypt, Heb. xi. 26. Contraries in na- 
ture do expel one another, cold is expelled 

DENIAL. 147 

with heat ; darknefs with light : thus it is 
with grace. 

8.. Pray that Ghrift would baptize us with 
the Holy C ho/}, and vjith fire, Matth. ill. 
II. that like fire he would heat the facul- 
ties of our fouls, and inflame our loves un- 
to God; for as our love to God is ftrong- 
er, fo our love to holy things will be more 
earneft, and confequently our hatred to 
finful Self will be more ftrong and perfe(5t. 

pray for the Spirit, and wait for the Spi- 
rit, and labour to be baptized -with the 
Holy Ghoft more and more fully. If we 
be left to ourfelves, it is impofTible for us 
to deny Self, to mortify Self; and there- 
fore M'e are to pray to God to give us his 
Holy Spirit. It is he that is the refiner's 
fire, and fuller's foap, Mai. iii. 2. Now, 
as in refining and purifying, ufe what means 
you will, except you ufe fire you can ne- 
ver refine filver; fo if a man be left to his 
Qi\'n fpirit, he will run into a thoufand 
noifom lufts ; but when God's Spirit is 
clothed in a man's heart, then he is kept 
from fin. 

9. Labour after further difcoveries of 
Ghrift. Believe more, and depend more 
upon Ghrift, yea, let us trade immediate- 
ly with Ghrift, for Ghrift is the only agent 
in the work of Self-denial. Miftake not, 

1 do not fay, that we are mere paffives ia 
Self-denial ; indeed at that firft habitual be- 
ginning of it at converfion, and at that fi- 
nal perfefting and finifhing of it, and car- 
rying away all fin at death, I believe we 
are mere paffives; but now in our progrefs, 
we are workers together with Ghrift: And 
therefore it is faid that we purge ourfelves^ 

2 Tim. ii. 2 1 . and that we purify ourfelves, 

1 John iii. 3. and that we by the Spirit 
mortify the deeds of the flefiy, Rom. yiii. 
13. becaufe Ghrift ftill going on to purge 
us, purify us, and mortify our lufts, he 
doth it by ftirring up our graces, and uf- 
eth therein afls of our faith, and love, and 
many motives, and confiderations to do it. 
Let us therefore ule all means required, 

U 2 but 


S E L F.D E N lA L. 

but above all, let us bring our hearts more 
and more acquainted with Chrift. It is 
Chrift is that great ordinance appointed 
by God to get our lufts mortified; how ma- 
ny fouls have gone puddring on (as I may 
fo fpeak') in the ufe of other means? And 
though in them Chrift hath communicated 
fome vertue to them, yet, becaufe they did 
not trade with him, they had lirtle in com- 
parifon : The moredifi:in(ftly a man under- 
stands Chrift, and how to make ule of him, 
the more eafily he will deny himfclf, and 
get his lufts purged ; fuch a one as trades 
immediately with Chrift, will do more in 
a day, than another will in a year. Now 
this is as God opens our faith to fee him, 
and know him, and to be acquainted with 
"him : Hence it wks Paul's defirc, Phil. iii. 
JO. That I might know him, and the pow- 
er of his refurreSlion : That I may know 
him as a prophet inflrufling me, as a prieft 
fan6lifying me, as a king reigning fpiritu- 
ally in me; that I may know the power of 
his rerurre(ftion in the vivification of my 
foul, in the abolition of my fin, a.id efpe- 
cially of mine oivn iniquity, Plal. xviii. 23. 
It was Chrifl that Paul made wie of in this 
work. By Chrijl the "world is crucified 
unto ?ne, and J unto the "world. Gal. vi. 14. 
Thus much for the denial of finful Self. 


Of the denial of our external relations ; 
and fir fi of Cautions. 

SEcondly, we mult deny Natural Self; 
and this we mufl deny only conditi 
onally, and upon fuppofition of God's call, 
whether it be in regard of our being or 
■well-being. I (hall begin with the latter, 
and that contains either External Relatione, 
fpecial Gifts, or common Ends . 

I. We are conditionally to deny our 
external relations ; to this purpofe, faith 
Chrilt, Luke xiv. 26. If any man comet h 
to rnc, and hateth }iot father and tnother, 
and children, and brethren, and wife, and 
Jificrs, he camiQt be my difcipk. Not that 

religion teacheth or commandeth, or en- 
dureth a faint to break the ties of religion 
or nature ; you fee it puts in a plea againft 
(uch unnaturalnefs, Honour thy father and 
mother, is the fir fi commandment with pro- 
mife , Eph, vi. 2. And the ravens of the 
valleys fhall pick out their eyes that mock 
and defpife their father and mother, Pro v. 
XXX. 17. God's commandments do not 
interfere, the gofpel in this cafe gives no 
fuperfedeas to the law [or fuperfedes the 
obligation of it :] and therefore in the de- 
nial of relations, I ftiall lay down fome 
cautions, and dire«ftions. 

The cautions are thefc. 
I. That relations are the bleffings of 
God : they are God's gifts, and beftowed 
on the faints in a way of promife ; Blef/cd 
is every one that feareth the Lord, that 
walketh in his ways : How may that ap- 
pear ? Thy wife fhall be as a fruitful vine 
by the fides of thy houfe, thy children like 
olive plants round about thy table. Behold, 
thus floalL the man be blejfed that feareth 
the Lord, Pfal. cxxviii. i, 3, 4. Now thus 
we muft not deny, but love and cheriHi, 
and dearly elteem of our relations : they 
are the gifts of God's bounty, of his gra- 
cious covenant, proceeding from the free 
undefervcd love of God, they are the to- 
kens of God's fpecial good-will and favour 
in Jefus Ghrilt : they are love tokens 
which Chrift fends to our Ibuls, that fo he 
might draw our loves to him again ; and 
hence it is lawful and commendable to re- 
joice in them in their way, and efpecially 
to lift up our fouls in thankfgiving to God 
for them, For every creature of God is good 
(much more the children of our loins, and 
wives of our bofoms) if received witl> 
thankfgiving, 1 Tim. iv. 4. 

2. Notwithftanding they are the blef- 
fmg of God, yet we muft deny them for 
God, as in thefe cafes : 

1 . If they retard us in the way to Chrift, 
if they intice us to make baitings in our 
runnings through lire and through water 


S ELF'D ENIA L, i49 

to the Lord Jefns. Thus as it was faid of feaion, if a man be not difpofed (where 
Levi, fo aiould it be faid of every faint, thefe loves are incompatible) to hate fa- 
He faid unto his father and mother^ I have 

not feen him, neither did he acknowledge 
his brethren, nor know his cxvn children, 
Deut. xxxiii. 9. This is meant, either of 
theprieft's continual duty, who, if his fa- 
ther, mother, brother or child died, he 
might not mourn for them ; but carry 
himfelf as if he did not refpe^l, know, or 
care for them ; or, it is meant of that fa<ft 
of the fons of Levi, who being command- 
ed of Mofes, they killed every man his 
brother, friend, neighbour, and fon, that had 
linned in making and worfhipping the gol- 
den calf, Exod. xxxii. 27, 28. and to this 
latter the Chaldee refers it, tranflating thus. 
Who had no compaffion on his father, or 
on his mother, when they were guilty of 
judgment, and accepted ?iot the perfons of 
his brother^ or of his Jon. If our deareft 
relations (hould beckon us out of the way, 
or retard us in the way to Jefus Chrift, 
[in that cafe] we muft not refpeft father 
or mother, we muft not acknowledge our 
brethren, nor know our own children. 
And Chrift gives the reafon. He thai lov 
eth father or mother more than me, is not 
worthy of me ; and he that loveth fon or 
daughter more than me, is not worthy of weep as tbd" they wept not, and they that 

ther and mother, and all for the love of 
Chrifr, he cannot belong to Chrift. Thefe 
two cafes may be fummed up thus ; if our 
relations do either retard our way to Chrift, 
or draw us from Chrift, in this fenfe they 
ought to be forgotten, yea, to be hated. 
Chrift, in this cafe, called Peter Satan; 
we muft not love father, or mother, or 
wife, or daughter, or child more than 
Chrift J fo Matih. x. 37- expounds that 
place of Luke xiv. 26. This is plain, for 
we muft love Chrift with all our heart, and 
with all our foul ; and tho', by the fecond 
commandment, we muft love our neigh- 
bour as ourfelf, yet we muft not love our 
neighbour as our Chrift. 


Of the Manner of denying our external 
> Relations. 

THE directions of Self-denial, in re* 
fpe<5l of our relations, are thefe. 
I. Let us have them as if we had them 
not. This is the expreftion of the apoftle ; 
The time is fhort, faith he, and, What then ? 
// remains that both they that have wives 
be as though they had none, and they that 

7ne, Mat. x. 37. A man ftiould love father 
and mother, and a man will love fon and 
daughter, for love defcends rather than af- 
cends ; but if any man love father or mo- 
ther, or fon or daughter more than Chrift, 
he is not worthy of Chrift, he is not fit to 
be a difciple of Chrift, or to be faved by 

2. If they draw contrary ways to Chrift, 
if their ways be crofs, Chrift drawing one 
way, and relations drawing another way. 
Now in this cafe, as Chrift faid. If a man 
hate not father, and mother, and wife, and 
children, and brethren, and fifters ; yea, 
and his own life alfo, he cannot be my dif- 
ciple, Luke xiv. 26. If a man hate not, 
i. e. if a man renounce not all carnal af- 

rejoice, as if they rejoiced not, i. Cor. ViJ. 
29, 30. The time is (Ijort : the apoftle here 
alludes to fea-faring men that have almoft 
done their voyage, and begin to ftrike fail, 
and to fold them up together, and are even 
putting into harbour : fo it is with us, our 
time is ihort, as foon as we begin our voy- 
age,we are ready to ftrike failprefently. 2.// 
remains that both they that have wives be 
as though they had none, (be. q. d. You 
that are ready to caft anchor, trouble not 
yourfelves about thefe things, but rather 
be ye ftedfaft, gird up the loins of your 
minds, let your care be greateft for hea- 
ven ; and as for thefe outward relations, 
be as if you had none, or think, as foon 
as you are^alhore, you IhalJ have aone ;. 


150 SELF^D 

do not glut yourfelves, but moderate your 
hearts in all fuch comforts as thefe. 

2. Let us refign up all to God. This 
•we have done, and this wc mull do ftill. 
I. This we have done in that day when 
we have made up our bargain for Chrift. 
Every foul that comes to Chrift, he parts 
with all to buy that pearl, and in felling 
all he fells not only his corruptions and lulls, 
but his father, mother, wife, children, all 
relations conditionally. 

3. This we muH: do flill; we muftgive 
up all to God ; we, and they, and all muft 
be at the command of Ghrifi:, at the plea- 
(ure of God and Chrill ; indeed nothing 
is properly calledV)ur own but God and 
Chrift ; all other things are God's gifts, 
lent of God, and therefore of due (as oc- 
calion is) we muft give all to God again. 

4. In all things, yea, above all things, be 
we filled with the Spirit. This will take off 
our thoughts from other things that are 
inferior : if our fouls be once filled with 
the things of a better life, then wife, chil- 
dren, parents, friends will never draw a- 
way our hearts. O that our fouls would 
but mount up, and take a viewofthofe 
rare things that are provided for us in a- 
nother life ! what ? to have God our fa- 
ther, angels our keepers, to be the chil- 
dren, brethren, companions of angels ? 
weigh thefe things daily, and then we fliall 
deny our relations here : thefe on earth 
may be comforts, but what is earth to hea- 
ven ? what are thefe joys to joys eternal ? 

5. Let us mufe on the many relations 
betwixt Chrill and us ; he is our creator, 
we the work of his hands : he is our fliep- 
herd, we the flock of his paflure ; he is our 
father, the great father of the family, who 
provides all things necelFary for them that 
be under his government, and we are his 
children ; he is our bridegroom, we his 
(poufe : now if Chrift be inftcad of all re- 
lations, how Ihould we but leave all for 
Chrift? As a woman leaves her father's 
houfe, and her own people, to cghabite 


with her huftjand, fo fliould we ' leave our 
country with Abraham,' Gen. xii. i. * leave 
our friends with Levi,' Deut. xxxiii. 9. 
' leave our polTefTions with the difciples,' 
Matth.iv.22. yea be * ready to leave our life 
with Paul' for the teftimony, honour and 
fervice of Chrift, The foul that is related to 
Chrift, hath enough in Chrift to pleafe 
and delight icfelf. Tho' all friends accord- 
ing to theflelh become ftrangers, or prove 
enemies, yet Chrift is inftead of all friends. 

6. Let us imitate them (as occafion is) 
who for Chfift's fake have not only in will, 
but a£lually parted with their deareft rela- 
tions. Thus Mojes refufed that r elation ^ 
to be called the fort of Pharaoh's daughter, 
choofing rather to fuffer affH^ion with the 
people of Cod, than to enjoy the pleajures 
of fin for a Jeafon, Hcb. xi. 24, 25, 26. 
Thus the apoftles of Chrift refufed not fome, 
but their all relations ; Behold lue have 
forfaken all, and followed thee : to whom 
Chrift anfwered. Every one that hath for ' 
faken houfe s, or brethren, or fifters, or fa- 
ther, or mother, or ivife, ■ or children^ or 
lands for my names fake, fhall receive an 
hundredfold, (which Chrift gives them in 
beftowing himfelf on them) and fhall in- 
herit everlafting life, Matth. xix. 27, 29. 
It was Jerom's faying, * If the Lord Chrift 
fliould call rre tohim, tho'my father ftiould 
ly in the way, and my mother ftiould hang 
about my neck, I would go over my fa- 
ther, and fliake off my mother, and run 
to my Chrift,' But this was only faid ; if 
you would know a greater matter than this 
done and praflifed, I (liall give you one 
notable inftance, enough to inflame all 
our hearts towards Chrilt and his truth in 
the very publifliing of it. 

I have read a notable ftory of one Gale- 
acius Caracciolus, the noble marquefs of 
Vico : This Vico was one of the paradifes 
of Naples, and Naples was the paradife of 
Italy, and Italy is the paradife of Europe, 
and Europe the paradile of all the earth : 
yet, this marquefs being brought to hear 

a Icr- 



a fermon of Peter Martyrs, God pleafcd fo 
to work upon his fpirit that he began to 
enter into ferious thoughs, whether his 
way of popery wherein he was trained, was 
right or not. At laft, having further light 
let into his foul not only of feeing truths, 
but likewife of delivering himfelf from 
that idolatry which he apprehended him- 
felf defiled withal ; his refolutions were 
flrong to leave the court, and his honours, 
together with his father, wife and children, 
and whatfoever was dear to him. Many 
grievous combats he had betwixt the flefh 
and the fpirit when he refolved of his de- 
parture, but the greateft troubles were his 
relations; for, 

I. As often as he looked on his father, 
which he alftioft did every hour, fo often 
he was ftrucken at the heart with unipeak- 
able grief; his thoughts run thus, * What I 
and mull I needs forfake my dear and lov- 
ing father ? and cannot I elfe have God 
my Father ? O unhappy father of my bo- 
dy which muft ftand in competition with 
the father of my foul !' 

3. No lefs inwardly was he grieved in 
refpecV of his noble wife ; for having no 
hope that fhe would renounce popery, and 
go with him, he refolved alfo for Chrift's 
fake to leave her, and to follow Chrill, 
whereupon his thoughts run thus : * And 
fhall I fo, yea, fofuddenly, and fo unkind- 
ly leave and forfake my dear loving wife, 
the only joy of my heart in this world, 
and fliall I leave her not for a time, but 
for ever ^ Poor lady ! how many doleful 
days without comfort, how many waking 
nights without fleep fliall (he pafs over ? 
"VVhat will flie do, but weep and wail, and 
pine away with grief ?' 

Thefe two cogitations of his father and 
wife greatly tormented him, and the more 
becaufe he laboured to keep cloie this fire 
which burned and boiled in his heart; he 
durft not make known his departure, left 
it fhould have been hindred, which he 
would .not for a world. 

3. There wasyet a third and fpccial care 
that pinched him, and that was for his 
Children ; which were fix in all. It was 
the more grief in that they were fo young, 
as that they could not yet conceive what 
it was to want a father; the eld eft: was 
fcare fifteen, and the youngeft fcarce four 
years old : towards them, faith the ftor}'', 
his thoughts run thus : * And fliall I with- 
in thefe few days utterly forfake thefe 
fweet babes ? fliall I leave them ro the wide 
and wicked world, as though they had ne- 
ver been my children, nor I their father ? 
and you, poor orphans, what fliall become 
of you when I am gone ? your hap is hard, 
even to be tatherlefs, your father yet liv- 
ing. And what can your woeful mother 
do when flie looketh on you, but weep 
and wring her hands, her grief ftill increaf- 
fing as flie looks upon you ? yet thusmuft 
I leave you all confounded together in 
heaps of grief, weeping and wailing one 
with another, and I, in the mean time, 
weeping and wailing for you all.' 

This noble fpirit thus refolved, at laft 
he left his family, and went to Geneva, 
who no fooner gone, but his friends and 
family were fo aftoniflied, that nothing 
was heard or feen amongft them but la- 
mentations. The ftory is large : I fliall 
wind up all in this one paflTage. By his fa- 
ther's commands, and his wife's intreaties 
he was perfwaded to fee them once in his 
life, and to take his journey from Geneva 
to yico ; thither come, and having ftaid a 
while, and now ready again to return to 
his dear Geneva, his father at his farewel 

* gave him many an heavy and bitter curfe;' 
his wife embraced him, and took him about 
the neck, befecching him in a moft loving 
and pitiful manner, that ' he would have 
care of himfelf, of his dear wife and children, 
and not fo willingly caft them all away ; 
his young children all upon their knees with 
arms ftretchcd out,and hands holden up,and 
faces (wollen with tears cried unto him 

* to have piiy on them his own bowels^ 


152 SELF 

and not to make them fa thcilefs before the 
time :' his friends with heavy countenances 
and watry eyes looked ruefully on him, and 
thnugh for grief they could not fpeak a 
\vord, yet every look and every counte- 
nance abd every gefture was a loud cry, 
and a ftrong intreaty that ' he would flay, 
and not leave fo antient and noble an houfe 
in fuch a woeful and defolatc cafe.' But 
above all, there was one moft lamentable 
fight : among all his children, he had one 
daughter of twelve years old, who crying 
out amain, and wallowing in tears, fell 
down, and catching faft hold about his 
thighs and knees, Wield him fo hard as he 
could by no means fhake her off, and the 
affe£lion of a father wrought fo with him 

* as he could not offer with violence to hurt 
her ; he laboured to be loofe, but (he held 
fader ; he went away, but fhe trailed after, 
crying to him * not to be fo cruel to her 

. his own child, who came into the world 
by him : this fo wonderfully wrought 
with his nature that he thought, as he often 
reported, that ' all his bowels rowled a- 
b6ut within him, and that his heart would 
have burft prefently, and there inflantly 
have died.' But notwithftanding all this, 
he being armed with a fupernatural and 
heavenly fortitude, he broke through all 
thofe temptations, and for Ghrifl'sfake de- 
nied all, and fo returned to Geneva, (where 
Mr. Calvin then lived)a glorious felf-denier, 
or a glorious denier of his natural felf. 
And thus much of denying our lelations. 

Cf the denial of our fpccial gifts ; and firjl 
of cautions . 

WE are conditionally to deny our 
fpecial gifts and indowments ; as 
learning, wifdom, power, or any other a- 
billties of mind and body. In profecuti- 
on of this I Ihall give fome cautions, and 

The cautions are thefe ; 
I . That learning, wifdom, abilities are 


in themfelves excellent things. Aeneas Syl- 
vius, in his Epiftle to Sigifmund Duke of 
Auftria faid, that * if the face even of hu- 
man learning could but be feen, it is fair- 
er, and more beautiful that the morning 
or evening ftar.' How much more may be 
faid in refpedt of divine, Ipiritual, theologi- 
cal learning, whofe fubje(5t is God, and 
Chrift, and the things of God ? in this re- 
fpeft therefore we muft deny them. 

2. Noiwithftanding the excellency of 
learning, wifdom, or other abilities, yet 
muft we deny them, as in thefe cafes. 

1. In refpeft of any high thoughts of ours, 
of any overweening conceit of our own 
excellencies. Be not ivife /'« our own con' 
ceits, faith the apoftle, Rom. xii. \6. To 
which agrees that of Solomon, Lean not 
to thine oivn underftanding ; be not "wife 
in thine own eyes, Prov. iii. ^,y. It is a fad 
thing to fee in thefe times how all our de- 
bates, diflerences, controverfies, even in 
fpiritual matters, do almoft favour nothing 
elle but of the affedtation of natural wif- 
dom, fiibtility, eloquence ; how doth pride 
move men to outitrip one another, either 
by Q^cwing their parts, as wit, language, 
reading, philofophy, hiiiory, and other 
learning ; or by lalhing, and fmiting one 
another with the tongue, to feek a conqueft 
rather by the infamy of others than by the 
armour of righteoufnefson the right hand 
and on the left ? by thcle unchrifiian and 
unconfclonable ways the more able men 
are, the more deflru(5\ive they make them- 
felves to the comforts of their brethren, 
and the nearer their debates relate unto re- 
ligion, the further off" they fet themfelves 
and others from tlie kingdom of Jcfus 
Chrift. The refpe(ft which is had to gain 
credit with men, to lofe no ground in the 
debate, and to be thought leaders in the 
caure,togeilier with the fear kfl they Jliould 
be foiled in any thing, doth even flrip 
them of all chrillian fimplicity. JVith the 
lowly is wi/dcrUf faith Solomon, whereas 
frow pride cometh jhame, Prov.xi. 2. Th;.t 




wifdom cannot be true, which brings 
us nearer to our own wit, and further off 
from the fimplicity and humility which 
is in Chrirt Jefus, I fuppofe this is one 
caufe why fo much contempt is now caft 
upon the name of learning, tho' it maybe 
wrongfully by men, yet defervedly as from 
God ; and I believe God will not ceafe to 
flain the pride of all their glory, and their 
greatncfs, by a full difcovery of their fhame, 
till they that are learned do fliew them- 
felves willing to be reformed herein. 

2. In refpeft of any ufe of them accord- 
ing to the world, according to man, or ac- 
cording to the flefli. Of this God fpeaketh 
when he faith, / will dejlroy the ivifdojn 
of the wife, and luill hring to nothing the 
under/} anding of the prudent, i Cor. i. 20. 
And thus the apoftle triumphed over the 
wifards of the world, faying, Where is the 
-jjife ? ivhere is the fcribe ? inhere is the 
difputer of this world P hath not God made 
foolilli the wifdom of this world ? i Cor. 19. 
"Worldly wifdom ufually fcornsand difdains 
the great myfteries ofgodlinefs, fooliftinefs 
of preaching, fimplicity of the faints ; but 
this wifdom defcendeth not from above, 
faith the apoftle, James iii. 15. ' This 
wifdom is but earthly, fenfual, devilifh.' 
1. Earthly, it minds only earthly things; 
though a man be to pafs perhaps the next 
day, the next hour, the next moment to 
that dreadful tribunal of God, yet it fo 
glues his hopes, defires, projects, refoluti- 
ons to earthly, tranfitory things, and things 
of this life, as if both foul and body, at their 
dinblution,{hould be wholly and everlafling- 
ly rcfolved into earth or nothing, 2. It is fen- 
fual ; it prefers the pleafure of fenfe, and 
pleafing the appetite, before the peace of 
confcience and fenfe of God's favour; it 
provides a ihoufand times better for a bo- 
dy of earth, which mufl: fliiortly turn to 
dufj-, and feed the worms, than for a pre- 
cious immortal foul that can never die; 
it highly prefers a few bitter-fwcet plea- 
fures for an inch of time in this vale of 

tears, before unmixt and immeafurable joys 
through all eternity in the glorious nian- 
fions of heaven. 3. It is deviJilh, for it 
imitates the devil in plotting and contriv- 
ing mifchief and ruin againfl: the glory of 
God, theminiflry of the word, the palfagc 
of his gofpel, the plantation of his gract* 
in the hearts of men : or it is devllin:!, be-, 
caufe the devil ufually fets ihofe on work 
that have a little more wit to do him fer- 
vice ? he knows they are more Ale, and 
a(ftive to quarrel, rail, flander, difgrace the 
truth of God, or minillry of Chrift. O 
poor fouls ! how do you bark and fnatch 
at thofe hurtlefs hands, which would hesl 
and bind up your bleeding fouls ! O poor 
ideots, what wifdom is it for you to en- 
deavour their extirpation, who are z^flars 
in the right hand of Chrif} I Rev. i. 16. 
They that would do Chrift's minifters any 
deadly harm, they muft pluck them hence. 
I could wifh thofe worldly, earthly, fenfu- 
al, devililh-wife, that imploy their wits, 
their power, their malice, their friends, 
their underhand dealings, to flander, dif- 
grace, hinder, flop the palFage of a confci- 
onableminiflry, but to remember thofe few 
texts; He that toucheth you, toucheth the 
apple of my eye, Zach. ii. 8. and, He that 
defpifeth you, defpifeth me, and he that def- 
pifeth me, defpifeth him that fent me, Luke 
X. 18. Surely there is fomething in it that 
God fo ftridlly chargeth, Pfalm ciii. 15. 
Touch not mine anointed, and do my prophets 
no harm- 


Of the manner of denying our fpecial gifts. 

TH E direftions of Self-denial in re- 
fpeft of our fpecial gifts are thefe. 

I . Think we fobcrly of our felves accor- 
ding as Cod hath dealt to every 7nan the 
meafure of faith, Rom. xii. 3. AVe were 
not fober in the apoftle's phrafe, if either 
we took that upon us which we have nor, 
or bragged of that which we ha.ve, 

2. Mind the true ends of learning, wif- 
X dom> 

154 S E L F-D 

doi"n,abJlines,etc.aridaimat them. i. What 
are thofe ends? I anfwcr, i. To do God 
more excellent, and more glorious fervicc. * 

2. To furnlfh the foul for an higher de- 
gree and a greater meafure of fanftification. 

3. ' To do more nobly in Ephrara, and to 
be more famous in Bethlehem.' V/hat a 
fiiame and fin is it for men by their abili- 
ties to hunt after certain fecondary prizes, 
as pleafure of curiofity, ability of difcourfe, 
vi«5lory of wit, gain of profeffion, inable- 
ment for imployment and bufinefs, and fo 
(by the abufe and ijjifapplying of it) to put 
their great engine of gifts into the devil's 
hands, for the enlarging and advancement, 
of his kingdom ? O confider thofe more 
noble cndi-, ;md feek after them. 

3. Endeavour to walk before God in 
humility and lowlinefs of mind. ' What? 
are thy gifts more eminent than others? 
it is the Lord that makes thee differ ; and 
as God hath been favourable to thee, fo 
Ihould his favours be as obligations to obe- 
dience, humility, meeknefs in thee. . 

4. Remember it is not the greatnefs of 
the gift, but the well-ufing of the gift that 
is the glory of the receiver ; it is not the 
having of any thing whether much or lit- 
tle, but the having of Ghrift with it, that 
makes it full and fatisfaflory, fweet and 
comfortable, ufeful and beneficial unto 

5. Know and be afTured, that whatfo- 
ever we have, if it puff us up, and make 
us fwell, it is not food but poifon, no 
jncrcy but a curfe, no evidence of divine 

E N lA L. 

favour but of fevere anger to our fouls. 

6. Obferve and weigh w^l that the 
ifTue and event of all depends not upon 
the abilities of man, but upon the all-dif- 
pofing hand of God. The race is not to 
the pivift, nor the battle to the Jlrong, nei- 
ther yet bread to the ivife, nor riches to 
men of under/landing, Eccl. ix. 11. All 
our abilities are under God's providence, 
who puts an efficacy into man's abilities e- 
ven as he pleafeth. 

7. Eileera we all abilities, gifts, know- 
ledge as dung and drofs in comparifon of 
the excellency of the know ledge of Chriji 
Jefus our Lord, Phil. iii. 8. Thus Paul 
determined to knoiu nothing but Chrifi and 
hirn crucified, I Cor. ii 2. All knowledge, 
art, learning, is nothing to Chrift ; there 
is no fulnefs, no divine excellency in that 
man's knowledge that knows not Jefus 
Chrifi. Si Chrifium nefcis, etc. * If we 
know not Chrirt, it is nothing if we know 
never fo much.' Si Chrifium di/cis, etc. 

* If we know Chriff, it is enough though 
we know nothing more ;' enough indeed, 
for in knowing him we have all knowledge; 
In Chriji are hid all the treafures of ixjif- 
dojn and hnovjledge. Col. ii. 3. Among 
wife men he is the choice^ that knows 
moll of Chrilt ; it is Chrift that puts a 
fulnefs into our knowledge, as the ihin- 
ing of the fun in the air pu:s a fulnefs of 
light into the eye; hence Paul made Chrift 
crucified the center and circumference of 
his knowledge, the breadth, the length 
and depth, and height of his kno'coledge^ 

* AnJ wc do fo mod eflc<fluilly, when we apply all our talents, our gifts. anJ pofTilTiMis to tliof iifcs for which 
our kind Creator did Utllow tlitm, namely tlic promoting our own good and tliat of others. It is then only we 
j|lorify God in all thcf..' tl/mg.s when, by the proper application of them, wc render ovirfclvcs public b'crtiiigs : as, 
V hen th(,- rich employ their wealth in feeding the hungry, cloathing the naked, re^varding wortliy men, or in 
doing sifls of ch.irity and g<nerofity ; — when the great employ their power to protirt the innocent, to relieve the 
oppv.fl'.d, and piinilh the opprclfor, to encourage a fpirit of lib rty, religion, ond virtuf (which are the gljry, the 
ilchcs. and the flrtngth of any people) and to lupprcfs and difcouragc vice and immorality, that arc the difgracc, 
and roiii of all : — when the Icarmd employ their wildom to inHruift the ignorant, to be a faithful counfellor cither 

in publick or private, to be a direflor to youtli : and other g )od purpofts. In a word, when all men employ 

<!icir talents, whatever they be, in fuch a manner, as lo do good to thcrofclvcs, and to that body politick, where- 
of they atciDunbets. Di. Swit'T. 



This was the full latitude of profeffion, but we hsve tra^Jf c? In won • 

Eph. iii. 18 

of his knowledge to know Jefus Chrift-, 
and this is excellent knowledge, Phil. iii. 8. 
excellent for the author, matter, fubjeft, 
fruits, and effecfls of it ; this is faving 
kno'Johdge, this is life eternal to know thee 
and Jefus Chrift whom thou haf}fent. O 
never (peak of learning, wifdom, gifts, abi- 
litieSjin comparifon of Ghrid:. Bernard could 
fay, Sifcribis nonfapit mihi, niji legero ibi 
Jefumyttc. * If thou writeft, it doth not re- 
]i(h with me, unlefs I read Jefus there ; if 
thou difputeftor conferreft, it doth not re- 
lifn with me, unlefs Jefus found there :' All 
learning is but ignorance in comparifon of 
the knowledge of Chrift Jefus our Lord. 
CoTTie then, and down with all carnal know- 
ledge in this refpcft ; come then, and fubmit 
to that true, fpiritual, applicatory, experi- 
mental knowledge of Jefus Chrift. Hence- 
forth, faith the apoflle, we know no man" 
after the fiefj, yea though we have knoivn 
Chrifi after the fie fh, yet henceforth know 
■7ve him no more, 2 Cor. v. 16. We 
know him not after an earthly car- 
nal manner, but after a divine and fpi- 
ritual manner agreeable to the flate of glo- 
ry whereunto Chrift is exalted. 

8. Confider that gifts and abilities are 
the ftay, and ftaff, and ftrength only of 
hypocrites; they only lean on thefe, they 
only fecure themfelves in thefe : are they 
not hypocrites that dare to plead thus 
with God himfelf ? Mat. vii. 22. Many 
will fay to me in that day, Lord, Lord, have 
we not prophefied in thy name, and in thy 
name caf} out devils, and done many great 
wonders P They trufted upon. Have we 
not prophefied ? have we not prayed ? have 
we not done wonders ? q. d. * God hath o- 
pened the fecrets of heaven to us, and do 
you think he will ihut the gates of heaven 
upon us • We have preached, we have been 
inftruments of laving others, and Jhallnot 
we be faved ourfeKes > Wc have caft out 
<levils, and Ihall we be caft to the devil > 
^\'e have not walked in an ordinary tradl 


ders and done miracles, we have amazed 
the world with reports of the great things 
we have done, is all this nothing ?' Thus 
they plead with Chrift, as if he were bound 
to fave them by the law of thefe fervices ; 
yet Chrift tells them, Depart from me, I 
know you not. One of the ancients repre- 
fents them in fuch an amazement, * What 
means this ftrange unexpedled anfwer from 
Chrift, Depart, etc Muft we depart, wha 
have lived fo near thee ? muft we be damn- 
ed, whom thou haft thus honoured V 

9. Conclude hence, ' Though a mart 
have never fuch parts and gifts, yet if he 
have not grace withal, he may go to hell 
and perifti to all eternity ; for by his gifts 
he is not united to Jefus Chrift, nor mad- 
the child of God, nor eftated into the cef^ 
venant of grace.' You fee how it is with 
• children playing together in the day, when 
nightcomes.onechild goes to his father, and 
the other to his father ; it may be all the day 
they are fo like, that you cannot fay, whofe 
child is this or that: but, when night comes, 
the father then comes to his child, and 
faith, ' Come my child, come in at doors:' 
and if the o{her offers to go in there, * No 
child, you muft go home to your father :' 
fo while we are living, grace and gifts are 
mingled together; fome men have gifts, 
and fome men have graces, and they look 
v^ry like : ah but when night comes, and 
when death comes, then faith God to ihofe 
that hg^e grace, ' Come my children, en- 
ter in ;' but if thofe that have gifts only 
come, he fends them away. And if a man 
do go to hell and perifh, the more gifts he 
hath, the deeper will he fink into hell ; as 
it is with a man that is in the water, fink- 
ing in the water, the more he is laden with 
gold, the more he finks ; and as he is fink- 
ing, if he have any time to cry out, he faith, 
* Oh take away thefe bags of gold, thefe 
bags of gold will fink me, they will indoe 
me :' So I fay, ' Thefe golden parts, and 
golden gifts will undoe men ; when men 
2 coiue 


come to hell, and fiiall pcrifh indeed, the 
more golden gifts and parts they have had, 
the deeper ihey ftiall fink into hell.' And 
thus much of denying our fpecial gifts. 


Of the denial of our worldly profits : and 

fir/} of cautions. 
3. T7f 7E are conditionally to deny our 
VV common ends, which naturally 
men purfue and fcek after, as profit, plea- 
fure, and honour. I ihall begin with the 
firft, viz. Profit; in profecution of which I 
ihall give fome cautions, and direiflions. 
The cautions are thcfe. 

1. It muft be granted that worldly pro- 
-fits, fuch as houfes, lands, pofTeffions, are 

a bleffing of God, and ufeful in their kind 
and places; namely becaufe they ferve for 
the refrelhing, comforting, fupporting of 
our frail weak bodies, while we live in this 
world. And hence it is that God of his 
infinite bounty and free-grace hath under- 
taken and promifed to make competent 
provifion for his children. fear the Lord, 
ye his faint Sy for there is no want to them 
that fear him ; the young liens do lack and 
fhfitr hunger, but they that Jeek the Lord 
Jhall not want any good thing. Trufi in 
the Lord, and do good, fo fhalt thou dwell 
in the land, and verily thou fioalt be fed. 
"The meek jhall inherit the earth, and fiiall 
delight them felve sin the abundance of peace, 
Pfal. xxxiv. 9, ro. and xxxvii. 3, 11. Seek 
ye firfi the kingdom of Cod, and ail thcfe 
thin']S fihill be added unto you, Matth. vi. 
33. All thefe argue that earthly enjoy- 
ments are in thcmlclvcs mercies, and the 
bleffings of God to godly men. 

2. Notwithftanding this, w^muft deny 
them, as in thefe cafes. 

I. As temptations and fnares, * when 
they are either baits unto fin.' Thus Si- 
mon Magus orfering money for the gifts of 
the Spirit, A<fts viii. 20. the apofile doth 
abhor fo abominable a negotiation. Though 
an idol be made of iilver and gold, yet being 

an idol it muft be thrown away with detefia- 
tion like a menfiruous cloth, Ifa. xx. 22. 
Even the brazen ferpcnt when it became a 
fnare by the abufe of men, it is no longer 
prtferved as a monument of mercy, but 
broken in pieces as Nehuflitan, a piece of 
brafs, 2 Kings xvi. 4. Or, * when they are 
themfelves the fruits and wages of fin.' 
Thus Zacheus denies himfelf in all his un- 
juft gain which he had gotten by^fycophancy 
[orfalfeaccufation] and by defrauding ; and 
when Chrift offered to come into his houfe, 
he would not fuffer mammon to (hut the 
door againft him : refiitution as it is a moft 
necelfary, fo it is one of the hardcfi: parts 
of Self-denial ; when a covetous heart muft 
be forced to vomit up all his fweet morfels 
again, unjuft gain is like a barbed arrow, 
it kills if it ftay within the body, and pulls 
the Hefli away if it be drawn out. 

2. Asoblationsand faciifices, when Chrift 
calls us to dedicate then-s unto him, then we 
muft deny them. I'hus when Abraham 
was called from his country into a land of 
fojourning which he kntw not ; and when 
Daniel was called from a king's court to a 
den of lions ; when Mofes was called from 
the honours of Egypt to the afflictions of 
God's people ; when the dilciples were cal- 
led from their nets and fhips to follow 
Chrift, ' immediately they confuhcd not 
with flefii and blood,' but willingly left 
their own comforts to obey God's com- 

' All we are, or have, we have it on this 
condition, to ufe it, to leave it, to lay it our, 
to lay it down, unto the honour of our 
Mafter, from whofe bounty we received it.' 


Of the manner of denying our worldly profits. 

THE direftions of Self-denial in re- 
fpc«^ of our worldly profits are thefe. 
I. Look we on worldly profits as vani- 
ty, nothing ; IViit thou fet thine eyes upon 
that which is not, faith Solomon, for riches 
Certainly make themfelves -wings, they fly 


S E L F ' D 

away as an eagle, Prov. xxiii. 5- Obferve 
I. The Holy Ghoft fays that riches are 
not, they are nothing: thofe things that 
make men great in the eyes of the world, 
are nothing in the eyes of God. 2. Ob- 
ferve the Holy Ghoft would not have us fo 
much as fet our eyes upon riches, they are 
not ohjef^s worth the looking on. 3. Ob- 
ferve with what indignation he fpeaks a- 
gainft thofe that will fet their eyes upon 
them, Wilt thou fet thine eyes upon that 
•which is not? q. d. ' What a vain, unrea- 
fonable, fottifli, fenfelefs thing is this ?' 4. 
Obferve that he fays, their parting from us 
is by way of flight, that is a fudden, fwift, 
and irrecoverable motion. 5. Obferve that 
this flight is by the wings of an eagle, which 
of all birds hath the moft fudden, the moft 
fwift, and the moft irrecoverable morion. 6. 
Obferve that none needs to put wings upon 
them to flee away, for they makethcmfel^s 
wings, there is matter enough in tiiemfelves 
to workout their own corruption, and to 
put themfelves into a flight. We think 
when we are called to deny our profits, 
that we are called todeny feme great things; 
but the truth is, had we eyes to difcern the 
vanity of them, we (hould fee that we are 
called to deny nothing but a mere fancy, 
a thing of nought, and that which is not. 
Oh that the glory of the world were dark 
ened in our eyes as once it ihall be, that 
it might not be fo dear un;.o us as it is ! 

2. Confider them as iuftabilities, uncer- 
tainties; all worldly things whatfoever are 
mutable, changeable, tranfitory ; and hence 
the apoftle ftiles riches uncertain riches^ 
1 Tim. vi. 17. Witnefs Zedekiah who was 
deprived of his kingdom, honour, eftate, 
nobles, wives, children, liberty, and his 
light in one day, 2 Kings xxv. and wir- 
nefs Job, who of the richeft became the 
pooicft man in one very day. Iliftovy 
tells us of one Bellifarius, a noble and fuc- 
cefsful captain under juftinian the empe- 
ror, that upon fomc di.^plcofurehe was turn- 
ed out of his office and eliate, and had his 

E N I A L, 157 

eyes put out, and (o was forc'd to beg from 
door to door ; Date oholum Belli/ario, ' give 
one half-penny to Bellifarius, whom for- 
tune made great, and envy hath made blind.' 
All worldly things are like the fea, ebbing 
and flowing; or like the moon, always in- 
creafing or decreafing ; or like a wheel, al- 
ways turning up and down. Such a ftory 
we have of Sefoftris king of Egypt, who 
would have his chariot drawn with four 
kings, and one of them had his eyes conti- 
nually on the wheel ; whereupon Sefoftris 
afl<ed him, ' What he meant by it ?' fJe an- 
fwercd, * It put him in mind of the muta- 
bility of all earthly things ; for I fee, faid 
he, that part of the wheel which is now 
upon high, is prefently down beneath, and 
that part which is now below is prefently up 
on high :' whereupon Sefoftris being mov- 
ed, confidering what mutability might be 
in his own eftate, he would never have hia 
chariot drawn after that manner any more. 
3. Conflder them as fnares : To this 
purpofe cried Solomon, ^411 is vanity, and 
vexation of fpirit, Eccl. ii. 26. World- 
lings! do you not feel this true ? Mark but 
how your worldly cares do rufli upon you 
in the morning as foon as you awake, mark 
but how they accompany you in the day, 
mark but how they follow you to your 
beds at night, mark but how they hinder 
ycur fleeps, and affli(fl you in your dreams; 
O what fears? what fufpicions? what un- 
derminings of one another ? what difap- 
pointments? what vexations? what a clut- 
ter of buflnefl^es croiftng one the other? 
what fnares and temptations ly in your 
way at every hand ? You walk all the day 
long upon fnares, Job xviii, 8. upon dan- 
gerous fnares that bring much fin andguilr, 
and will bring much forrow and mifcry. 
Hence fome give the reafon why Jofrph, 
although he had power to have advanced 
his brethren in court, yet he would not 
have them live there, but by themfelves in 
Colhen tending their Iheep ; for himfel'f 
he had an extraordinary call to be there, 




but he fokrtcw the encumbrances and cares 
of the court, that he fought it not for his 

4. Confider them as fading in regard of 
ufe, which, yet may prove eternal in re- 
gard of punlfnment. O what a dreadful 
roife is that in hell, ' We have loft eter- 
nity for fetting our hearts upon things that 
were but momentary.' A ftrong motive 
to work in us a felf denial of thefe profits: 

* What ? (hall I lofe eternity for things 
momentary? fliall I while away that time 
that I have to improve for eternity, to feck 
after you, and to take content and plca- 
fure in you ?' This is no ordinary motive 
or argument. Indeed the knowledge of 
this in fome general notion may be ordi- 
nary, but to know it powerfully indeed, 
and efFeftually indeed, it is a parable, a 
riddle to the world, Pfal. xlix. 4. Some 
obferve, That when God works any faving 
work upon the foul, he begins in this way, 
to fettle upon the foul this truth, that all 
things here are fading, and what is a year 
or two to enjoy all the contentments in 
this world, if then I muft be gone, and bid 
farewel to all ? Have not I an immortal 
foul ? and when ftiall be the time that I fliall 
provide for eternity ? To help on fuch a 
Ibul, (now I am upon this fubje(fl) confi- 
''der, whofoever thou art, thefe two or three 
queftions. i. What is thy heart upon ? 
1 urge this queftion as in the name of 
Chrili, and anfwcr thou that readeft, 

* What is thy heart upon ?' It is either u- 
pon things momentary, or things eternal: 
If thou lookeft upon things eternal as high 
notional things, and fitter for fome 
thoughts hereafter: then, 2. What will be 
thy thoughts at the hour of death ; it may 
be thefe: * Now are all my hopes at an 
end, now I muft bid farewel to all my 
comforts, I ftiall never have mirth and jol- 
lity any more, the fun is fet, the feafon is 
:it an end for all my comforts; now I muft 
fee before rac an inhnite vaft ocean of c- 
tcrnity, and of neceflity I muft launch in- 

to it; O Lord, what provifion have I for 
it ? O there's a thought that will rent the 
heart in pieces ! O what a dreadful fliriek 
will that foul give, that fees before it that 
infinite ocean of eternity, and fees no pro- 
vifion that it hath made for it.^ What will 
it think, but ' here's an ocean of hot fcald- 
ing lead, and I muft launch into ii, and I 
muft fwim naked in it for ever and ever.* 
I know not how this word may work, but 
if it be trampled under foot, it may be 
within this year, or two, or three, it will 
be faid of thee ; * Such a one was at fuch 
a fermon, or fuch a one read fuch a book, 
and learned, that worldly profits were but 
momentary, but now he is gone :' Or it 
may be thou wilt fay on thy death-bed, 
* Such a book, and fuch a thing I read, 
that all worldly profits were but momen- 
tary, and that I had not only a little river 
to fwim over, but an infinite ocean to 
launch into, and yet I would not be warn- 
ed, and now my feafon is gone, and I am 
launching into eternity, the Lord knows 
what ftiall become of me.' And if thou 
perifti indeed, then, 3. What will be thy 
thoughts in hell? (I fpeak only to fuch as 
go on refolvedly in their fin, or will take 
no refolutions of better courfes). It was 
the fad cxpreftion of one Lyfimachus, who 
loft his kingdom for one draught of wa- 
ter, * O for what a ftiort plcafure have I 
loft a kingdom ?' O confider what a foul- 
finking thought will this be to think here- 
after, * O God, for how ftiort a pleafure 
have I loft a kingdom ? the kingdom of 
heaven ?' And again, ' For what a ftiort 
pleafure have I made myfelf a bond ilave 
to hell and devils for ever ? It is reported 
of pope Sextus the V. that ' to enjoy the 
glory and pleafure of the popedom for 
fcven years, he fold his foul to the devil.' 
AVhat infinite folly poftclfeth the hearts of 
the children of men, who were made for 
eternity, to venture eternal mifcarryings 
for a few years, yea, a few hearts content- 
ments to the flefti, 

5. Com- 

S E L 

5. Compare Chrift, and the things of 
Chrift, with riches, or worldly profits in 
the particulars forementioned, and thence 
draw out conclufions: as, Worldly Profits 
are Vanities, but Chrift:\and the things of 
Chrift are Realities, they are true, real, fub- 
flantial, folid things, John vi. 27. 2. World- 
ly Profits are Inftabilities, Uncertainties, 
but Ghrift and the things of Chrift ^xq /ta- 
bic things ; they are things that perifh not : 
an tn.iuringjubjlance; eternal things^ Heb. 
X. 34. So the apoftle. The things luhich 
arefeenare temporalyviz. Riches, honours, 
hoiifes, but the things -which are not feen, 
as Chrift, grace, holinefs, God's favour, 
heaven, are eternal, 2 Cor. iii. 17, 18. 
3. Worldly Profits are Thorns, Vexation 
of fpirit, but Ghrift and the things of Chrift 
are full of Joy and Comfort ; not like t^e 
joys of earth, that blaze for a time, that 
are like the crackling of thorns under apot, 
but yield no durable, folid heat ; no, no, 
they are inward, found, fubftantial, laft- 
ing joys, and when we come to heaven, 
they fhall be unmixt joys, pure comforts 
without any mixture of difccmfort, or 
grief of any kind. 4. Worldly Profits are 
but momentary, and of a fading, peri(h- 
ing nature ; but Chrift and the things of 
Chrift are all durable, and lafting, yea, e- 
verlafiing : Chri/} is the fame yefhrday^ 
and to day, andjor ever, Heb. xiii. 8. And 
heaven (wherein Chrift is) is an inheri- 
tance incorruptible, undt filed, that fadeth 
not away, 1 Pet. i. 4. Spiritual joy is an 
everlajling joy, and falvaiion is an ever- 
lafiing falvation, Ifa. xlv. 17." Upon thefe 
premifes may we not refohitely conclude ? 
What ? are we not willing to do or lufter 
any thing for Ghrift ? to part with all for 
Chrift ? to make an abfolute choice of Chi ift 
before the world ? We read much of the 
primitive Chriftlans, that when riches, pre- 
ferments, eafe, liberty, were olfered to them 
to deny but fome truth of Chrift, they re- 
fufed it with difdain. they embraced the 
flake, they IdftTed it, they cried out, ' Wel- 

F^DENIAL, 159 

come death, and none bnt Chrift, none but 
Chrift.' Yea, fome, with Paul, have faid. 
To me to live, is Chrifl, and to die is gain, 
I defire to be dijfolved, and to be with Chrift, 
Phil. i. 23. I know it is an hard leftbn to 
fiefh and blood ; many have their hearts fo 
glued to the world, that they are as un- 
willing to part with their wealth, as Lot's 
wife was to leave Sodom .^ Oh, but mufe 
on thefe differences betwixt Chrift and pro' 
fits ! What wife man would make it his 
bufinefs to fill his coffers with pebbles, 
when he may have pearls, gold or filver ? 
What is a man profited, if he fhall gain the 
whole world, and Icfe his own foul? Matth, 
xvi. 26. 

6. Go on in the ways of godlinefs, 
though all our profits be hazarded ; keep 
on your way, and pafs not for them, trufl 
God with them; if we do ftill enjoy them, 
fo it is; if not, yet maintain a conftant 
ftrong refolution of keeping on in the ways 
of God's fear: Thus did Daniel, chap. vi. 
10. notwithftanding the princes and nobles 
watched him in the matter of the Lord his 
God, yet he abated not one whit, he went 
on in his courfe for ail the hazard he was 
in, the conftant ways of godlinefs, in com- 
munion with his God, was more fwcet and 
precious to him than all his court prefer- 
ments. Thus did Nehemiah, chap. vii. i. 
notwithftanding the oppofition he had, not- 
withftanding the confpirings, complaints, 
and many letters fent to inform againft 
him, yet he went on in the work of the 
Lord. Thus David profelfeth. Though 
princes fpake againp him, yet he did, and he 
would meditate on Cod's law, Pfal. cxix. 23. 

7. Appear for God and his caufe, his 
truth and people, tho' the iffue may feem 
dangerous, and when none elfe will. Thus 
Efiher, chap. iv. 16. died with that biave 
refolution of hers, If I perifii, 1 perifh. 
Thus Nehemiah did, chap. ii. 4, 5- who, 
though he was fomething afraid at firft to 
fpeak to that hcathenifh king in the behalf 
of his religion and people, yet having life 



up his heart to God, he fpake freely unto 

him. Oh let not a publick good caufe be 
daflied and blafted, and none have an heart 
to appear' for it, for fear of the lofs of 
worldly profits: Gbriftlans fliould have that 
nobility of mind which the prophets had, 
and the apoftles had, and which they that 
ferve riches cannot have. What? do pu- 
blick caufes for God and his people call 
you out to venture your eftates ? Surely 
it is beneath true noblenefs of fpirit to pro- 
vide only for your eafe and fafcty. Wc 
fliould value duty, %iore than fafety. 

8. Confider that our hearts are not per- 
feft with the Lord till we come to a difpo- 
fition to let go every thing for the Lord. 
Look under the whole heaven, if there be 
any thing we would not forfake, or any 
thing we would not fuffer for the Lord, 
our hearts are not perfect with God. 
"VVhofoever he be that forfakes not all (in 
vote, or acl) for Chrift, he cannot be a 
difciple of Chrifl: ; if thou art born to a 
thoiifand pound lands a-year, yet, if God, 
and a good confcience to witnefs the truth, 
call for it, thou mufl: forfake all. As Chrift 
faid to the young man. If thou ivi/t be per- 
fect, go fell all that thou haft, and give it 
to the poor^ and thou flmlt have treafure in 
heaven, Matth. xix. 17. Were Chrift now 
on earth, he might fay as much to any man, 
and we were bound upon pain of damna- 
tion to obey him. O get our hearts into 
this habitual frame ! thefe thoughts, if well 
meditated on, would much abafe us, and 
keep us from contemning any man for his 
mean condition in the world, for we know 
not how foon a good confcience may bring 
lis into the like condition. Certainly, to 
have thefe loofe and dying affections to the 
enjoyments of the world, are greater mer- 
cies than the enjoyments themfelves. 

9. Let all go indeed, rather than be 
brought to the committing of any fm : it 
is belter to endure all the frowns and an- 
ger of the grcatell of the earth, than to 
have an angry confcience within our 

breaft ; it is better to want all the profits 
and pleafures that earth can afford, than to 
lofe the delights that a good confcience will 
bring in : O let the bird in the breaft always 
be kept finging, vvhatfoever we fufTer for 
it ; it is better we lofe all we have, than 
to make ft^ipwreck of a good confcience: 
In this cafe, we mufl be willing to lofe all, 
or elfe we are loft in the enjoyment of all. 
I confefs it is no little matter for them who 
have much of the world, to deny them- 
felves in thofe things that give content to 
the flefli, confidering the corruption that 
is in the hearts of the children of men ; it 
is an hard thing, and feldom hath fuccefs, 
to give rules for the ordering of life to 
men who are in great profperity in this 
world ; ' For a man to be fet on high, and 
5'et to have the heart kept down, it is hard 
and unufual,' fays Bernard, Ep. xlii. But 
the more unufual, the more glorious; the 
more hard, the more honourable ; the more 
rare, the more comfortable it is to yield 
unto it. 


Of the Denial of our loorld'y PleaCureSy 

and fir ft of Cautions. 

THE next common end which natu- 
rally men purfue and feek after, and 
which we muft deny, it is Pleafure : In 
profecution of this, as in the former, I 
fhall give fome Cautions and Directions. 

The Cautions are thefe. 

I. That pleafures, delights, recreations 
are, in fome fenfe, laudable, namely, as 
in a fober, moderate, feafonable ufe of them 
they ferve for the re/relliing, comforting 
and fupporting of our frail, weak bodies, 
whilft we live here in this world. In wtiich 
refpeft the preacher could fay, There is no- 
thing better for a vian^ than that he fhould 
eat, and drinks and delight hisfenfes. And 
again, / perceive there is nothing better, 
than that a man fjould rejoice in his oivn 
works, /or that is his portion. And agaii7. 
To every thing there is a feafon, and a time 


S E L F' D 

to every purpofe under the fun : A time to 
loeep, and a time to laugh, a time to mourn, 
and a time to dance, Eccl. H. 24. iii. 22. 
iii. I, 4. Thus, and in this fenfe, and in 
their feafon we need not to deny them. 

2. Notwithflanding the lawfulnefs, and 
laudable ufe of pleafures, yet we mufl de- 
ny them, as in thefe cafes. 

I. When they are baits to draw us un- 
to fin ; thus it is faid of the wicked, They 
take the timbrel and harp, and rejoice at 
the found of the organ, they fpend their 
days in mirth. And then it follows. There- 
fore they Jay unto God, Depart from us, for 
ive defire not the knoxuledge of thy ways ; 
and what is the Almighty, that we fhould 
ferve him? and what profit fo all we have, 
if we pray unto him? Men given to plea- 
fure are very ready to call: off their God. 
2. AV^hen they are fin, or the concomh 
tants of fin, or the fruits and wages of fin. 
Thus Solomon found them, and therefore 
denied them, I faid in my heart. Go to now, 
J will prove thee with mirth, therefore 
enjoy pleafure ; and behold this alfo is va*^ 
nity : I faid of laughter, it is mad, and of 
mirth, what doth it? Eccl. ii. i, 2. The 
fum of that book is this, When Solomon 
forfook God, then he ran to pleafures and 
vanities, and fought every thing that fhould 
pleafe his carnal eye, and tickle his vain 
fancy; but he no fooner returns to him- 
felf (as the prodigal did) but he fays of 
pleafure,This is vanity, and of mirth, This 
is madnefs, and of laughter. What is this 
thou dofi:? 

SECT. xiir. 

Of the manner of denying our worldly plea- 
THE dire£>ions of felf-deuial, in re- 
fpeft of our worldly pleafures, are 
thefe ; 

I. Look on pleafures as vanity and no- 
thing. Thus Amos, ch. vi. 4, 5, 6. charg- 
ing the courtiers of riotojfnefs. he tells 
them, They lie upon beds of ii cry, and 
fir etch themfelves upon their couches, and 

E N 1 A L. 161 

eat the lambs out of the flock, and the calves 
out of the midfi of the fi all ; they chant to 
the found of the vial, and invent to them- 
felves infiruments of mufick like David : 
they drink wine in bowls, and anoint them- 
felves with the chief ciniments, they are 
not grieved for the affiiciion of Jofeph. 
This their life might appear to fome a mofl 
brave and defirable thing,- but mark what 
the holy Ghofi fays of it, Tewho rejoice in 
a thing of naught, q. d. all thefe pleafures 
put together were, in a true judgment, but 
a thing of naught, they had nothing, no 
reality in them. 

2. Look on pleafures not only as vain, 
but as vanidiing; they are foon gone 
from us, or we are foon gone from them, 
I. They are foon gone from us, The 
fafhion of this world pafieth away, i Cor. 
vii. 31. Solomon compares all the pro- 
fperity of the wicked to a candle ; and 
how foon is the candle of the wicked blown 
out? Prov. xxiv. 20. All pleafures are 
but like a mountain of fnow that melts a- 
way prefently. 2. We are foon gone from 
them, it is but a while, and then we, and 
all our pleafures muft together vaniih ; if 
death draw the curtains, and look in upon 
us, then we muft bid a farewel to them all, 
never laugh more, never have merry meet- 
ing more, never ^e in jollity any more, now 
all is gone, as Adrian faid, when he was to 
die, ' Oh my foul, whither goeft thou ? 
thou fhalt never jell it, fport it any more.' 
Oh, when we are called to eternity, then 
all our delights will leave us, and bid us 
adieu for ever, and how doleful will this 
found be then to all the fons and daugh- 
ters of pleafure, your feafon is done, you 
have had your time, it is gone, it is pall, 
and cannot be recalled. 

3. Confider this is not the fea^.n that 
fliouldbe for pleafure. Son, remember in thy 
lifetime thou had ft thy pleafure i Luke xvi. 
25. it fhould not have been then: theapofile 
James, ch. v. 5. lays it as a great charge 
upon thofe in his time, that they lived in 
Y p'ea- 



pleafure on earth and were ivanton. This 
is a time for virtuous actions, to do the 
great hufinefs for which we were born ; 
Oh, did we think that our eternity depend- 
ed upon this little uncertain lime of our 
lives, we would not fay, that fenfual plea- 
fures are now in feafon. Surely this time 
/hould be fpent in feeking to make our 
peace with God, in humbling our fouls to 
get off the guilt of fin ; this is a time of 
fuing out our pardon, of mourning and 
forrow, and trouble of fpirit ; and no time 
for jollity and flefhly delights. IF a con- 
,demned man had tu^o or three days grant- 
ed him that he might fue out his pardon, 
were that a time for pleafures and fpotts ? 
Thus it is with us, the fentence of death 
is upon us, only a little uncertain time is 
granted us to fue out a pardon, let us 
know then, what is our woik we have to 
do, and let us apply ourfelves to it. 

4. Meditate upon that lafl and flrl(fl ac- 
count that muft be given for them all. Re- 
joice, young man in thy youth, walk in 

the ways oj thy hearty and in the fight of 
thine eyes, Ecclef. xi. 16. q. d. Live after 
thy luits, and do what thou wilt ; it is an 
ironical conceffion : but remetnber withal, 
that for allthefe things God will bring thee 
' into judgment, for all theft things : thtve 
is not one merry meeting, not one hour 
fpent in pleafure, not one pleafurable a6l 
or thought, but an account muft be given 
Jbr it. There are three heads upon which 
the enquiry at the day of judgment will be 
roncerning our plca(vues. i. What kind 
of pleafures they were, whether wicked in 
their own nature or not ? 2. What time 
was fpent in them ? 3. How far the heart 
was let out upon them ? 

5. Weigh the fearful end of thefe dc- 
lightfuf things; thofe morfels which are 
Iweet in goin^ down, they muft come up 
agnin as bitter as gall : hence Solomon ad- 
vifeth, Look net upon the wine it is red, 
when it giveth his colour in the cup, when 
it mcveth itjelf aright s at the lajl it biteth 

like a fer pent, and Jlingcth like an adder, 
Prov, xxiii. 31, 32. The young man that 
follows the enticing of a whore, he gocth 
as an ox to the fciughter, and as a fcol to 
the flocks, till a dart frike through his li- 
ver, Pro. vii. 22, 23 Sen fual pleafure leads 
to, and fits for deilru<ftion; Hell hath en- 
larged herjelf, and opened her mouth with- 
out meafure ; he that rejoiceth falldcfcend 
into it, 1 fa. V. 14. They take the timbrel 
and harp, and rejoice at the found of the 
organ, theyfpend their days in wealth, and 
in a moment go down into hell, Job xxi. 1 2, 
I 3. And it was faid of Babylon, How 
much fhe hath glorified herflf, and lived 
delicioufy, fo much torment give her. Rev, 
xviii. 7. O how grievous will eternal pain 
be to them who are now altogether for de- 
light and pleafure ? now they cannot en- 
dure any fad thoughts, O they make them 
melancholy, but how will they endure-the 
difmal thoughts of an accuUng, tormenting 
confcience everlaftingly .' i^ow their flelh 
is dainty, delicate and tender, it muft ly 
foft, and fare deliciouily, but how will it 
endure thofe everlafting burnings ? if after 
every intemperate draught there fliould be a 
draught of fcaldinglead poured down, how 
grievous would it be .' the end of mens in- 
temperate pleafures will be worfe ; for, as 
Job fays, ch. xxi. 20. They fkall drink of 
the wrath of the Almighty, this fhall be the 
portion of their cup; they who delight in 
long fittings at it, they ftiall drink of this 
eternally, thofe curfed delights in burning 
lufts fhall end in eternal burnings. 

6. Ponder the carriage of the faints be- 
fore us. You know the mean proviiion 
that John the Baptift, the forerunner of 
Chrifl had, his fare was locufl and wild 
hony, Matth. iii. 4. and yet there was not 
a greater born of woman before. Daniel 
was afraid of taking liberty to his flelh in 
eating the king's meat,and the time he had 
molt heavenly vifion, Ht. ate no pUa/dnt 
bread, neither came fie fh nor wine into his 
mouth, neither did he anoint himfelf at all, 



"Dan. X. 3. Pa\il was careful to beat doivn 
his bodyy I Cor. ix. 27. to club it down, 
even till it was black and blue, fo the word 
Upotiazo fignifies. Timothy, though he 
was fickly, yet would not take liberty to 
drink a little -wine, but only water, till 
Paul wrote to him, and in that liberty 
there was but a little granted, and that/cr 
iiis ftomach'sjtike, and bis often infirmities, 
I Tim. V. 23. If I (hould fpeak of the 
mean provilion for the flefh that many of 
the ancients were contented withal, and that 
before the fuperflition of popery prevailed, 
it would feem incredible unto you. Bafil, 
in an epiflle to Julian mentions the mean 
fare he, and others with him, lived with- 
al, he ate no ^t'['\^^ they had no need of 
cooks, all their provifions was but the 
leaves of plants, and a little bread : and 
Hierom reports of Hilarion, that he ne* 
ver ate thing before the fun went down, 
and that which at any time he ate, was 
very mean : and Hierom himfelf lived fo 
abftemioufly, that he had nothing daily but 
a few dried figs v;ith cold water. 

7. Do we in fome meafure for Chrift, 
as Chrift out of meafure hath done for us. 
"What? was he content to part with the 
pleafures of heaven, the bofom of his Fa- 
ther to redeem poor man ? and fhall we 
not part with the pleafure of a little meat 
or drink for him ; What ? was he content 
to part with his blood for us : and fhall not 
we be content topart with our lufls for him? 
Is not all his glory revealed in his word and 
work fufficient to fhew him worthy of our 
loves, and to make us willing to part with 
fuch empty, poor, flight things, as a deal of 
fenfual pleafures? Surely the daughters of 
pleafure mufl undrefs ; if ever they will 
be beautiful in Chrift's eyes, they mufl lay 
alide their paintingsanddreffings, their curl- 
ings and perfumings of the hair ; Their or- 
nament muj} not be the outward adorning^ 



laiting the hair, and of wearing of gold, 
and putting on of apparel, but let it be the 
hidden man of the heart, in that which is 
not corruptible, even the ornament of a meek 
and quiet fpirit, which is in the fight of 
God of great price, i Pet. iii. 3,4. 

8. Keep on in the ways of godlincfs ; by 
this means we fliall not lofe, but change 
our pleafures for the better^: if things may 
be rightly fcanned, there is more pleafure 
in the very a£l of felf-denlal, than in all the 
pleafures of mens lives ; and if fuch plea- 
fure be in the denial of falfe pleafure, vi hat 
is therein theenjoyingof true? Surely God 
hsth pleafure enough for us, if we had an 
heart to truft him with our pleafure, v.e 
fhall hereby only lofe our fin, but not our 
pleafure. Bernard * hath a notable ex- 
prefTion to the purpofe, ' If you be willing, 
fay he, to facrifice your Ifaac, which fig- 
nifies laughter, your Ifaac, your pleafure 
fhall not die ; it is the ram, your f^outnefs 
of fpirit, your felf-willednefs that fliall 
die, but Ifaac fhall live, you fliall have your 
pleafure flill.' Do not harbour ill thoughts- 
of God, do not think God is an enemy to 
your pleafure ; if you would truft him with 
your pleafure, you fhould have pleafure 
enough, it may be, in this world, or how- 
foever, in the world to come. Auguflin 
hath fome expreffions to the like purpofe, f 
' How fweet was it to me of a fudden, faidf 
he, to be without thofe fweet vanities ! 
thou Lord, who are the true fweetnefs didft 
caft them from me, and inflead of them 
didfl enter in thyfelf, who art more delight- 
ful than all pleafure, and more clear than 
all light.' Keep on therefore in God's ways; 
* if we would not be fad, let us live well,* 
§ faid Bernard. 

9. Underfland what are the ways ofGod- 
linefs, and what is in the ways ofGodlinefs 
to caufe delights. Nothing more deadens 
the deart to falfe delights than rightly to 

• Beroard de Bonis difilrendU. f Aug. Coiifeff. I. 9- c 1. § Bero. de Intern, dom, c 45. 


r64 S EL F-DEN lAL. 

know what it is in God's way that caOT- 
eth true delights. Now it is the love of 
God that appears upon our fouls in every 
duty, which caufeth delight, it is the pre- 
fence of'God and the glory of God that 
appears in every gracious aftion which 
makes it delightful ; let us therefore thus 
look upon the ways ofgodlinefs. Many 
go on in duty haled by confcience, but 
i.hcv li'.tle underftand of the plenfantnefs 
t)f Gods ways, and for want of thefenfe 
of thofe fpirlrual pkafures, no wonder if 
rhey fail in the denial of outward, ^tn- 
luai, carnal pleafimc. 

ID. Meditate on thefe pleafurcs above, 
and fny (you that have the experience of 
-the plcafantnefs of God's ways) if the ne- 
ther (pringsbefo fweet,what will the upper 
be ? If the lower Jcrufalem be paved with 
gold, furely that upper Jerufalem is paveJ 
■with pearls It is an excellent fpeech of Ber- 
nard, ' Good art thou, O Lord, to the foul 
that feeks thee ; W hat art thou to the foul 
that finds thee ? If grace be pleafant, how 
plc^fantis glory ?' Therefore the faints die 
fo pleafantly, becaufethere is a meeting of 
''race and glory ; grace is delightful, glory 
?nore delightful, but when both thefe meet 
together, what delight will there then be ? 
It is a fpeech of one fpeaking of carnal de- 
lights, 'None can go from delight to de- 
light ;' but it is not fo fpiritually ; the 
more delight we have here, the more we 
ihall have hereafter : And therefore let 
this be all our prayer, * Lord, give us ever- 
more this pleafure, fatisfy our fouls with 
th.is pleafure ;' if the drops be fweet, the 
livers of pleafure and joy that are at 
Chrift's right hand. How fweet are they ? 

II. Above all, Oh tajle and fet how 
fvjett the Lord is even in the want of all 
outward plenfure ; this will bear up the 
heart when all is gone. Although the fig- 
free fnill not blolfoni, neither Piull fruit 
be in the vines, the labour of the olive fhall 
fail, and the felds fhall yield no meat 
he fi:':k fhall be cut offjrem thi J old, and 

there fhall be no herd in the flails ; yet I 
•will rejoice in the Lord, I will joy in the 
Codofmy falvation,\\zh. iii. 17.18. When 
all is dark abroad in the world, then let 
our fouls rejoice in God alone, yea, then 
let us expatiate our joys to theutmofl. As 
it is a work of grace to moderate all car- 
nal pleafures, and to keep them down, 
fo it is a fpf cial work of grace to expatiate 
the foul to theoutmoft in all fpiritual plea- 
fures, and rejoycings in the Lord. And 
to this purpofe we fhould exercife our 
faith in the work and office of the Holy 
Ghoft : Look upon the Holy Ghort as de- 
figned by the Father and the Son to bring 
joy and delight to the fouls of his people. 
O what a vail: difference is betwixt the com- 
forts of a carnal heart, and the comforts 
of the godly ? The one comes from a 
little meat and drink, ^c. but the other 
comes from the exercile of faith about the 
office of the Holy Ghofl, who is defigned 
by the Father and the Son to be the com- 
forter of his faints. What fay we then ? 
Are all outward pleafures gone .' let them 
go : only by the help of the Spirit, rejoice 
in the Lord, and again, I fay, rejoice in the 
Lord. Oh tafie and fee how good the 
Lord is even in the want of all outward 

Of the Denial of our Honour, Praife, Fa- 
vour, good narrie among men : and firft 
of Cautions. 

TH E next common end, which natur- 
ally men purfue and feek after, and 
which we muff deny, is Honour, Praife, 
Favour, good Name. 

In profecution of this, as in the for- 
mer, I fhall give fome cautions and direc- 
tions. The Cautions are thefe. 

1. That Honour, Praife, Favour, good 
Name as the gifrs and- bleffings of God. 
Mofes was honourable ; and before Mofcs 
was gathered unto his people, the Lord 
bade him to put fome of his fionour upon 
Jofliuah, that all the congregation oj the 


S E L F • D 

children of Jfrael might be obedient unto 
him. Numb, xxvii. 20. And God blelTed 
the children of Jfrael them felves "with ho- 
nour^ he made them high above all nations in 
praife, and in name, and in honour, Deut. 
xxvi. 19. And becaufe Solonnon begged 
wifdom of God, the Lord told him that he 
would give him riches and honour toboot, i 
Kings iii. 13. Yea, that thefe are God's 
gifts, David in his prayer fpeaketh expref- 
ly, both riches and honour come of thee, 
and thou reigneft over all. i Chron. xxix. 
12. and for a good name, which is true ho- 
nour indeed, the Lord hath made apromife 
to his, that he/ivill give them in his houfe a 
place, and a name better than sffons and 
cf daughters : an everlafling name, that 
(Imll not be cut off, Ifa. Ivi. 5. Yea, he will 
make them a name and a praife among all 
the people of the earth, Zep. iii. 20. Surely^ 
tliefe are the bleflings of God, yea, com- 
paratively, far above all other bieflings. ^4 
good name is better than precious ointment, 
Ecclef. vii. i. Yea, a good name is rather 
to be chofen than great riches, and loving 
favour rather than filver and gold, Pro v. 
xxit. I. 

2. Notwithftanding they are bleflsngs 
of God, yet we mud deny them for God, 
as in thefe cafes. 

i. When they are as fnares or baits 
unto fin. And in all thofe, fc. Honour, 
Praife, Favour, good name, there are 
dangerous fnares: how prone do they make 
a man to thofe fins of vain-glory, felf- 
exaltation, felf-admiration, felr-eftiraation? 
Surely it is a great mercy of God, if any 
man be preferved from thefe fins that en- 
joys thefe blelfings. And hence it is, that a 
few honourable men prove Self-deniers, 
becaufe they are mofl prone to thole fins 
which are mbft formally oppofite unto 
Self-denial : What is more oppofite to 
Self-denisl than Vain-glory, Self-love, 
Stlf-feeking, Self-advancing, Defire of 
mens praife ? In this relpeft Bildad truly 
fpeaks of fuch men, that they are cajl into 

E N I A L. i6s 

a net by their own feet, and they walk upon 
frares. Job xviii. 8. Take heed of thefe 
fnares : in this refpedl we had need to 
deny them. 

2. When we are called by God to de- 
dicate them to God. The Lord never 
gave us thefe things. Honour, Praife, good 
Name upon any other terms, but that 
we fhould be willing to part with them 
for the honour of his name ; God never 
made us owners, but fiewards of them 
for his ferx'ice, and if ever we were brought 
to Chrift, into covenant with God in him, 
we then refigned up all to him, we pro- 
feft to part with all for him, we entered 
into bond that we would give up whatfo- 
ever we were or had to the Lord when 
it fliould be called for. And good reafon, 
for whatfoever honour or excellency we 
, have it is he that gives it ; it is he that 
made the difference betwixt us and others; 
the rain-bow is but a common vapour, 
it is the fun that gilds it, that enamels it 
with fo many colours j the beft of us are 
but a vapour; and if any of us be more 
glorious, more honourable than others, 
it is the Lord that hath fliined upon us, and 
hath put more beauty, more luflre upon, 
us than upon other vapours. The Ho- 
nour, Favour, good Name we have, God 
hath put upon us, and feeing it is of him, 
the glory of it is infinitely due to him ; if 
he calls for it, good reafon we fliould deny 


Of the Manner of denying our Honour, fa- 
vour, Praife, good Name among iMen^ 

THE direarons of Self-denial, in 
refpeft of our Honour, Favour, 
Praife, good Name among men, are thefe. 
I. Look on Honour, Praife, Favour, 
Applaufe, as vanity, nothing. Fanity of 
vanities, faith the Preacher, vanity cf 
vanities, all is vanity, Eccl. i. 2. Ob- 
ferve his expreffion, 1. Vanity, not only 
vain but vanity itfelf. 2. Excellive vanity,. 




for it Is vanity of vanities. 3. An heap of 
vanities, for it is in the phiral number, 
vanity of vanities. 4, All is vanity, not on- 
ly Profit, and Pleafure, but Honour too ; 
Solomon- had an experience of them all, 
and all is vanity. 5. He adds his name to 
that he faith, Vanity of vanities^ faith the 
preacher. The word lignifies the foul 
that hath gathered wifdom. There is no 
reality in Honour, Praife, Favour, Ap- 
plaufe of men, which are fo much admir- 
ed and magnified by the moft. Honour is 
but a fliadow, a fancy, a wind, a breath f, 
an external additam^nt, for there is no in- 
ternal excellency in it ; a mere fable, as 
AuguftusGaefar could fay on his death-bed, 
-* Have not I feemed to have aded my 
part fufficiently in this fable of the world ? 
now then, Farewel.' 

2. Beware of thofe attendants, or com- 
panions of Honours, as Vain-glory, Self- 
love, Self-exaltation, Self-admiration. Let 
us not be dcfirous of vain-glory. Gal. v. 
Let us not exalt ourfelves above others, 
let us not ftrive or ftudy to be magnified 
by others, let us not pleafe and blcfs our- 
felves in the vain applaufe of others. It is 
not human applaufe, but God's approbation 
which minifters matter of true honour to 
a Chriftian \. 'Wt (hould rejoice to fee 
God honoured, but fear to hear ourfelves 
applauded, left either we be idolized, 
our hearts elevated, or God's honour ob- 
fciircd. Certainly fhame will be at laft that 
man's portion that exalts himfelf. O how 
ihould Chrift put the crown of glory on 

his head, who takes the crown of praife 
from the head of Chrift ? Them that ho- 
nour me, faith God, / will honour , and they 
that defpife vie,fhall be lightly ejteemed, t 
Sam. ii. 30. 

3. Be convinced, that of all vices, Vain- 
glory, Self-admiration, Self-exalration, hun- 
ting after men's praife, is the moft invin- 
cible. The roots thereof are fo deep and 
ftrong, and fo largely fpread in the heart 
of man, that there is no difeafe in the foul 
fo hardly cured, no weed in the garden of 
man's heart fo uneafily plucked \ip § : It 
is the hardeft talk that ever man under- 
took, to deny himfelf, and fully to prof- 
trate, and put himfelf under God and 
Chrift'syoke. Pharaoh did many things in 
the way of love and honour to Jofeph, he 
put his ring upon his hand, he arrayed him 
in veftures of fine linen, and fet him over 
his houfe, but he referved this to himfelf, 
to be greater in the throne than Jofeph ; 
io man may do much in the way of out- 
ward zeal for God, he may exalt God 
very far, above his profit, above his plea- 
fure, above his peace, yea, above his life, 
and yet ftill referve to himfelf a prehemi- 
nence above God, to be greater in the 
throne than God : A man may clothe the 
naked, feed the hungry, and give his body 
toheburnt too, in the caufe of God, and 
yet do all this for himfelf more than for 
God ; for his own applaufe, for his own 
name, more than for honouring of God's 
name. Of all conqueft this Self-conqueft 
is the moft difficult, the moft excellent. 

t What's fame ? a fancy M life iiu tlicr's breath, | \ All fame is foreign, but of true dtfcrt, 

A thing beyonil us, cv'n before our death I Plays round the head, but o-mes not to tlic heart: 

All that we feel of it begins and ends 1 One felf-approving hour whole years outweighs 

In the fniall circle ofour fo<r$ and friends. Ef. on man. \ Of flupid llarcr;, and of loud huzz:i>. tlhiy en num. 

§ lo iTi(dtrateoi:r dcfirc cf fioie. let us confidcr not only the vanity of it in itfelf. but its infi.fficiency to 
Tender us wifer, bitter or happier pcif)ns, than we were before. Let men alio dilliuguilh betwixt faiii and tiue 
pjory. Let tlam confiler too that true glory may be obtained in the lowclt llaiionof life, as wtll as in the highcil : 
Ti.usthc n.cchanick, and the plov\maii. by excelling in iiisait, and pcifciming hii duty, n;ay, ai:d unJoiibudiy 
tsi'l, acquiit aortal and folid glory.as the niii.ilKr of Ibtc, the gcr,tr;.l,or the fcholav can obtain by excelling \a theirs. 
Honour and fhanie from no (oniUii'-.n rile ; 
A^ well your fart, there uU the ioiiour lies. 


S E L F-D 

the moH: noble, the moft glorious. He 
that ruleth his oivn fpirity faith Solomon, zj 
better than he that taketh a city, Prov. 
xvi. 32. The overcoming of a kingdom is 
nothing in compririfon of a man's over- 
coming his own corruption. O this Self- 
exaltation will Hand it out like a mighty 
champion in the heart, when all other lufts 
feem to fly, as Shammah was faid 10 ft an4 
it cut, and to defend the field when the peo- 
ple fled, 2 Sam. xxiii. 12. Other lufts may 
go out like fire that wants feul, yet this 
luft wiil ftill put forth, and foar aloft, 
and ftrive to climb up into the throne of 
God fo long as any thing of the old man 
remains in man. Of all the evils that are 
within us, we have moft caufe to be con- 
vinced, yea, to watch and pray againft this 
evil of Vain-glory, Self-exaltation, Self-^ 

4, Learn inwardly, by heart, this gof- 
pel-truth. That man's honouring of Chrift, 
or being honoured by Chrifl, is the truelt 
honour of man. If any man ferve me, him 
luill my Father honour, John xii. 26. As 
the honouring of the father, hufband, 
fovereign, is the honour ofafon, a wife, 
a fubjeft ; fo the honouring of GhrifV, and 
efpecially being honoured by Chrift, it is 
the glory of them who are the children, 
fpoufe, and fubjefls of Jefus Chrllt. Vain 
and carnal men think no honour compar- 
able to the honour which men give, as 
it was faid of the chief rulers in Chrifi's 
time. They lovethepraijeofmenmore than 
thepraije of God, John xii. 43. and there- 
fore they ftrive more to have theteltimony 
of man applauding them than the witnefs 
of God's Spirit fealing them up unfo the 
day of Redemption. O bvt ihis honour 
fhould darken the other in our eyes; what 
great matter is it though the glory of the 
oiher be loll, fo that God do but highly 
honour us with this ? "Whofoever knows 
himfeU to be the Son of God, he never 
wonders more at that which is human. 
Surely he dcbafes hiinfelf from the height 

ENIAL. 1^7 

of true generoufnels, who admires at any 
thing befides God and Ghrift himfelf ; all 
other honour is but of nature, but tliis 
honour is of grace ; it is a fparkle of the 
divine nature, a ray of the very glory of 
God himfelf fhining into the fouls of his 

- 5. Let us herein conform ourfelves to 
Ghrift. He came from the bofom of his 
Father, and from that infinite glory he 
had with him before the world was ; for 
fo he prays, that the Father would glorifie 
him with that glory he had with him before- 
the world was, John xvii. 5. He left the 
riches and pleafures of heaven, and that 
honour which he might have had from 
all the angels, and all to fave poor wretch- 
ed finful creatures ; he that was equal with 
God fo emptied himfelf that he became 
man, nay he was made a fcorn of man, 
he was called the carpenter's fon, as one 
that was contemptible, he made himfelf of 
no reputation, he came in the form of a 
fervant, yea, of an evil fervant that was to 
be beaten, he was made a curfe, as if he 
had been the vileft of men living ; and yet 
this \yas the honour of Ghrift himfelf, be- 
caufe it was all for God and good of fouls. 
O then who is he that knows any thing of 
Jefus Ghrift, that can think it much to lay 
down all his honour, or any outward dig- 
nity iinder heaven for him ? What can be 
ipore unworthy ? What more deteltsble 
than that a man fliould magnify himfelf 
after he hath feen God humbled ? It is in- 
tolerable impudeney, that where majefty 
hath emptied itfelf, a worm Ihould be puf- 
fed up and fwell. 

6. Let us fubmit to the meancft fervice 
of our God, though it darken our honours 
never fo much in the eyes of the world. 
Thus Jerom wrote to Pamachius a godly 
young nobleman, that ' he would have 
him to be eyes to the blind, feet to the 
lame, hands to the weak, yea, if need were, 
to carry water, and cut wood, and make 
fires ; for what are all thefe, faith he, to 




bonds, bnfTettings, fpittlngs, whippings, 
death ?' t To this purpofe Conftantine, 
Valentinian, Theodofius, three emperors, 
called themfelves the vairalsof JefusChrifl:, 
as Socrates reports of them : and Theodo- 
fius efpecially did manifeft it in the work 
of his humiliation, when in the face of a 
full congregation, he cart himfelf down u- 
pon the pavement, weeping and lamenting 
for his fin ; which many haughty fpirits, 
though inferior to him, would have fcor- 
ncd to have done. 

7. Let us willingly join with thofe of 
' lower degree in any way of honouring 

God. Mind not high things^ faith the a- 
- poftle, but condefcend to men of loiu e/}ate, 
Rom. xii. 16. Thus Jerom advifed Pama 
chius to ' equal himfelf with the poor, to 
go into the cells of the needy.' Who 
knows but that the pooreft creature may 
be far more honourable in the eyes of 
God and of his faints than we ? Where 
greater graces fit below us, let us acknow- 
ledge their inward dignity. J\ly brethren, 
have not the faith of our Lord Jefus Chrifi 
the Lord of glory, with refpecl ofperfons. 
Hearken, my beloved brethren, hath not 
Cod chojen the poor of this world, rich in 
faith, and heirs of the kingdom, which he 
hath pr(,:infed to them that love him F 
fames ii. i. 5- It may be fome of them 
were in Chrifl; before us, and others of 
them are in Chrift as well as the befl of us, 
and if we muA differ in glory as we do 
differ in grace, who can tell but they may 
be in heaven as the ftars of a bigger mag- 
nitude, and of a greater glory ? 

8. Let us bear or fuffer the moft dif- 
graceful thing that can be put upon us 
for the caule of Chrift ; yea though all 
the world Ihould frown upon us, and caft 
us off", and (corn us, and account us as a 
ilifgrace unto them. As 1 heodoret re- 
ports of Hormifda a nobleman in the king 

of Perfia's court, becaufe he would not de- 
ny Chrift, he was put into ragged clothes, 
deprived of his honours, and lent to keep 
the camels ; after a long time the king 
feeing him in that bafe condition, and re- 
membring his former eftate, he pitied him, 
and caufed him to be brought into the pa- 
lace, and to be clothed again like a noble- 
man, and then he pcrfuades him to deny 
Chrifl: ; at which he prefently rent his 
filken clothes, and faid, ' If for thefe you 
think to have me deny my faith, take 
them again,' and fo with fcorn he was caft 
out. We rauft be content to be made a 
by-word and reproach for Chriff; : But this 
is an hard leflbn,and for which I had need 
to give other more particular diredions in 
another fedion. 


Rules how to bear Reproaches for the n-ame 
of ChriJ}. 

TH E directions for reproaches I ftiall 
reckon up negatively and politively. 
I. Negatively thus, 

1. We muft not bear Reproaches Stoi- 
cally, infenfibly, for in fome fort they are 
afflictions. ^4 good name is better than 
a precious ointment. A good name is ra- 
ther to be chofen than great riches, and 
loving favour rather than Jilver and gold, 
Eccl. vii. I. Prov. xxii. 1. 

2. We muft not bear them defperately 
as many defperatc wretches do, who 
ufually fay, * Let men fpeak the worft, I 
care not, I muft appeal unto God.' Tho' 
it be true that innocency is a good bul- 
wark, and a good confcience is a brazen 
wall ; yet we are not only to care to ap- 
prove ourfclves unto God, but to -men 
alfo ; we are to provide things honeft be- 
fore all men, efpecially amongft the peo- 
ple of God, and the churches of Chrift. 

3. AV'e muft not carry ourfclves paf- 

f HiuoTi. Efijl. /ePamath. 


S E L F-D E N lyi L. 

Ijonately under Reproaches ; there are 
many evils follow upon this diftemper of 
heart, as, i . Thereby we greatly difturb 
our own fpirits. 2. We difcover a great 
deal of evil within us. 3. We fliow the 
bafenefs of our fpirits to be fo foon put 
out of frame. 4. ^^''e feed the humours 
of reproachers, and we make others think 
we are guilty of thofe reproaches they lay 
upon us. It is true we fhould be more 
fenilble of the wrong done to our names, 
than of any Avrong done to onr eftates, 
3'ct neither are the wrongs of the one or 
the other to be born pallionately. 

4. We muft not carry ourfelves re- 
vengefully under reproaches. To this pur- 
pofe faith the apofile. Being dtfmncd, we 
ititreat, i Cor. iv. 13. It is unbefeeming 
Chriftians to revile sgaln, and to fpeak evil 
for evil. It is faid of Chrift, that when he 
•wai reviled, he reviled not again, i Pet, 
ii. 23. and if we profefs ourfelves to be 
CiiriiVs, we mufl: not revile again when we 
are reviled ; there is no contending this 
way where the overcomer is the lofer : 
"When Demofthenes was reproached by 
one, 'I will not, faid he, ftrive with thee 
in this kind of fight, in which he that is o- 
vercome is the better man.' 

5. We muft not be hindered in our way, 
or break ofTourcourfe of chriftianity when 
we are reproached. What though filth be 
cart in our way, iTiall we decline the way ? 
What though the clouds do arife and dark- 
en the light of the fun, doth the fun ceafe 
fhining,becaufeitisdarkened? no,itgoes on 
in its courfe, and Jhines till it breaks forth ; 
Pfalm xxxvii. 6. So you that are fliining 
in a good converfation, go on, and in 
time you will break through the clouds. 

2; Pofitively thus, 
I. Wemuftbearour reproaches wifely. 
Though we rtiould not be infenfible. yet 
we llvJuld not take too much notice of 
every reproach. Chrift himfclf was'filent 
in this cafe, fo that the rulers ivcndered, 
Matth. xxvi. 63. Pavid could fay, They 


/peak mifchievous things, but I as a deaf 
man heard not, Pfal. xxxviii. 12, 13. But 
how then (hall we ftop their mouths ? I 
anfwer, i. Let us walk innocently; In- 
nocency will clear all, and will overcome 
all in time. 2. Let us labour to be emi- 
nent in that which is quite contrary to that 
we are reproached for. Perhaps you are 
reproached for a diffembler, labour for the 
greateft eminency of plainnefs of heart and 
fincerity ; perhaps you are reproached 
for covetoufnefs, labour to be eminent in 
liberality, in heavenly-mindednefs, in doing 
good wifely ; perhaps you are reproached 
for pride, clear up yourfelves (not by 
yielding to their humour, but) by emi- 
nency of humi]ity,that thofe that can judge 
right, may fee there is humility in you. 
2. We muft bear reproaches patiently. 
* What are we ? or what is our names that 
we fl\ould think much to bear reproach ? 
Confider, have not others of God's fer- 
vants, far holier than we are, been under 
exceeding reproach ? Nay, how is God and 
Chrift reproached ? how is the name of God 
flighted ? how is themajefty, and fovereign- 
ty,and authority of God contemned in this 
world ? how are the dreadful threatenings 
of God, and the revelation of God's wrath 
fcorned in the world? M'hat reproaches 
indured Chrift in his own perfon, in his 
preaching ? how was he contemned when 
he preached againft covetoufnefs ? the 
pharifees /corned at hii.i, Luke xvi. 14. the 
word fignifies,they blew their nofes at him. 
He was called a devil, a Samaritan, a 
wine-bibber, a friend of publicans and iin- 
ners ; Whatworfe can be imagined than 
was caft upon Chrift ? They fpat on his 
face, that bleffed face of his that the waves 
of the Tea were afraid of, and that the fun 
withdrew his light from, as not being fit 
to behold it: They put thorns upon his 
head, and bowed to him in reproach. This 
argument ftiould, methinks, move us to 
bear reproaches patiently. But how fhould 




^e do It ? How fliould we bear reproach 
es patiently ? 

1. Be we fure to keep confcience clear. 

let not that upbraid us ; be we careful of 
what we do, and then we need not be 
much careful of what men fay : if con- 
fcience doth not reproach us, reproach will 
not much move us ; one of confcience's 
teftimonics for us is more than ten thou- 
fand (landers againft us. As theflorms and 
winds without do not move the earth, but 
vapours within caufe the earthquakes: fo 
all the railings of all the Shimei's in the 
world cannot much trouble us, if our con- 
fciences within do abound with good works; 
if I can but fay with Job,ch. xxvii. 6. My 
heart Jljall not reproach mefo long as Hive; 

1 am fafe enough from the evil of reproach. 

2. If we are failing in anything, let us 
begin with our felves before any others be- 
gin with us: let us accufe ourfelves firft. 
So fome interpret that place, Pf. cxix. 98. 
Jam wifer than mine enemies ; q. d. ' Tho' 
mine enemies are witty, and do plot, and 
their malice helps on their invention, yet 
I am wifer, I can find out the ways of 
mine own heart, and mine own evils better 
than all mine enemies.' 

3. Let us exercife ourfelves in great 
things, in the things of God and Chrii>, 
and eternity. Labour to greaten our fpi- 
rits in an holy manner, and be above re 
proach. Surely if our fpirits were but tru- 
ly greatened (I mean not with pride, but 
with the exercifing of our fpirits in things 
that are above the world) reproaches would 
be nothing in our eyes. It is a notable 
exprelTion that John hath againft the evil 
tongue of Diotrephes, He prates again/} 
us with malicious words, 3 Joh. 10. in the 
original it is, he trifles. Altho' his words 
were malicious, and Diotrephes a great 
man, yet all was but trifles, fo high was 
John's fpirit above them. The finking of 
the heart under reproaches argues too vile 
a pufillaniniity, fuch a poor low fpirit, as 

is not confiftentwith the true magnanimi- 
ty of a true Chriftian. 

4. Make we our moans to God, and lay 
our cafe before him, as Hezekiah (when 
Rabfheka came and reviled God, and the 
people of God) he went and fpread the 
letter before God, and made his moan to 
God : fo if we can but do likewife, we (hall 
findunfpeakable rcfre(hments to our fouls, 
and that will be a great argument of our 
innocency. My friends fcorn me, faiJ Job, 
ch. xvi. 20. but mine eye poureth out tears 
unto Cod : and the mouth of the ivickedf 
(faith David) and the mouth of the deceit- 
ful are opened again/} me : they have fpo- 
ken again/} me -with a lying tongue. But I 
gave my/elf unto prayer, Pfal. cix. 2. 4. 

5. Get our hearts quietly and kindly 
to lament the condition of our reproacb- 
ers. Their folly (liould caufe us to pity 
them, to be patient towards them, and to 
pafs by the wrongs they do to us. This 
was one cf the arguments that Abigail 
brought to David to quiet his fpirit that 
was fo ftirred againft Nabal, becaufe of 
his reproaches, 0, faid (he, Nabal is his 
name, and folly is with him, i Sam. xxv. 
25. q. d. It is his folly, David, and there- 
fore rather pity him, David, it is too Iowa 
thing, for fuch a fpirit as David's to be ftir- 
red with folly. Indeed inftead of being 
troubled withrepr6achers,our fpirits fliould 
be moft troubled for their fin ; alas ! they 
fin by their reproaches, and God hates 
them for it. Pride, and arrogance, and the 
evil way, and the froward mouth do 1 hate, 
Prov. viii. 13. If we have any love, we 
fliould think thus; * This poor man, what 
hath he done .' he hath brought himfelf 
under the hatred of God.' O this (hould 
mightily affeft the hearts of the godly. 

3. We muft ' bear reproaches fruitful- 
ly.' Chriftians fliould not think it enough 
to free rhemfelves from reproach, but they 
muft improve it for good ; and to that end; 

I. Confider what ends God aims at by 


S E L F - D 

it, and labour to work tfcem upon our- 
feWes that we may attain to thofe ends. 

[Which ends are,To humble our pride; 
to make us circumfpe£l in our walk ; to 
lead us to felf-acquaintance, and an ex- 
amination into our temper and conduft ; 
To raife in us a fpirit of moderation and 
charity, patience and forbearance; To 
wean us from this world, and to raife us 
to the hopes of a better ; and excite our 
truft in God, the clearer of our good name.] 

2. Draw what good inflruftions we can 
from the reproaches of others, as thus ; 
when I hear men reproach and revile, 
* Oh, what a deal of evil is there fec'retly 
in the heart of man that is not difcovered 
till it have occafion ?' Again, * Do I fee 
another fo vigilant over me to find out any 
thing in me to reproach me ?. how vigilant 
(hould I be over myfelf to find out what^ 
is in me to humble me ?' 

3. Set upon what duty God calls for at 
the prefeni ; * The Icfs credit I have in this 
world, the more credit let me defire after 
in heaven ; if there be a breach of my name 
here, let me feek to make up my name in 
heaven. [To which may be added, That 
the more we are reproached for what is 
bad, we ought to excell in what is good. 
It is the duty, and will tend to the honour, 
of a man, whenever he is calumniated, to 
fludy to be quite the reverfe of what his 
enemy reprefents him to be. To this pur- 
pofe the apofllePeter exhorteth, i Pet. iii. 
16. Having a good confcience, that ivhere- 
gs they fpeak evil of you, as of evil doers y 
they may be afhamed that falfely acciife 
your good converfation in Chrifi.'] 

4. We muflbear reproaches joyfully and 
triumphantly. JVe glory in tribulation, faid 
Paul, Rom. v, 3. And // / muj} needs 
glory,! will glory in things concerning mine 
infirmities. 2 Cor. xi. 50. By infirmities, 
we are not (fay fome) to underftand the 
infirmities of fin, but his weaknefs and e- 
vils that he endured for Chrift. Therefore 
/ take plea fur e in infirmities fin reproaches. 

E N 1 A L. 171 

in necefilties, in perfecutiotts , in difirefies 
for Chrifi" s fake, 2 Cor. xii. 10. Jerom 
Upon that, Bleffed are you when menfhall 
fpeak evil of you, and revile you, Matth. v. 
ir. * O, fays he, who would not be 
willing to fuffer ? who would not wifh to 
be perfecuted for righteoufnefs fake ? who 
would not defire to be reviled ? Oh that 
all the rout of unbelievers would perfecute 
me for righteoufnefs fake ; " I would this; 
foolifh world would all rife up againft me 
to reproach me.' (Hierora. Epifl. to O- 
cean.) "W^hen Chrifi appeared to Saul, he 
cried, Sauly Saul, why perfecute fi thou me? 
Who art thou. Lord? anfwered Saul. / am 
Jefus of Nazareth, replied Chrift, A<Sts. 
xxii. 7, 8. But why Jefus of Nazareth? 
doth any good come out of Nazareth ? 
Surely there is fomething in this ; he faith 
not, I am the Son of God, thefecond per- 
fon in the trinity, the king of the church; 
no, but I am Jefus of Nazareth ; that was 
a reproach caft upon Chrift, and Chrifi 
glories in that. Reproaches are the enfigns 
of heavenly nobility, Chriftians therefore 
fhould not fear them,but bear them joy fully. 
5. We muft return good for evil, and 
then we come to the top of Chriftianiiy. 
This is a fign of great progrefs in religion: 
' If I be weak, faith one, perhaps I may 
pardon one charging me falfely, but if I 
have profited, although not altogether per- 
fe<ft, I hold my peace at his reproaches, 
and anfwer nothing; but if I am perfeifV, 
I then blefs him that reviles me, according 
to that of Paul,being reviled we blefs.' (Am- 
brof offic. 1. I . c. 48.) If we can do thus, if 
we can heartily pray for our reproachers, 
and defire good to them, and fo heap 
coals of fire upon thtm, this is a great fign 
of grace. Blefs thtm, faith Chrift, that 
curfe you, pray for them that defpitefully 
ufe you, that you maybe the children of your 
Father, etc. Mat. v. 44, 45. Why ? were 
they not children before ? yes, but this de- 
c!ares it, now God owns them for his chil- 
dren indeed. And thus much of* denying 
- 2 our 

J 72 


our common ends, Profit, Pleafure, and 


OJ the dental of our very beings our Itfcy 

for Jefus Chrifl ; and fir ft of cautions. 

I Have done with the Denial of Natural 
Self in regard of Well-being. I fhall 
now confider the denial of Natural Self 
in regard of very being, and fo it imports 
our life, together with the faculties and 
powers of nature, our Underftanding, 
"Will, AfFeftions, Senfes, flefhly MemberiT; 
all within us muftjje * captivated to the o- 

' bedience of Chrift,' and all without us mufl: 
endure to fuffer for the name of Chrift. 

Por them we call faculties or powers of 
nature, as the Underftanding, Will, Af- 
feftions, Senfes, I Hi all difpatch in a word. 
I. The Underftanding muft be captivated 
as it hinders from Chrift. Suppofe the 
u-ord of Chrift be contradifled or check'd 
by way of reafon or underftanding, as in 
the buftnefs of the trinity, union of two 
natures, refurre6tion of the body ; in this 

. cafe I muft deny my reafon, and believe 
Chrift; I muft bow down and wordiip, 
I muft captivate my underftanding to the 
obedience of faith. We fee by experience, 
thofc are fooneft brought to Chrift who for 
the raoft part are foolifti, llmple, and of 
weak conceits ; whereas thofe who have 
been moft famous for worldly wifdom and 
underftanding, they have been hardly 
brought to the fubjeftion of God's wifdom 
and truth. [Not that Chriftianity is a re- 
ligion for fools, and perfons of an eafy 
faith ; no, it is wife in itfelf, has had men 
of the greatcft abilities, and moft diftin- 
jTuillied for wifdom, for its profeftors, and 
folemnly requires the exercife of wifdom 
and mens rational faculties, towards their 

erabracement of it, nay, and commends 
a free inquiry into it, as in the exam- 
ple of the Bereans ; but the meaning of 
our author is, That fimplicity of mind 
and an honeft heart with a weak head, will 
better difpofe a man for the reception of 
the gofpel, than much knowledge and wif- 
dom, without fjncerity and probity of 
heart.] This is that which the apoftle doth 
teach. Not mofjy wife, not many inighty 
are called^ etc. IVe preach Chrift crucified, 
unto the Jeivs a ftuwbling block, and to the 
Grecians fooUPmcfs. i Cor. i. 23. 26. 

2. The will muft be renounced in re- 
ference to Chrift. Servants muft not fol- 
low their own will, but their mafters di- 
redtions ; how much more ought we who 
always may juftly fufpc(5l our felves, and 
can never fufpeft the will of Chrift, it be- 
ing the fquare of right ? For therefore is a 
thing good, and juft and equal, becaufe 
God wills it; hence f our will, if good, 
yet fometimes it muft be denied ; that if 
evil, and contrary to the will of God, it 
muft be fubdued. It is meet that Hagar 
fhould ftoop to Sarah, our will to Chrift's 

^, *■ Our afteflions and fenfes muft be 
denied,' both as good, and as they areche- 
riihers of evil, or oppofers of good. This 
latter is that crucifying of the fief?, ivith 
the lufis and afi'ciiionSy which the apoftle 
mentions. Gal. v. 24. But all thefe being 
within the compafs of natural life, I fliall 
only infift on that Self which we call Life. 
And concerning which, as in the former, 
I fliall give fome cautions and diredVions. 

The cautions are thefe. i. That our be- 
ing, or life ' is in itfelf the gift of God and 
thebleflingof God.' It was God thztbrea- 
thed into man the breath of life y Gen. ii. 7. 
The Spirit of God hath made me, faid Elihu^ 

I Voluntaics non folum niahi, fed ir bmas abnc^emus, niquc enim in Chrifto fucrunt mft !o>k!r, & itihilonnnus eum il- 
las abncgajji leghnui. Joli. v. 30. Luke xxii. 41. Non tneii vohintus, fed tuafut. That is. Wc mull deny our own 
will riot only when bad, but even, fometimes, wlien good : for, though ChrifVs will was perfe<f^iy good, yet wc 
read that he deiMcd it, fajiing to God, Nft mj -will, but Thing bt deiu. John v. 30. Luke ax- 41, 



and the breath of the Almighty hath given 
me life. Job xxxiii. 4. He gives it, for he 
is the fountain of it. With thee is the 
fountain of life, and in thy light fh all ive 
fee light, Pfal. xxxvi. 9. This was the fum 
of Paul's fermon to the Athenians, He giv- 
eth to all life, and breath, and all things ; 
and to this purpofe he cites Aratus, one of 
their "Greek poets, In him ive live, and 
move, and have our being, A6ls xvii. 25, 
28. And as it is the gift, fo it is the blef- 
ling of God ; hence the promife of life, 
and of long life is made to obedient chil- 
dren, Exod. XX. 12. and this turned unto 
a prayer by the believing parents, it is u- 
fually called by the name of Blefling. 

2. Notwithftanding it is the blelling of 
God, yet we muft deny it for God. As 
in thefe cafes. 

I. As a facrifice. If God will rather be 
honoured by the death, than by the life, 
by the fufFerings, than by the fer'vices of 
his faints, in this cafe we fliould be willing 
to fubmit to God, Thus many of the 
martyrs who had opportunity offiight, yet 
tarried to witnefs the truth, and gave their 
lives to the flames for it. It is not what 
I, or others may think, that God will be 
honoured this way or tiiat way, but we 
fhould obferve what is God's will, and 
which way God will be honoured. All 
our intentions and aims at the glory of 
God are nothing, GocI cares not for them, 
if they be out of his way. It was an ex- 
cellent reiblution of David, If I floall find 
favour in the eyes of the Lord, he will 
bring me back again; but if he thus fay, I 
have no delight in thee, behold here I am, 
let him do to me as Jeemeth good to himy 
1 Sam. XV. 25, 26. 

2, As a temptation. Thus rather than 
fin, the primitive Chriftians, when appre- 
hended, choofe willingly to die. We have 
a notable ftory of that heroical mother, 
and her feven fons, 2 Mac, vii, who ra- 
ther th:in they would break God's law in 
eating forbidden meats, they died one af- 

DENIAL. 173 

ter another, the mother in the tnean whil^ 
being content to fee them all butchered be- 
fore her eyes, and laft of all fhe dying al- 
fo. Surely life is nothing in comparifon of 
thofe glorious invifible rarities which fin 
may hinder us from ; and therefore if it be 
on this condition, that we may avoid fin, 
that we may be fure of the main, that by 
lofing life we may go to Chrrfi, in whon> 
we (hall find, with an infinite overplus, 
whatfoever we can lofe for his fake;, then 
we mull deny life itfelf. 


Of the Manner of denying our natural Life 
for Jefus Chrifl. 

TH E direOions of felf-denial in re- 
fpeft of our natural being, or life, 
are thefe. 

* I. Apprehend God's love to our fouls 
in his Son : He thought nothing too good 
for us, Godfo loved the world, that he gave 
his only begotten Son, John iii. 16. and 
this he did for us ivhen ive were enemies, 
Rom. v, 8. Nay, God hath not only giv- 
en us his Son for a faviour, but he hath 
given us himfelf for an hufband ; now as 
the hufband loves all his family, but gives 
himfelf to his wife, lo God beftows hisy^« 
to fhine, and his rain to fall on the good 
and bad, but he gives himfelf only to his 
faints, O let us apprehend this love, let 
us often by fad and folemn meditation re- 
new the fenfe of this love to us in Chrif}, 
and we cannot but give up all we have, and 
all we are, to God, 

2, Get we a fovereign love to God a- 
gain- It was from this fovereign love that 
thofe admirable Self denials of the martyrs 
fprung ; we muft not think they had bo- 
dies of brafs, or mufcles of fiecl, or that 
they were not as fenfible of torments as 
others were ; Oh no, it was their love to 
God did fwallow up all; as the heat of a 
fever fwallows up the heat of an ulcer, or 
as the heat of a fire fwallows up the heat 
of a fever y fo the heat of the martyrs love 


174 SELF-D 

\o Cod fwallowed up the heat of all fires, 
together with the heat of all loves to their 
wives, children, friends, and their own 
lives. , 1 deny not but we may love thefe 
comforts with a fubordinate love, as an 
buiband will allow that his wife ftiould love 
her friends with an inferior love, only the 
prime love muft be kept for him ; nor wilt 
it be fufficient that (he love her hiifband 
better than many thoufands, if there be one 
in her affeftions before him ; fo it will not 
be fufficient that we love the Lord better 
than many things, but we mufllove him bet- 
ter than every thin^. Such a love was in Paul, 
l*hil. iii. 7. and in the brethren -who loved 
not their lives unto the death, Rev. xii. 1 1. 
We muft love the Lord above all, not fub- 
ordinately as a creature, but fovereignly 
as a Creator. 

3. Let us cleave to God with ftedfaftnefs 
and refolvedncfs of fpirit, come what will 
come. Thus Barnabas exhorts the bre- 
thren, that with purpofe of heart they would 
cleave to the Lord, A£ls xi. 23. Thus 
Daniel was purpofed not to defile himfelf 
\vith the portion of the king's meat, tho' 
it coft him his liberty or life, Dan. i. 8. 
David could fay, that the princes fpake a- 
gainft him, and the princes perfecuted him, 
yet he was refolved, and his refolution was 
ys ftrong as an oath, / have /worn, and 
ivill perform it, that 1 will keep thy righ- 
teous judgments, Pfal. cxix. 23, 161, 106. 
1 his is the nature of Clhriftian refolution, 
that it choofes that which the Spirit reveals 
to be good, noiwithftanding all oppofiti- 
ons that come betwixt. AVhen credit, and 
profit, and vain fears put in, and fuggeft 
that the witnelfing of fuch truths may coft 
us our life; refolution anfwers all, * It mat- 
ters not, fo 1 can retain Chrift, tell me not 
of the difficulty of the way, only kt me 
know which is the way; I am refolved to 
follow the Lamb whitherfocver he calls me; 
I know there is no threatening fo terrible as 
Chrift's is, no promife fo fweet as Chrift's 
is, no command ("0 holy as Chrift's is, and 
therefore I am refolved to cxpofe myldf 

EN J A L. 

to drink that cup, how bitter foever, which 
my Father (ball give to drink.' 

4. Endeavour after a difpofition or habit 
to lay down life for a good confcience. It 
is a true faying, that ' Kone are faved but 
martyrs ;' I mean, martyrs either aftually or 
habitually, having faith enough to encou- 
rage, and love enough to conftrain them to 
bemartyrs, if the honour of their profefTion 
fliould require it. This takes away their 
obje(ftion who fay, * It is harfh and unfea- 
fonable to trouble us now with any thorny 
difcourfe of martyrdom.' i. We muft 
know that the habit of martyrdom is in- 
cluded in the moft fundamental principles 
of Chriftianity, and therefore they deferve 
no anfwer but filence, who think a dif- 
courfe of it at any time harfh and unfea- 
fonable. 2. The church never enjoys fuch 
a calm, but a terrible ftorm may unexpec- 
tedly dafh it away, and therefore there is 
no man, though born in the moft peacea- 
ble time of the gofpel, but ere the glafs of 
his life be run out, he may be overtaken 
with a fiery trial. 3. There is no profef- 
for of the gofpel, though he live and die 
during the,publick tranquillity of it, but he 
may privately be brought to that plunge, 
that cither he muft hazard his life, or elfe 
in fomc fearful horrible manner, againft 
his confcience, difhonour Chrift; as, fup- 
pofe a ruffian, that had no religion of his 
own, ftiould pull any of us into a corner, 
and with a naked blade, either make us 
forfwear our religion, or lofe our life. 4. 
As the prophet E/.ekiel forewarned the 
Jews, JVe have had mifchief upon mifchief 
and rwnour upon rumour, Ezek. vii. 37. 
and if mifchief and rumours continue, and 
multiply upon us as fait as they have done 
of late, the days may be fooner upon us 
than we are aware, when there may be too 
much occallon to pi^dfife this point oi{c\{' 
denial, and no time to preach it ; howfoe- 
ver, let 11s feek of God for the habit or dif- 
pofition of it, for that is fundamental, 

'^. Maintain « godly jcalouly and fear. 


S E L F - D 

of our own hearts; for want of this all 
the difciples fainted, efpecially Peter, and 
/hamefully denied Chrift. Memorable is 
that ftory of Pendleton and Sanders; San- 
ders was fearful he (hould endure the fire; 
Pendleton feemed refolute/Be not fearful,' 
faid he to Sanders, * for thou ihalt fee me, 
and this fat flefh of mine fry in the fire be- 
fore I will yield.' Yet he that was fo ftrong 
in his own flrength fell away, and the o- 
ther, fo fearful, was enabled by God to 
burn for his truth. To fear martyrdom, 
and to pray againft it, with fubmiftion to 
God's will, is warranted by our Saviour's 
own example, He prayed earnejlly, that if 
it "ujere pojpblej the cup might pafs away 
from him ; but ftill with fubmiJfion to his 
Father's pleafure. That place concerning 
our Saviour, is very remarkable, Who, in 
the days fif his flejh, ivhen he had offered 
up prayers and fupplications^ ivith flrong 
cries and tears unto him that xias able to 
fave him from deaths and ivas heard, in 
that he feared, Heb. v. 7. Heard ? how 
was he heard ? Not in removing the cup 
from him.but in ftrengchening him to drink 
it with viftory. If we pray as Chrift pray- 
ed, the cup (hall be removed from us, or 
fweetened unto us. 

6. Refill: wherein we can, flefhiy im- 
pediments ; for the fle/h will be ready by 
all means to hinder us from offering this 
facrifice to God. As, i. By difiinftions. 
Is a man refolved to hold his eftate, liberty, 
life, come on what will ? fuch a one ne- 
ver wants a difiindion to mock God 
withal ; fo the teachers of circumcifion at 
Galatia. ^^s many as defire to make a fair 
Jhevj in the flefo, thefe confirain you to be 
circumcifed, only left they Jhould fuffer 
perfecution for the crofs of Chrift, Gal. vi. 
12. They did not fee, but to avoid per- 
fecution, they might preach circumcifion, 
being they did it pro abundanti cautela^ 
* in a cautious manner,' not to overthrow 
the faith of Chrifl: crucified, but for their 
fecurity. Such diAin^ons many ufe at thefe 

E N I ^ L. 175 

times. 2. By perfuafions. Thus carnal 
reafon pleads the cafe, * Give a little to the 
times, fave thyfelf and thine.' Or thus, 
* What, are you the only quickfighted 
men ; wifer than a church, than a ftate ? 
May there not, will there not, a law come 
out in a moment, whereby you may be 
defranchized, or exiled, or banifhed, or 
burned ?' But to anfwer thefe reafonings,.. 
remember Chrift's anfwer to Peter, Get 
thee behind me, Satan, for thou favour- 
efl not the things of God, but of men^ 
Matth. xvi. 23. A certain perfon perfuad- 
ing another to recant the truth, told him 
that he fpoke to him out of love. * O 
yes,' faid the martyr, *I confefs it,but there 
is fomething in you that is mine enemy, 
meaning the flefh.' And it is faid of Mr. 
Hooper, than when a box was brought, 
and laid before him on a fiool with his 
pardon from the queen in it, if he would 
recant ; he being now at the flake, at the 
very fight of it cried out, * If ye love my 
foul, away with it, away with it.' 3. By 
terrors. Thus when the Spirit of God 
had fuggefted unto Spira to fuffer, or if 
he doubted of the iffue to go away 
though never fo far rather than deny the 
Lord of life, prefently the flefh begun in 
this manner, * Be well advifed, fond man, 
confider reafons on both fides, and then 
judge. Dofl thou not forefee what mifery 
this raflinefs will bring upon thee ? Thou 
ftialt lofe thy fubflance, thou fiialt under- 
go the moflexquifite torments that malice 
can devife, thou fhalt be counted an he- 
retick of all, and thou fhalt die fhameful- 
ly. What thinkefi: thou of the flinking 
dungeon, the bloody ax, the burning fag- 
got ? Wilt thou bring thy friends into 
danger } thou haft begotten children, wilt 
ihou now cut their throats ?' It concerns us 
in this cafe to outwit the flefti ; If it tells 
us of prifonsjlet us tell it how much more 
terrible is the prifon of hell ; if it prefent 
to us the condemnation of tribunals, di(>> 
we prefent to it that great condemnation o£ 




the great tribunal ; if it threaten us with 
difpleafiire of friends, prcfent to it the dif- 
pleafure of God, and of glorified fpirits. 

7. Confider, and perufe the afts and mo- 
numents of the church in the cafe of mar- 
tyrdom. Others fufFerings cannot but be- 
get fome rcfolutions in us. And herein if 
\vc begin with the beginning of the world ; 
As foon as we hear of any work of religi- 
on, we hear of the perfecution of Abel. 
Noah's ark on the waters was a type of the 
Condition of the church of Chrift in afflic- 
tions? What hard things did Abraham, and 
the reft of the paTViarchs endure in their 
generations ? Hiflory tells us, that Ifaiah 
■was fawn afunder with a wooden faw ; Je- 
remiah was put into a dungeon, (licking 
in the mire, as fome ftories fay, even tip 
to the ears, and after was ftoned to death; 
Ezekiel was flain in Babylon ; Micah was 
thrown down from a fteep place, and his 
neck broke ; Amos was fmitten with a club, 
and fo brained. Tl>e ftory of the perfecu- 
tion of the Maccabees, prophefied, Dan. xi. 
36. and recorded by the apoftle, Heb. xi. 
3^, is exceeding lamentable; The Text 
fays that they were tortured, mocked, fcour- 
ged, imprifone d,J} one d, fawn afunder, (lain 
with the Jword, wandered up and down in 
Jloeep-fkinSy and goat- [kins ^ being deftitute, 
alfltcled, tormented, they wandered in dc- 
ferts, and mountains, and dens, and caves 
in the earth. And for the Chriftian church, 
we know what Chrifl himfelf, the great 
leader of his people* fuffered : "When Ste- 
phen, the firft Chriftian martyr, was fton- 
ed, Doratheus witnefteth that two thoufand 
of others who believed on Chrift were 
put to death the fame day. That many 
fuffered in thofe very times, is plain to me 
from thofe very texts, .4nd Saul made ha- 
vock of the church : Jnd Herod vexed the 
church, Afts viii. 3. and xii. i. E/fe what 
Jhall they do who are baptized for the 
dead, if the dead rife not at all? why then 
are they baptized for the dead? I Cor. xv. 
iy. This place is difficult, and many in- 


terpretations are given of it; but this I pre- 
fer, as being moft agreeable to the fcope 
of the apoftle; Elfe what foall they ^(?(wh3t 
(hall become of them, in what miferabie 
condition were they) who are baptized 
(with their own blood, not only fuffering 
grievous torments, but even death itfelf) 
for the dead (for the caufe and quarrel of 
the dead, for the faith of them that now 
are dead, and in fpecial, for maintaining 
this very article of the refurreiftion of the 
dead). The force of this argument is very 
evident, and it well agrceth with the argu- 
ment of the apoftle, that en lueth,ver. 30, 31, 
32. IVhy ftand we in jeopardy every hour? I 
proteft by our rejoicing which I have in 
Chrifi, I die daily. And ij I have fought with 
beafh at Ephefus after the manner of men, 
what advantageth it tne, if the dead rife not 
at all? As for the word Baptizing, it is on- 
ly fo taken frequently by the fathers,, and 
fchoolmcn, who ufually diftinguiih bap- 
tifm into Baptifma flaminis, fluminis, et 
fanguinis, Of the Spirit, water, and blood; 
but alio in fundry places of fcriptxue, as 
IMatth, XX. 22. Mark x. 38, 39. Luke xii. 
50. I have a baptifm to be baptized with, 
and how am fftraitned till it be accompli- 
fjed. All the apoRlcs, after many fore 
and grievous aftliflions, fuffered many vio- 
lent deaths, John only excepted, who yet 
was banifhed into Patmos, and by Domi- 
tian thrown into a tun of fcalding lead, 
though by a miracle delivered. Brightman, 
fpeaking of the ftories of thofe times, fays, 
* That every page and leaf is, as it were, 
all red coloured in blood.' The covenant 
of grace is a bloody covenant, both in re- 
gard of the blood of Chrift firft fealing it, 
and the blood of the blefled martyrs adding 
likevvife their feals in confirming it. 

It is a moft heartbreaking meditation 
to confider the ragings, madnefs, and fiuy 
of the heathcnagainft ihcChriftiansin thofe 
times. Hierom, in an epiOle toCromatius, 
fbys, ' that there was no day in a whole 
year, unto which the number of five thou- 


S E L F - D 

fand martyrs cannot be afcribed, except 
only thefirftday of January.' All the poli- 
cy, wit, ftrength and invention of men 
and devils were cxercifed and ftretched out 
to the titmoft, for the devifing the mod 
miferable torments, and exquifite tor- 
tures ; as plates of iron burning hot, laid 
upon their naked flefh ; pincers red hot 
pulling off the flerti from the bones; bod- 
kins pricking and thrufting all over their 
bodies ; calling into lime-kilns, and into 
caldrons of fcalding lead ; whipping until 
almoftallthe fledi was torn off their bodies, 
and their bones and bowels appeared, and 
then laid fiat upon fliarp fliells and knives; 
their (kins were Head off alive,and then their 
raw flefli was rubbed with fait and vine- 
gar, their bodies were beaten all over with 
clubs until their bones and joints were beat- 
en afunder ; they were laid upon gridirons.* 
roafled and bafted with fait and vinegar ; 
one member was pulled from another ; by 
faftening them to boughs of trees, they rent 
their bodies afunder ; they were tofTed 
upon the horns of bulls, with their bowels 
hanging out ; they were caft among dogs 
to be devoured ; they were put under the 
ice naked into rivers ; they were tor- 
tured on the rack, on the wheel, and on 
the gibbet with flaming fire under them ; 
they made it their fports to fee them 
devoured by wild beafls ; and in the night, 
inftead of torches, they burn'd the bodies 
of the faints to give them light for their 
paftimes. In after-times antichrifl: began 
to rife, and to bring a fearful darknefs o- 
ver the face of the church ; of which times 
the Holy Ghoft prophefied, Rev. viii. 12. 
The moony and fun, and ftars ivere fmitten. 
Never will be forgotten thefe lamentable 
extremities that God's poor people then 
endured ; large volumes are extant, the 
reading whereof might caufe the hardeft 
heart that lives to break. O let us warm 
our hearts at thefe fires ! Let us perufe 
and condder thofeadls and monuments of 
the church in the cafe of martyrdom. 

2 A 

E N I A L. 177 

8. Be acquainted with the promifes of 
Self-denial ; have always a word at hand 
to relieve ourfelves withal in the worfl of 
fufferings. Mow thefe promifes are of feveral 
forts. I. Of ajfiftance^h.xyi. 18, Pf. xxxvii. 
24. Pfal. xlvi. I. to the end. 2. Ofaccep- 
tanccj Exo. ii. 24, 25. Exo. ili. 7. 1 Pet. 
ii. 20. 3. Cf reivard. Mat. xlx. 29. Luke 
xviii. 30. And again the promifes of reward^ 
are, 1. Of this life. He that Jotfakes all for 
Chrifl (l)a\l receive an hundred fold, faith 
Matthew : Manifold more in this prefent 
time, faith Luke ; the joy, the peace he 
ihall have in his confcience fliall be many 
times an hundred times better than the 
comfort ofall thefe outward things. * O but 
(may fome fay) what will become of my 
pofterity ? Peace of confcience, and joy 
in the Holy Ghoft redounds only to my 
felf, but for my children, I fliall leave them 
fatherlefs and helplefs :' To this by way of 
anfwer ; God often ftiles himfelf the Father 
of the fatherlefsy and if of any fatherlefs, 
then furely of thofe whofe parents have 
lofl their lives for Jefus Chrifl. Leave 
thy fatherlefs children, faith the Lord, / ' 
tvill pre ferve them alive, and let thy widows 
truf} in me, Jer. xlix. 1 1 . 2 . Of eternal life, 
fuch fid all inherit eternal life, Matth. xix. 
29. Mark x. 30. Luke xviii. 30. ' Be of 
good comfort,' (fald Bradford to his fel- 
low martyr,) * we fliall have a merry fup- 
per with the Lord this night.' Chriftians ! 
"What would we have ? the foul indeed is 
of a large capacity, all things here below 
can never fatisfy it, but eternal life ; 
the inheritance above will fill the under- 
flanding with knowledge, and the will with, 
joy, and that in fo great a meafure, that 
the expeftation of the faints fhall be ex- 
ceeded ; for he jloall be admired of than 
that believe, 2 Thelf. i. i6. 

9. Mind the principle that mufl carry 
us through death, and make death itfelf 
honourable. We read Heb. xi. 3.^, '>,$* 
37. that by faith fome quenched the 
violence of fire ; Others ivere tortured. 



They 'were /ioned, they -were fawn afun- 
der, they were tempted, they were /lain 
•with the/word ; and all this by faith. Faith 
\i the grace that enables us to deny our- 
felves, yea, life itfelf ; other graces may 
do much, but faith hath the principal 
work in this. By faith ye f}and, faid the 
apoflle to the Corinthians, chap. i. 24. it 
is faith that makes a man ftand in his 
greateft trials, and therefore when Chrifl: 
faw how Peter (liould be tempted, he tells 
him that he had prayed that his faith 
fhould not fail, Luke xxii. 32. noting that 
while his faith heli^ all would be fure; 
'faith in this cafe is like the cork that is u- 
pon the net, though the lead on the one 
'ii^t fink it down, yet the cork on the o- 
ther fide keeps it up on the water : David 
frofeffed, that he had fainted, unlefs he had 
believed, Pfalmxxvii. 13. Believing keeps 
from fainting in the time of trouble. 

10. When fufferings come, then ftir 
up, and put forth the grace of faith in 
the exercife of it : Look up to God for 
flrength and afliftance, commit ourfelves 
and caufe wholly to him, plead the pro- 
mife, plead our call that he hath called us 
to this, plead the caufe that it is his. Mr. 
Tindal in a letter of his to Mr. Fryth who 
was then in prifon, hath four expreflions 
of the work of faith in the time of fuffer- 
ing ; * If you give yourfelf, caft yourfelf, 
yield yourfelf, commit yourfelf wholly, 
and only to your loving Father, then fhall 
his power be in you, and make you ftrong, 
he fti^all fet out his truth by you wonder- 
fully, and work for you above all your 
heart can imagine.' But becaufe faith is 
the root, or principle of Self-denial in this 
cafe of fuffcrings, I fliall therefore pro- 
pound two queftions in the following 

Queft. I, What are the differences be- 
twixt faith and pride of heart in fuffcr- 
ings ? 

I anfwer, i. If pride be the principle, a 
plan is ready to put forth himfelf though 


he be not called : It Is true that in fomc 
extraordinary cafes, a man may have an 
inward calling by fome extraordinary mo- 
tion of God's Spirit, as fome of the martyrs 
had ; but in an ordinary way, a gracious 
heart fears itfelf, and dares not venture till 
God calls, it depends more upon God's call, 
than any ftrength it hath to carry it thro'. 

2. If pride be the principle, a man cares 
not for God's name any further tha n 

is interelled in it ; flaould God ufe others 
to honour his name, and he no way come 
in, he regards it not. 

3. If pride be the principle, a man doth 
not fo much ftrengthen himfelf with the 
confolations of God ; or the fweet of the 
promifes, as he doth with his own felf- 
proud thoughts ; the heart is not fo much 
taken xip with the glorious reward of God 
in heaven, as with fome prelent felf-good 
here : whereas faith is altogether for fpirit- 
ual and fupernatural good, it carries the 
foul beyond all prefent things. 

4. If pride be the principle, there is na 
good got by [ufferings, the foul doth not 
thrive under them, it doth not grow in 
grace by them, it grows not more holy, 
more heavenly, more favoury in all the 
ways of it, the luflre and beauty of godli- 
nefsdoth notincreafe upon fuch a one, he 
is not more fpiritual, he doth not cleave 
clofer to God, he is not more frequent 
with God in fecret, he doth not enjoy 
more inward communion with God than 
formerly ; but if faith be our principle in 
fuffering, there is never fuch thriving in 
grace as then, then the Spirit of glory and 
of God ufeth to reft upon God's fervants j 
a godly man's fervice prepares him for fuf- 
fcrings, and his fufferings prepare him for 
fervice ; the church never ihined brighter 
in holinefs than when it was under the 
greateft perfecution. 

5. If pride be the principle, there is not 
that calmnefs, meeknefs, quietnefs, fweet- 
nefs of fpirit in the carriage of the foul in 
fufferings, as where faith is : Pride cauf. 


S E L F'D 

eth the heart to fwell, to be boiftrous and 
difquiet, to be fierce and vexing, becaufe 
it iscroffed ; but faith brings in the Spirit 
of Jefiis Chrifl, and that was a quiet and 
meek Spirit in fufFerings, as the Jheep be- 
fore the fhearer, Afts viii. 32. When he 
•was reviled, he reviled not again, I Pet. 
ii. 23. Where is reviling and giving ill 
language, there is pride ftirring in that 
heart. Cyprian fpeaking of the martyrs 
contemning death, faith, * We fee not 
that humble loftinefs, or that lofty hu- 
mility in any but in the martyrs of Jefus 

6. Ifpridebethe principle, there is join- 
ed with that man's fufferings a defire of 
revenge; he would, if he could, return 
evil for evil, and doth as far as he dares ; 
but thofewho have faith to be their prin- 
ciple, they commit their caufe to God ;^ 
* though men curfe, they biefs ; they can 
heartily pray for their perfecutors,as Ghrift 
and Stephen did for theirs :' The Banner 
over a gracious heart, in all troubles that 
befals it, is love ; and therefore whatfo- 
ever the wrongs be that are offered to fuch, 
there is flill a fpirit of love preferved in 

Queft. 2. Wherein lies the power of 
faith to carry us through fufferings and 
death ? 

I anfwer, i. Faith difcovers the reality 
of the beauty and excellency of fpiritual 
things, which before were looked upon as 
notions, conceits, and imaginary things ; 
hence Faith is defcribed to be the fubflance 
of things hoped for, and the evidence or de- 
ntonflration of things not feen, Heb. xi. I. 
The things of Ghrift, of grace, of heaven, 
what poor empty notions were they to 
the foul, what uncertain things, before 
faith came in ? But faith makes them to 
be glorious things ; Faith difcovers fuch 
real, certain excellencies in them, and is 
fo fure,that it will venture foul and body, 
it will bear any hardftiip, yeait will venture 
the infinite lofs of eternity upon them. 

2 A 

EN lA L. 179 

2. Faith makes the future good of fpiri- 
tual and eternal things to be as prefent to 
the foul, and works them upon the heart 
as if they did now appear. This comes 
to pafs, becaufe faith fees things as the 
word makes them known, it pitches up- 
on the word in that way that it reveals 
the mind of God ; now the word fpeaks 
often of mercies that are to ,corae, as pre- 
fent things. Break forth into joy, fing to- 
gether, ye IV a fie places of Jerufalern, for 
the Lord hath comforted his people, he hath 
redeemed Jerufalern, Ifa. liii. 9, 10. Thus 
the prophet fpeaks of the deliverance of 
the church from captivity, as a thing al- 
ready done, which was not fulfilled many 
years after. As foon as Jehofaphat had re- 
ceived the promife, he falls on praifing the 
Lord, as if the mercy were already enjoy- 
» ed, Praije ye the Lord, for his mercy en- 
dureth for ever, 2 Ghron. xx. 17, to 22. 
Ghrift faith of Abraham that he faw, and 
rejoiced, and was glad, John viii. 56. 
Ghrift's day was unto him, as if it had been 
then. And it is faid of the godly who 
lived informer ages, that though the pro- 
mifes were afar off, to be fulfilled, yet 
they embraced them, Heb. xi. 13. The 
word in the original fignifies, they faluted 
them. Nowfalutations are not but betwixt 
friends when they meet together. Faith 
takes hold upon eternal life, 1 Tim. vi. 
19. it takes prefent polfeilion of the glorious 
things of the kingdom of God ; itmakesthe 
foul to be in heaven converfing with God, 
and Ghrift, his faints, and angels already : 
That which is promifed. Faith accounts it 
given. And the land which I gave to Abra- 
ham, to thee will I give it. It was only pro- 
mifed to Abraham, but Abraham's faith 
made it to him as given, Gen. xxxv. 12. 

3. Faith makes ufe of things part as if 
they were prefent. i. It makes ufe of 
God's mercies to our forefathers ; thus 
the church makes ufe of the mercy of 
God to Jacob, when he wreftledwith him, 
and prevailed, as if it were a prefent mercy 
2 to 



to themfelves. lie hadpoiver over the an- 
gel, and prevailed, he xvept, and made 
fupplicatioa unto him, he found him in 
Bethel, and there he /pake ivith us, Hof. xii. 
4. not 'only with Jacob, but with us, q. d, 
"VVhatfoever mercy God fhewed to him, 
we make it ours. God [pake ivith us. 
Thus David and his people did, when he 
faid, He turned the fea into dry land, they 
luent through the flood on foot, there did 
ive rejoice in him, Pfalm Ixvi. 6. The 
comfort of the mercies of God for many 
years pafl to their fore-fathers, they make 
as theirs, there di4^ lue rejoice in him. 2. 
Faith makes ufc of all the promifes that 
<7od hath made to any of his people, iho' 
.never fo long ago, yea, it fetcheth out the 
comfort of thefe promifes, as if they were 
made now to us. Compare Jofhua i. 5. 
with Hcb. xiii. 5. God faith to Jolhua, / 
"ccill be ivith thee, I will not fail thee, nor 
forfake thee. This Paul applies to the 
believers in his time, as if it had been made 
to them, Be content, faith he, ivith fuch 
things as ye have, for he hath faid, I ivill 
not leave thee, nor forfake thee. Upon 
this one inftance, whatfoever promife God 
ever made to any of his people fince the 
beginning of the world for anygood,if our 
condition comes to be the fame, faith will 
jnake it her own, as if God had but now 
made it to us in particular. 3 . Faith makes 
»ife of God's former dealings with our- 
felves ; when all fenfe of God's mercies 
fails, that God fcems to be as an enemy, 
faith will fetch life from his former mer- 
cies as if they were now prcfent. I have 
confidered the days of old{S'X\\\\ David) the 
years of ancient time, 1 call to remembrance 
my fong in the night. I faid this is my 
infirmity, but I will remember the years of 
the right hand of the mojl high, Pfalm 
Ixxvii. 5, 6, 10. He checks himfelf for 
doubting of God's mercies, becaufe of 
his former mercies, and he recovers him- 
felf by bringing to mind the former deal- 
ings of God with him. Now ia this work 

of faith what abundance of flrength doth 
it bring in from former mercies, former 
promifes, former dealings \ O this mufl 
needs wonderfully ftrengthen the heart to 
any fuffcring whatfoever. 

4. Faith carries the foul on high, above 
fenfe, above reafon, above the world ; when 
faith is working, Oh how is the foul raifed 
above the fears and favours of men? ' I care 
not (faid Ignatius, a little before his fuf- 
fering) for any thing vifible or invifible, 
fo that I may get Chrilt ; let fire, the crofs, 
the letting out of beaf^s, breaking of my 
bones, tearing of my members, the grinding 
of my whole body, and the torments of 
the devils come upon me, fo that I may 
get Chrifl,' Eufeb. 1. 3. c. 39. Faith puts 
an holy magnanimity upon the foul, to 
flight and overlook with an holy contempt 
whatfoever the world profcrsor threatens: 
faith railes the foul to converfe with high 
and glorious things, with the deep and 
eternal counfels of God, with the glorious 
myfleries of the gofpel, with communion 
with God and Jefus Chrift, with the great 
things of heaven and eternal life. ^len, 
before faith comes into their fouls, have 
poor low fpirits, bufied about mean and 
contemptible things, and therefore every 
offer of the world prevails with them, and 
every little danger of luffering fears them ; 
but when faith comes, there is another 
manner of fpirit in a man, a princely fpirit 
(as Luther calls it) that dares to adventure 
thelofs of life for thenameof Chrift. When 
Valens the emperor fent his officers to 
Bafil to turn him from the faith, they firlt 
offered him great preferments. But Bafil 
rejeded them with fcorn, ' Olier thefe 
things (fays he) to children ;' then they 
threatened him molt grievoufly ; * -Nay, 
threaten (faid Ba(il) your purple gallants, 
that give themfelves to their pleafures.' 
What great fpirits di^ faith put intothofe 
worthies, who through faith fubdued king- 
doms, flopped the mouths of lions, quenched 
the violence of fire f of -weak were made 

firoiig, etc. Heb. xi. 
faith is as glorious a grace now as ever it 
was, and if it be put forth, it will enable 
the foul to do great things ; the raifing 
of the foul above reafon and fenfe, is as 
great a thing as any of thefe ; the faith of 
Abraham was moll: glorious, for which he 
is filled the father of the faithful, and yet 
the chief thing for which he is commend- 
ed, is, that he believed againft hope, Rom. 
iv. i8. When the foul is in fome llrait, 
it looks up for fome help, and fenfe fays, 
it cannot be ; reafon fays, it will, wicked 
men fay, it fhall not be ; yea it may be, 
God in the ways of his providence feems 
to go crofs : as if he would not have it to 
be ; yet, if faith have a word for it, it fays, 
it fliall be : Yea, when God feems to be 
angry, when there appears nothing to 
fenle and reafon, but wrath, yet even then, 
faith hath hold on God's heart, that his" 
hand cannot ftrike. 

5. Faith gives the foul an intereft in 
God, in Ch rill, in all thofe glorious things 
inthegofpel, and in the things of eternal 
life : Faith is an appropriating, an apply- 
ing, an uniting grace ; it is a blefled thing 
to have the fight of God, there is much 
power in it ; but to fee God in his glory, 
as my God,to fee all the majefly, greatnefs, 
and goodnefs of God, as thefe things that 
my foul hath an interefl in, to fee how the 
eternal counfels of God wrought for me 
to make me happy ; to fee Chrifl:, in whom 
all fulnefs dwells, in whom the treafuresof 
all God's riches arc, and all thefe are mine; 
to fee Chrifl coming from the Father for 
me, to be my redeemer ; Oh what a bleffed 
powerful thing is this ! What is all the 
world now to fuch a foul ? Where is all 
the bravery of it, or the malice and op- 
pofition of it i the lofs of outward things, 
liberty or life, are great evils to thofe who 
have no interefl in better, but to fuch as 
have interefl in higher things, there is no 
great matter though they lofe all thefe. 

6. Faith fets all God's attributes on work 


33, 34. Certainly for the good and relief of a believer ; it is 

one thing to have interefl in God and 
Chrifl, and another thing to have God and 
Chrifl working for us. I will not deny 
but God and Chrifl: are working ftill ; yet 
when faith lies flill, and is not a(flive, al- 
though we do not lofe our interefl in God, 
yet we cannot expe6l fuch fenfible mani- 
feflations of God's workings for us. We 
have a notable expreffion of God's flirring 
up his flrength and wifdora for thofe whole 
hearts are right with him'. The eyes of the 
Lord run to and fro throughout the earth, to 
JJjew himfelfftrongfor thofe luhofe heart is 
perfefi toxuards him, 2 Chron. xvi. 9. 
Although we be in the dark, and know 
not how to order our fleps, yet there is 
an infinite wifdom working for us ; al- 
though we have but a little flrength, yet 
if we have faith to fet God's flrength on 
work, -ive foall (as the church of Phila- 
delphia) keep God's word, and not deny his 
name, Rev. iii. 8. Thus much for the de- 
nial of natural Self. 

Of the Denial of religious, gracious, or 
reneiuedSelf; and fir]} of Cautions. 

IMuft now direft in the lafl place how 
we are to deny religious, gracious, or 
renewed felf ; as a man's own Duties, Ho- 
linefs, Righteoufnefs, the graces of the 
Spirit. In profecution of which (as in 
the former) I fliall give fome cautions, and 

The cautions are thefe. 
I. That graces, duties are the fpeclal 
gifts and blefTmgsofGod. It is of the ful- 
nefs of Chrif} that all we have received,, 
even grace for grace, John i. 16. And 
the apoftle tells us. That God hath hlefjed. 
us with all fpiritual blejjings in heavenly 
places in Chrift, Eph. i. 3. Methinks here 
1 fee die tranfcendent excellency of the 
faints, the betternefs of their condition a- 
bove all the men of the world ; if God have 
given a man grace, he hath the beft and 



<;hoiceft of all that which God can give ; 
Cod hath given us his Son, and God hath 
given us himfclf, and God hath given us 
his fpirit, and God hath given us the graces 
of his fpirit ; thefe are the fined of the 
flower, and the hony out of the rock of 
mercy ; they that have this gift need not 
to be difcontented at their own, or envious 
at the condition of any other; they have 
the principal verb, the one neceHhry thing. 
blejfcd he the God, and father of our Lord 
Jefus Cdn-ijl ivho hath thus blejfed us : 
How ? ivtth all fpiritiial blejfings in hea- 
venly places, Epheti i. 3. 

Motwithftanding they are God's fpecial 
gifts, yet we miifl deny themcomparative- 
"ly, and in fome refpefts, as in thefe cafes. 
I. In point of Juftification, in relation 
to righteoufnefs, in comparifon of Chrift, 
in the notion of a covenant of life and fal- 
vation. It is a dangerous thing to hang 
the weight of a foul upon any thing which 
hath any mixture of weaknefs, imperfec- 
tion or corruption in it, as the pureft and 
beft of all our duties have ; it is a danger- 
ous thing to teach, ' That faith, or any other 
evangelical grace as it is a work done by us, 
doth juftifie us :'there is nothing to be called 
our righteoufnefs, but the Lord our righte- 
oufnefs, ]cv. xxiii.6. Faith itfelf doth not ju- 
ftifie habitually, as a thing fixed in us, but 
inftrumentally,as that which receives andlets 
in the righteoufnefs of Chrift fliining thro' 
it upon us ; as the window enlightens by 
the fun-beams which it lets in, or as the 
cup feeds by the wine which it conveys. 
So then in point of juftification ' we are 
to renounce all our duties and graces.' 

2. In point of fan6Vification : for fo we 
are to attribute the ftrength, the power, 
and the glory of all our graces and duties 
unto Jcfus Chrifi, and nothing toourfelves. 
And yet imdcrftand we aright, tho' every 
believer is thus to deny himfelf, in fpiri- 
lual things, even in the point of fan^lifica- 
tion, yet he is not to fpeak evil of the 
grace of God within himfelf; he may not 


mifcall his duties and graces, faying, ' thefe 
are nothing but the fruits of hypocrifie,* 
for then he (hould fpeak evil of the Spirit 
whofe works they are ; neither is he to 
trample or tread on thefe graces of God : 
a man tramples and treads upon the dirr, 
but he will not trample upon gold or fil- 
ver ; why ? becaufe that is a precious 
mettal, and the ftamp or image of the 
prince is upon it : Now our * duties and 
graces, our righteoufnefs and holinefs,'as 
to the matter of juftification, they arenc' 
thing worth, and fo we trample upon all ; 
but as to the matter of fanftification, they 
are precious mettal, and they have the i- 
mage of Chrift upon them, and therefore 
for a man to tread on them, for a man to 
fay, * All this is nothing but hypocrifie,* 
that is not fclf denial ; properly felf-denial 
in fpiritual things, as to the matter of juf- 
tification, * it is to renounce all ;' and as 
to the matter of fa notification, it is to at- 
tribute ' the ftrength, the power and glory 
of all unto Jefus Chrift, and nothing to 
ones felf.' This is true felf-denial. 


Of the manner of denying our religious^ 
gracious, or renewed felf. 

THE directions of Self-denial in refpeft 
of our religious, gracious, or re- 
newed felf, are thefe. 

I . * Be we fenfible of, and humbled for 
our pride in fpiritual things.' There is 
nothing that a chriftian is more apt to be 
proud of than fpiritual things. Before he 
takes up profeflion, poflibly he is proud 
of his cloaths, or friends, or honours, or 
profeftions ; but afterwards there is no- 
thing that he is more apt to be proud of 
than of his parts and gifts, and graces, and 
fpiritual things ; for look, where a man's 
excellency lies, there his pride grows ; now 
the excellency of a Chriftian lies in fpirit- 
ual things, and therefore there his pride 
grows, and there he is nioft apt to be proud ; 
O be we fenfible of tliis, and mourn 




for this ! It was Mr. Fox his fpeech, 
* As I get good by my fins, fo I get 
hurt by my graces'. It is a dangerous 
thing to be proud of a man's duties and 
fpiritual gifts, we had better to be proud of 
clothes, or friends, or honours ; for this 
pride of fpiritual things is diredtly oppofite 
to a man's juftification. The firft ftep to 
humility is to fee one's pride ; the firft ftep 
of Self-denial is to be convinced of one's 
inclination or defire after Self-exalting, 
Self-admiring, Self-advancing. * O what 
a proud heart have 1 1 what a felf-advancing 
heart have I ?' There is no believer but 
he hath fomething of felf ; be he never fo 
humble, yet he hath fomething ftill that 
taftes of the calk ; there was never any 
that was fo transformed, melted or 
changed into the mold of the gofpel, but 
there was ftill fome favour of felf remain- 
ing in him : we had need therefore to be 
jealous of ourfelves, and to watch over 
ourfelves ; and if at any time felf break 
out, if at any time the foul begins to be 
advanced in regard of duty or fpiritual 
things, * let us fall down before God, and 
humble ourfelves for the pride of our 

2. * Look up, and confider the glory, 
purity and holinefs of God.' This con/i- 
deration will humble a foul, and caufe it 
to ' deny itfelf in fpiritual things.' See 
this in Job, no fooner had he a great prof- 
pefl of the glory of God, but he denies 
himfelf concerning his own righteoufnefs, 
which before he flood much upon to his 
friends. I know it is Jo of a truth, but how 
Jhould man be juj} with God ? if he will 
contend with him, he cannot anfwer him 
ene of a thoujand. Job. ix. 2, 3, God's fuf. 
nefs will convince ^s abundantly of our 
emptinefs, his purity will fliew us our fpots,. 
his ali-fufficiency our noihingnefs. When 
Job was brought a little nearer unto God, 
he was more humbled before God. 1 
have heard of thee by the hearing of 
ihe ear, but now mine eye feeth thee. 

Job xlii. 5, 6. (i. e.) * I have a clear- 
er and more glorious manifeftation of 
thee to my foul than ever : I now perceive 
thy power, thy holinefs, thy wifdom, thy 
faithfnlners, thy goodnefs, as if I faw them 
U'ith my eye, wherefore I abhor myfelf ia, 
dull and afhes.' He could not go lower in 
his thoughts of himfelf than this expref- 
fion laid him ; abhorrence ' is a perturba- 
tion of the mind arifing from vehement 
diflike, or extreameft difefteem ;' abhor- 
rence ftri(flly taken * is hatred wound up 
to the height ;' and ' to abhor, repenting 
in dull and aflies,' is the deepell aft of ab- 
horrence : thus low Job goes, not only to 
a diflike, but to the furtheft degree of it, 
abhorrence of himfelf when he faw the 
Lord. See this in Ifaiah, when God came 
near him, and he faw much of God, then 
be cried out, P/o is me, for J am undone^ 
becaufe I am a man of unclean lips. Ifa. 
vi. 5. How knows he that ? Why, mine 
eyes have feen the king the Lord of hofts. 
"What did not Ifaiah know he was a man 
of polluted lips till then .-' yes, but he was 
never fo fenfible of it as then : he faw his 
pollution more than ever by the light of 
the glory of God that flione round about 
him ; he never faw himfelf fo clearly as 
when the majefty of God dazzled his eyes.. 
When the fun (hines bright in a room, we 
may fee the leafl: mote in the air ; fo when 
the glory of God irradiates the foul, we fee 
all the motes and atoms of fin, the leaft 
fpot, and unevennefs of our hearts and 

3. ' Have Chrifl: in eye.' The more we 
fee an humble Chrift, a felf-denying Chrift, 
the more fliall we learn humility and felf- 
denial. Now Chrifi:w2s the molt eminent,, 
tranfcendent example of fcifdenial that 
ever was. He thought it no robbery to be 
equal with God, and yet he humbled him- 
felf and took upon him the form ofajervant, 
Phil. ii. 6, 7. O what felf-denial is here ? 
was there ever fuch a felf denial as this? 
* Chriflians ! confider your Chrill, and the 


1 84 


more will you learn to deny your felves 
even in fpiritual things.' 

4, ' Acknowledge we ourfelves debtors 
to Chrift for all our gifts, and for all our 
graces.' PofTibly a man may wear brave 
apparel, but he owes for them at fuch a 
fliop, whiles he is abroad he fwaggers, and 
is proud of his cloathes, but when he 
comes into the fhop, and looks upon the 
book, and confidcrs what he hath to pay, 
he ftrikes fail then : thus the gofpel is the 
gj-eat fliop, and fr or* Chrift in the gofpel 
we have all our gifts and graces, and tho' 
I may be proud in fpirit at another time, 
yet if I come into the gofpel, and fee what 
an infinite debtor I am to Chrift, and to 
free-grace for all that ever I have, then I 
think, ' What ? fliall I be proud ? what ? 
(hall I not deny myfelf in fpiritual things ?' 
5. * Study the gofpel, and the way of 
the gofpel.' Where fliall we fee an hum- 
ble Chrift but in the gofpel ? where fliall 
we fee the rich and free grace of God in 
Chrift, but in the gofpel ? where fliall we 
get faith in Chrift, but in the preaching of 
the gofpel, and in the ftudying of the gof- 
pel ? Surely this grace of felf-denial in 
' fpiritual things grows only in the gardenof 
the gofpel : I deny not but there is a com- 
mon-field humility, or Self-Denial, as I 
may fo fp'eak ; fuch a fclf-denial I mean, 
as grows among the heathen, and among 
moral men : but betwixt that and this we 
may obfcrve thefe differences. 

1. Take a moral, civil man, and though 
he may feem to be humble and to deny 
himfelf, yet he is proud of his humility. 
A philofopher coming into Plato's houl'e, 
and feeing it very neat, * I trample upon 
Plato's pride,' faid he. * But, faid Plato,* not 
without your own pride.' Now, a believer 
doth not only deny himfelf, but he is fen- 
llble of his own pride in that very thing 
wherein he is humble. 

2. Take a moral, civil man, and though 
he may feem to deny himfelf, yet it is but 
ui this or tliat particular thing ; but a be- 

liever denies himfelf in every thing. I count 
all tl.ings ht4t dung and drofs, faith the a- 
^o{i\(^, for Jefus Chrift, Phil. iii. 8. 

3. Take a moral, civil man, and though 
he may feem to deny himfelf, yet it is but 
the artifice of his reafon and refolution ; 

* if I go on in fuch and fuch a way,' fays he, 

* I am undone.' Hence he denies this plea- 
fure, and that company. But now a be- 
liever ' denies himfelf in fpiritual things by 
the beholding of Jefns Chrift.' 

4. Take a moral civil man, and though 
he may feem to deny himfelf, yet there 
is no myftery in it; but there is ever a 
great myftery of grace in a believer's felf- 
denial. As thus, he ever cries, what Jloall 
I do to be faved ? And yet he profelfeth 
that he doth not expeft to be faved by his 
doing ; here's a myftery. Again, he counts 
himfelf kfs than the lea fi of all God's mer- 
cies, and yet he thinks God hath done 
more for him than if he had given him all 
the world ; here's a myftery. Again, he 
looks upon himfelf as the greateft finner, 
and thinks of every one better than him- 
felf, and yet when he looks upon a drunk- 
ard, or a fwearer, or the like, he profelfeth 
that he would not change his condition 
with fuch a man for all the world ; what a 
myftery is this i 

5. Take amoral, civil man, and though 
he may feem to deny himfelf in temporal 
things, whichdevils themfelves maydo, yet 
he cannot, as the believer, * deny himfelf in 
fpiritual things.' One makes mention of a 
certain godly man that was fore tempted by 
Satan in his time, the godly man was much 
in duty, to whom fatan faid, ' why takeft 
thou this pains ? thou doeft watch,, and 
faft, and pray, and abftaincft from the fins 
of the times ; but O man, what doeft thou 
more than I do ? art' thou no drunkard, 
no adulterer, fays Satan ? no more am I. 
Doft thou watch, and faft, fays Satan ? I 
never flcpt, I never ate, nor drank ; 
what doeft thou more than I V I will tell 
thee,' faid the godly man, * I pray, I ferve 



the Lord, I walk humbly, I deny myfeif ;' 
* Nay then, fays fatan, thou goeft beyond 
me, for I am proud, and I exalt my fcif, 
and therefore herein thou goeft beyond 
me.' And thus we may difference betwixt 
true fclf-denial and falfe. 

6, * Refl: not on any thing below Jefus 
Chrift.' Neither grace, nor duties, norho- 
linefs are to be trufled upon. We muft 
hold them faft in point of practice and o- 
bedience, but it is our fin and danger to 
hold them faft in reliance and confidence. 
I defire to be rightly underftood in this 
truth. Some becaufe they need not to 
rely on duties, they let go their duties, 
they let prayer and repentance and forrow 
for fin go, they fay, ' It is no matter for 
duties, they need not to trouble them- 
felves, Chrift hath done all.' This is to"* 
* turn the grace of God into wantonnefs.* 
"We muft let go both our graces and du- 
ties in point of juftification, but hold them 
we muft as our lives in the tenour and 
converfation of our lives. Prayer, hear- 
ing, fafting, repenting muft not die whilft 
we live ; do them we muft, but glory in 
them we muft not : we muft not reft in 
any thing whatfoever below Jefus Chrift. 
I fhall inftance in thefe particulars. 

1. \\'e muft not reft upon our own 
preparations for duties. It is a commend- 
able thing to prepare our heart ; we muft 
pray that we may pray ; we fhould have 
fecret communion with our God, be- 
fore wc come to feek communion with 
him in a fermon ; but we muft not 
reft upon our own preparation when we 
have prepared ; if we advance that into 
the throne of Jefus Chrift, and reft upon 
that when we ftiould only reft upon him, 
it is the way to make all our preparations 

2. We muft not reft upon our enlarge- 
ments in duties. It may be we have a 
fpring-tide of affiftancc comes in ; a mini- 
flcr preaches with great prefence of the 
%irit cf-God, and a Jaint prays, as we 


find it, if: the Holy GhoJ}, Jude 20. i. e. 
He finds the holy Spirit of God leading him 
from petition to petition, meltinahim with 
brokennefs when he isconfeffingfin, filling 
him with rejoicing when he is rcmembriirg 
mercy, raifing him with an high wing, as it 
were, of importunity, when he is bepglng 
of favour (as it was an admirable temper 
in holy Bradford, that he was not content 
till he found God coming into his fpirit 
with feveraldifpenfations according to the 
feveral parts of his prayer) j and now as 
foon as the duty is done, it may be he 
goes away, and flroaks himfelf. ' Oh what 
an admirable prayer was here ! furely I 
fliall do well this day, I ftiall be able to 
wreftle with all temptations,' this is the 
very way to mifcarry, thoufands have 
• found it ; fo that when he comes to pray 
again, it may be he prays moft dully and 
flatly, the Spirit is grieved, and gone, and 
he can fay little or nothing. 

3. We muft notreftupon the comforts 
we have ifi duty, or after duty. It may 
be when we have been at duty and have 
had fome foul-ravifliments, O now we 
think our neft is built very high, and our 
rock is firm, and we fhall go on vigoroufly ; 
Chryfoftom hath a faying to this purpofe, 
' Methinks, faith he, a faint when he comes 
from a facrament, fliould be able to file in 
the face of a devil, and tho' he walk in 
midft of fnares, yet he fhould be able to 
encounter with them all.' Comforts are 
very fweet things, and indeed ftrengthen- 
ing things ; The joy of the Lord is our 
Jlrength, faith Nehemiah, ch. viii. jo. No- 
thing more animates fouls than joy, only 
here is the danger, if we reft on thefe joys 
and comforts ; furely if fo, we provoke God 
to withdraw them. The Spirit of God is 
a moft choice and tender thing, it dwells 
in none but a clean pure temple moft clean- 
ly fwept ; if any pride fpring up in our 
hearts we lofe our comforts. 

4. * We muft not reft upon, graces.' 
This was Peter's fault, he was full ofccn- 
B b ceil 

ih6 S E L F- 

celt and felf-confidence, he had grace, and 
be relied on it, Lord) though allforfake 
thee, yet -will not /,Mat. xxvi, 33. Yet foon 
after Peter did forfake and deny his maf- 
ter, and we do not find Peter fo confident 
afterwards: when Chrifl; faid to him, ^i- 
mon Peter y lovejl thou me more than thcfi ? 
no comparative words now ; no more that 
Lcrd thou hnovjeft Hove theey John xxi. 
I 5, etc. Peter was whipped with felf-confi- 
dence, and the woeful fruits of it, and 
npw in a good degr^ it was purged out 
of him. Surely It was a lefibn well worth 
the learning though it coR: the whipping. 
\Ve mufl not reft on grace?, nor on any 
thing elfe on this fide Jcfus Chrift. 

7I * Be often putting forth new aftings 
of faith in Jcfus Ghriih' The more we 
believe, the more do we deny religious 
felf. Hence it is that * felf-denial in fpi- 
ritual things' is not to be found in the law, 
but in the gofpel ; the law though it hath 
its ufe (and we dare not but make ufe of it) 
yet properly it will not make a man to 
deny himfclf, but rather to feek himfelf in 
rpiritual things : ' Obey and live ;' faith the 
law, * but if thou failefl: in any one point, 
'thou are loft for ever :' in this cafe (if there 
were no other way) who would deny his 
own righteoufncfs .' nay who would not 
feek to Awe himfclf by his own righteouf- 
nefs ? but now fays the gofpel, * By works 
thou can ft not live, but if thou wilt throw 
down all thy own righteoufnefs at the feet 
of Chrift, and believe on him, and reft on- 
ly on him, thou Ihalt be faved.' O this 
will make a man to deny his own righte- 
oufnefs, and to * deny himfelf in fpirirual 
things.' Go we therefore to Chrift, let us 
maintain believing apprehenfions of the 
Lord Jefus Chrift. He alone is the humble 
felf-denying perfon that feeks juftification 
not by works, but by faith only. 


8. Let it be the joy of our fouls to ex- 
alt and fet up Chrift within our fouls. 
Though in order to juftification we muft 
deny our graces, eye Chrift without us ; 
yet we muft have a care to fee and feel 
Chrift's kingdom within us, to fet up Chrift 
in our hearts, and to difcern him ruling 
and commanding there as a king in his 
throne. And there is true felf-denial ia 
this, for whereever Chrift reigns there fin 
goes down. As the people would have all 
the men put to death whicli wovild not 
have Saul to reign over them, 2 Sam. xi. 
22. fo doth a true believing foul mortifie 
whatfoever oppofeth Chrift's kingdom, he 
removeth whatfoever may hinder Chrift's 
fpiritual dominion, he makes all veil and 
ftoop for Chrift's exaltation within him, 
O then let Chrift reign over all within us, 
in our underftandings as a prophet enlighte- 
ning us, in our wills as a king command- 
ing us, in our aife(5tions as a prieft morti- 
fying us, in our loves as an hulband marry- 
ing us ; let the whole man be fubjeflunto 
whole Chrift. This is the character of a 
true felf-denier, Chrift rules within him, 
he every way fubjefts himfelf to Chrift, in 
his underftandingtoknow Chrift, in his will 
to choofe and embrace Chrift,in his thoughts 
to meditate upon Chrift, in his fear to 
ferve and honour Chrift, in his faith to 
iruft and depend upon Chrift, in his love to 
afFeft Chrift, in his joy to delight in Chrift, 
in his defires to long after Chrift, in his 
endeavours to exalt Chrift, in all his * du- 
ties, graces, gifts, abilities, to make them 
ferviceable unto Chrift :' why this is to at- 
tribute the glory of all our duties and 
graces to Jefus Chrift, and nothing to our- 
felves. Now is Chrift all in all, now we 
truely * deny ourfelves,'Our finful felves, 
our natural felves, our religious felves.' 
Thus much of Self-denial. 


( iS7 ) 



Of the Nature of Experiences. 

' 17 XPERIENCE (fay fome) is a 
Pj knovvledge'and difcover}' of fome- 
thing by fenfe not evident in itfelf, but 
manifefted by fome event orefFeft.' This 
defcription contains both natural and fpi- 
ritual experience ; but my purpofe is to 
fpcak only of the latter, and in that refpe£t 
I look ftriftly at Experiences, as * real 
proofs of fcripture-truths.' AVhen I mark 
how true every part of God's word is, how 
all the doflrines, threatenings 'and pro- 
mifes contained therein, are daily verified 
in others, and in myfelf, and fo improve 
or make ufe of them to my own fpiritual 
advantage, this I call Experience. 


Of the gathering of Expert encei. 

THAT our experiences may further 
us in the way to heaven, we muft 
learn, i. To gather them. 2. To im- 
prove them. 

I . For the gathering of them, the only 
way is, 

1. * To mark things v/hlch fall out;' to 
obferve the beginnings and events of mat- 
ters, to eye them every way, on every fide, 
that they may (land us in flead for the fu- 
ture : this obfervation and pondering of 
events, with ihecaufes that went before, is 
the- ripener of wit ; Who among you xvill 
give ear to this ? -who will hearken for 
the tifne to come ? Ifa. xlii. 23. Whofo is 
ivi/e, and will obferve thofe things, even 
they fmll underftand the loving- kindnefs of 
the Lord, Pfal. cvii. 43. 

2. * To treafure up, and lay In thefe ob- 
fcrvations, to have ready in remembrance 
fuch works of God as wc have known and 
obferved.' The philofopher faith, that Ex- 
perience is multiplex immoriuy i. e. Amul- 


iJplied 77iemory j becaufe of the memory of 
the fame thing often done, ^rifeih Experi- 
ence : 1 remember the days of eld, faith Da- 
vid ; Pfal. cxiiii. y. I remember how thou 
didfl rebuke Abimelech, and overthrow 
Nimrod, and Pharaoh, and Achitophel : 
and thus would we treafure up Experi- 
ences, the former part of our life would 
come in to help the latter, and the longer 
we live, the richer in faith we fliould be; 
even as in victories, every former over- 
throw of an enemy, helps to obtain a fuc- 
ceeding vi(Story. This is the ufe of a fanc- 
tified memory, it will lofe notliing that 
may help in time of need, or in the evil, 
day ; it records all the breathings, mov- 
ings, fiirrings, workings of a foul towards 
Chrift, or of Chrift towards a foul. 

3. To cart thefe things thus marked and 
laid in under feveral fpiritual heads, of 
Promifes, Threats, Deceits of the heart, 
Subtiltics of Satan, Allurements of the 
world, etc. I might enlarge the heads in- 
to any thing that \% good or evil, i . Into 
any thing that is goody whether it be Gcd^ 
or the things given us by Cod^ his Spirit, 
his counfels, his ordinances, his work of 
fandlification, and all the fruits of the Spi- 
rit. 2. Into any thing that is evil, whe- 
ther it hefi>i, or the fruits of fin, as cor- 
ruptions, inabihty to good, vanity of all 
the creatures, the judgments of God. Thus 
we mull fort our experiences, as the apo» 
thecary forteth his di ugs. 


Of the improving of experiences, 
2. T^OR the improving of Experiences, 
X I. We muft confider what fcrip- 
ture truth is verified thereby in others, or 
in our felvcs, 
^ . I. In 



1 . In ethers, as if we confider hpw God 
blefTeth and cheareth the religious; wherein 
that text is verified, Blejfed are the righte- 
CHS, for it /hall be -well ivith them, for they 
Jhall eat the fruit of their doings, Ifa. iii. 

lo. Or if we obferve how God punifheth 
the carnal and hypocritical ; wherein that 
text is verified, fVo unto the wicked, it 
Piall be ill -with them, for the reward of 
their hands flmll be given them, Ifa. iii. 1 1. 

2. In ciirfelves, as if by a fpiritual Ex- 
perience we tafle Go^to be good ; wherein 
that text is verified, Iffo be ye have^ tajied 
that the Lord is gracious, i Pet. ii. 3. If 
WTs find the things given us of God to be 
good ; as that his Spirit is good, according 
to that text, Thy Spirit is good, Pf. cxliii. 
10. That his ordinances ore good, accord- 
ing to that text, // is good for me to draw 
near to Cod, Pfal. Ixxiii. 2S. and, This is 
my comfort in afiidion, for thy word hath 
quickened me, Pfal. cxix. 50. Thatfan6\i- 
fication, and the fruit of the Spirit, are 
good ; according to that text, // is good 
ihat a man JJjould both hope, and quietly 
wait for the falvation of the Lord, Lam. 
iii. 26. // is a good thing to give thanks un- 
40 the Lord, and to fing praifes unto thy 
name,0 moft High, Pfal. xcii. x. // is good 
to be zealoufly ajfeflcd always in a good 
thing. Gal. iv. 18. It is a good thing that 
the heart be efiablijhed with grace, Heb. 
xiii. 9. or if by experience we difcern the 
evil of fin itfelf out of meafure finful; ac- 
cording to that text, Sin by the command- 
vient is become exceedingjinful, Rom. vii. 
J 3. If we find out the corruption of our 
own nature ; according to that text, De- 
hold, I was fhapen in iniquity, and in Jin 
did friy mother conceive tne,VL li. 5. If we 
difcover the abomination of our own righ- 
teoufntfs; according to that text, IVe are all 
as an unclean thing, and all our righteouf 
nejjes areas filthy rags, Ifa. Ixiv. 6, If we 
fee our own inabilities to do any good ; 
according to that text. To will is prefent 
'Mith mC) but hi'M to perform that which 

is good, I find not, Rom. vii. 18. Not ihat 
we are fufficient ofourfelves, to think any 
thing as of ourfelves,but our fufficiency is 
of God, 2 Cor. iii. 5. If we have trial of 
the vanity of all creatures, as of riches, ho- 
nour, wifdom ; according to that text, Va- 
nity of vanities, all is vanity, Ecdef. i. 2. 
O how will thefe blefTcd Experiences, back- 
ed by fcriptnre truths, kindle our affefli- 
ons! I deny not, faith works more fted- 
faftnefs, and firmnefs of adherence, but ex- 
perience ufuaily breeds the greater fircngth 
of affections : Hove the Lord, faiih David, 
and why fo ? becaufe (of this Experience) 
he hath heard my voice, and my /applicati- 
ons, Pfal cxvi. I, 

2. We mud endeavour to produce that 
fruit, that frame of heart, which the Lord 
requires, directs, and looks for in fuch and 
fuch cafes. Thus the fandlification of ex- 
periences is evidenced by the difpofitions 
anfwering God's mind, which are left up- 
on the heart, and brought forth in the life 
afterwards ; namely, when divine difcove- 
ries are the more flrongly believed, the 
heart by threats more kindly awed ; adhe- 
rence to the promifes more lirongly con- 
firmed ; the deceitful heart more nar- 
rowly watched ; Satan's fuggeftions more 
watchfully refilled ; the bewitchingsof the 
world kept at a greater diflance from the 
foul ; in a word, when by this experimen- 
tal application of God's works to his word, 
God is more advanced, and felf more abaf- 
ed, the honour of the Lord is more ftudi- 
ed, and the edification of his people endea- 
voured, holy love encreafed, fervice quick- 
ened, faith ftrengthened, Chrift improved ; 
then is this bufinefschriltianly managed in- 
deed: but of thefe more largely in the next 

Of the Sandification of Experiences in 

their fevtral Ufes. 

THE fan(flification of experiences is 
evidenced, as we faid, by fuch dif- 
pofitions as thefe. 

I. When 


1 . "When divine dlfcoveries arc more 
ftrongly believed ; this is one fruit of ex- 
perience, it wonderfully ilrengthens our 
faith : AVhen the Ifraelites faw the Egyp- 
tians drowned, then they believed the Lord, 
and his Jervant Mofes, Exod. xiv. 31. 
"When we find all things in the event to be 
as we believed, this confirms our faith, as 
David kneiv that God favoured hirtiy by his 
deliverances, Pfalm xli. 1 1 . 

2. When the heart by threats is more 
kindly awed : this is another fruit of expe- 
rience ; The righteous alfo [hall fee and 
fear, Pfalm lii. 6. firft /?■<?, and i\\tx\ fear : 
when the primitive Chriftians faw Ananias 
fall down, and give up theghof}, x}!\tr\great 
fear came on them that heard thofe things, 
Afts V. 5. This holy fear many a time pof- 
feifeth the faints : My flefj trembkth for* 
fear of thee, faith David,^«</ 1 am afraid of 
thy judgments, Pf, cxix. 120. When I heard, 
my belly trembled, faith Habakkuk, my lips 
quivered at the voice ; rottennefs entered 
into my bones, and I trembled in tnyfelf, 
that I might refl in the day of trouble, 
Hab. iii. 16. As the child quaketh when he 
feeth his father correal a fervant, fo the 
faithful tremble when they obferve the fe- 
verity of God's wrath againfl impenitent 

3. "When the deceitful heart Is more 
narrowly watched : hath it couzened us 
once and again ? Experience hereof will 
breed in us a godly jealoufie and fufpici- 
on over our hearts ; we are now confci- 
ous of our own weaknefs, and of the fnare 
that is in every creature to take and en- 
tangle us ; and this will make waking be- 
lievers circumfpeft and careful how they 
entertain evil motions, how they keep up 
holy thoughts, how they perform holy du- 
ties, how their affections move towards that 
which is above, left they fhould mifcarry 
upon the fands. 

4. When Satan's fuggeftions are more 
watchfully refifled ; this is the voice of ex- 
perience in fuch a cafe, < Doth Satan fu- 

lENCES. 189 

rioufly alTail us ? be not difmayed : are 
his temptations moft fierce ? be we moft 
diligent in the means of grace, the prac- 
tice of holinefs, the labours of an ho- 
neft calling ; pray earneftly, exercife faith, 
ftick faller to the word of promife, flop 
our ears againft fcruples and doublings ; 
draw nigh to God, for Satan will then ceafe 
to vex thee with his temptations any more:' 
Refifl the devil, and he ivill fly from you, 
James iv. 7. It is true, the believer is too 
weak of himfelf to withftandtheleaftaflhult, 
but if we rely on the Lord, we may thro' 
his power be made victorious in the great 
eft affaults whatfoever ; and here is the 
comfort of experience, ' That a foul hav- 
ing once returned with viftory, through 
the power of his might, he will abide in 
the fecret place of the moft High for ever.* 

5. When thebewitchingsof the world are 
kept at a great diftance from the foul : this 
was Solomon's cafe and cure, after all his 
travels and great delights, he no fooner 
returns, as to himfelf, but he fills the. 
world with this news ; what news ? Vani- 
ty : and what more ? Vanity of vanities : 
and what more ? y^ll is vanity. Experience 
of its vanity, weans him from the love of 
this earth,it takes him off the creature, and 
lifts him unto the Lord his Creator ; fo 
fhould we, if ever we were charmed with 
fuch Syren fongs, be more careful, left we 
be drawn away with the pleafant delights 
of things tranfitory, and keep them at a 
greater diftance from us. 

6. When the Lord Jefus is more ftudi- 
ed and advanced : the man that feels Chrift's 
gracious power and virtue, will be fure to 
exalt Chrift,and fet him up on high ; when 
Ifrael faw the mighty work of David in o- 
verthrowing Goliah, then David was much 
fet by: the believer's experience of Chriit's 
mighty and gracious working, makes Chrift 
very precious to him, then he cries, as the 
foldiers of David, Thou art -.vorth ten thou- 
fands of us, 2 Sam. xviii. 3. Hence it is, 
that God's people value him above all their 


190 EXT ER 

profits, friends, cafe, credit, and lives. 
^Matthew left the receipt of cullom, James 
and John their fhips and nets, and father, 
and follovjed him : yea, many for his fake 
loved not their lives unto death ^ Rev. xii. 
1 1, no wonder, for they had many fweet 
experiences of Chrift : Chrift to thcjr ap- 
prehenfion was the fairej} of ten thoufand, 
none but Chrift, none but Chrift. 

7. When the peoples edification is en- 
deavoured: have we tafted of the good- 
nefs of God ? kt us then provoke others 
to "believe, and to ferve the Lord together 
with us; this is one end of experience, and 
that ufc- we fliould make of it towards o- 
thers. When Gideon heard the telling of 
the dream, and the interpretation thereof, 
he worlbipped, and turned into the hofi: 
of Ifrael, and faid, Arife, for the Lord hath 
delivered the hofi of Midian into your 
hands, Judg. vii. 15. 

8. When a man's own felf is more a- 
bafed :" do we live the life of grace and 
true holinefs ? this will teach us to deny 
ourfelves wholly : If any man (faith Chrift) 
-will come after me, let him deny himfelf, 
Luke ix. 23. </■ d. If any man will come 
after me in the knowledge of my will, in 
the belief of my promifes, in the love of 
my truth, in the obedience of my precepts, 
let him deny himfelf, let him lay afide his 
own wifdom, his own will, his own ima- 
gination, his own aftedlions, his own ends, 
as bale and unworthy marks to be aim- 
ed : let him deny himfelf i whatfoever isof 
himfelf, or belonging to himfelf, as a cor- 
rupt, and carnal man ; let him go out of 

. iiimfdf, that he may come to me; let 
him empty himfelf of himfelf, that he 
may be capable of me, that I may rule 
and reign in him, and that he may wholly 
fubjca himfelf tome and my fervice : this 
the aportle ftiles, yl living, not to ourfelves, 
hut unto him that died for us, 2 Cor. v. 15. 
he alone underftands, and hath experience 
of the end of Chrift's death, that makes 

IE f^ CE S. 

chrift's glory the end of his life, and lives 
not to himfelf, but to Chrift.. 

9. When holy love is more increafed : 
/ love the Lord, becaufe he hath heard my 
voice, and nr; pMpplicaiion, Pfalm cxvi. r. 
"We cannot tafte of the Lord, but we muft 
have an hearty love to the Lord : will you 
hear the voice of experience ? 'ris this, 
tajle, andfe how good the Lord is, Pfalm 
xxxiv. 8. and then, flay me with fag^ 
gons, and comfort me with apples, for I 
am fick of love. Cant. ii. 5. fuch a one 
truly afFcds C:hrift, and all that follow 
Chrift; fuch a one loves the perfon of 
Chrift, without his privileges; a naked 
Chrift, as well as Chrift clothed with all 
his robes, in all his glory and refplendent 
beauty ; Chrift in a prifon, as well as Chrift 
on a throne ; thus John (after all his expe- 
riences of Chrift's love to him) could love 
Chrift on the crofs, when others forfook 
him, as well as in the temple, when he was 
working miracles. 

10. AV^hen hope is quickened: fuch times 
may come, that death and darknefs may 
furround us, and we may grovel in the 
duft : but here is our comfort, that tribu- 
lation -worketh patience, and patience ex- 
perience, and experience hope, Rom. v. 4. 
Have we any experience of God's gracious 
dealings with us in former times ? have we 
fomeiimes been refrelhed by his hand ^ 
hath he fometimes helped us? was he 
found of us, when we fought him : nay, 
often unfought for ? hath he come to our 
fouls, and renewed our ftock, and filled 
our becalmed fpirits witli fielh gales of 
grace ? how fliould we then but hope ? As 
it was in this refpeft, it is, and ever fliall 
ht; if new temptations arife, and new lufts 
break in, and fpoil, it is the voice of Ex- 
perience, J was delivered out of the mouth 
of the lion, and the Lord Pi all deliver me 
from every evil work, and will preferve 
me unto his heavenly kingdom, to whom be 
nlory and dor?iinion for ever and ever, 2 
Tim. iv. 17. And, ll^e have the fenter.ce 


of dedfh in our/elves, that lue Jhould not 
truft in ourfelveSy but in Cod ivho raifeth 
the dead J -who delivered us from fo great a 
deathy and doth deliver us, in whom xue 
trufl he will yet deliver us, 2 Cor. i. 9, f o. 

11. When joys of the Spirit are raifed 
and ftirred up: Who is he that hath not 
been delivered out of fome miferable exi- 
gents? and if we have, we may well fay 
with David, Thou haft foewed me great 
troubles and adverfities, but thou wilt re- 
turn and revive me, thou wilt come again, 
and take me from the depths of the earth, 
and comfort me, Pfal. Ixxi. 20. Former 
comforts are [if I may fay fo] as a bill o- 
bligatory under God's hand, to afTiire us 
that he will not forfake us : JVhom God 
loves, he loves unto the end, John xiii. i. 
Becaufe thou haft been my help, therefore 
in the f>adcw of thy wings will I rejoice, 
Pfal. Ixiii. 7. 

12. When faith is more and more 
Arengthened, experiences (honld be turn- 
ed into confidences; Thus David improv- 
ed his experiences, The Lord that deliver- 
ed me out oj the paw of the lion, and out 
of the paw of the bear, he will deliver me 
out of the hands of this Philiftine, I Sam. 
xvii. 36, 37. In like manner (hould we 
take notice of God's dealings, and after we 
have once tried him and his truth, let us 
trufl him for the future ; Tried truth, and 
tried faith unto it, fweetly agree, and an- 
fwer one another. Hence it is that expe- 
rience of God's love fhould refrefli our 
faith upon any frefli onfet; So let all thine 
enemies perif), faid Deborah, Judg. v. 32. 
The heart of that bleffed woman was en- 
larged, as it were prophetically; 'when 
one fall?, they fliall all fall ;' there is the like 
reafon. So let all thine enetnies perif), 
Lord. Experience In ourfelves or others, 
will enlarge our taith to look for greater 
matters flill from our gracious powerful 
God : Hath the Lord given us a vicflory 
over the Philiftincs ? then awake, awake 
Deborah, awake, and be enlarged, O 

I E N C E S, rpr 

my faith ! Every new experience is a new 
knowledge of God, and fhould fit us for 
new encounters : I deny not but we ought 
to trufl God upon other grounds, though 
we had never tried him ; but when he helps 
our faith by former experiences, this fhould 
ftrengthen our confidence, and fhore up 
our fpirits, and put us on to go more 
cheerfully to God, as to a tried friend. It 
was the fpeech of one eminent in holinefs, 
upon the occafion of the accompliihment 
of a great requefl: made to God by him, 
* I have tried God often, now I will trull 
him indeed.' If we were read in the flory 
of our lives, we might have a divinity of 
our own, drawn out of the obfervation of 
God's particular dealings towards us ; we 
^ might fay, * This, and this truth I dare 
venture upon, I have found it true, I dare 
build all my happinefs upon it;' as Paul, 
/ know whom I have trufied, and I am- 
per/itaded he is able to keep that which 1 
have committed unto him again/} that day,: 
2 Tim. i. 22. q. d, I have tried him, he 
never yet failed me, I am not now to feek 
how faithful he is to all thofe that are his. 
13. When fcruples and doubts are re- 
moved, * O, (cries the foul) I have many 
experiences, but no comfort as yet.' Thus 
David, after the remembrance ofhisfongs 
in the night, left his foul Itill in doubt ; 
and he goes on to fay, IVilt the Lord caft 
^fff^ tvtr? and will he be favourable no 
more? Pfal. Ixxvii. 7. In this cafe, it is the 
duty of Chriilians, to call to mind their 
former experiences of faith and joy again 
and again ; for though they comfort not at 
one time, yet they may at another. Have 
we found a promife, which is a Breafl of 
Confolation, milklcfs ? yet again fuck, 
comfort may come in the end : If after wc 
have impanelled a jury and grand inquell 
to fearch, and our firft verdiifi condemn 
i^s, or they being in an igncra^r.us ; yet do, 
as wife judges often do, fend them about 
it again, they may find it the next time : 
Jonah looked once; it feeras, and found no. 


192 E X 'T E R 

Comfort; for he faid, /il>i/1 look again to- 
•ward thine holy temple, Jonah ii, 4. So 
feme have 'looked over their hearts, by 
figns, at one time, and have, to their think- 
ing, found nothing but hypocrify, unbe- 
lief, hardnefs, felf-feeking, he. but not long 
after, examining their hearts again by the 
fame figns.they have efpied the image of 
God drawn fairly upon the tables of their 
hearts, and fo found a world of comfoit. 
* O but (cries the foul) I have tofTed and 
tumbled over my heSrr, I have fearched 
into the regifters and records of God's 
dealings, and raethinks, I can call nothing 
into remembrance betwixt God and me.' 
What, nothing ? Look again : Did God 
never fpeak peace to our hearts ? Did Chrift 
never fhed his love abroad in our fouls ? 
Have we at no time found in our heart 
pure drains of love to Chrifl? Pure drops 
of godly forrow for offending Chrift ? Have 
we never an old tried evidence, which hath 
been acknowledged and confirmed again 
and again in open courts? What, not one? 
Surely, if we can now call to mind one, 
if in truth, it may fupport us : If one pro- 
mife do belong to us, all do ; for every 
6ne conveys whole Chrift, in whom all the 
promifes are made, and who is the matter 
of them : As <n the facrament, the bread 
conveys whole Chrirt, and the wine con- 
veys whole Chrifl ; fo in the word, every 
promife conveys whole Chrift ; if we can 
but fay as the church of Ephefus, This thing 
J have, that I hate fin, Rev. ii. 6. 'We 
may plead this to God, yea, though it be 
in a lelTer degree, if in truth and fincerity; 
(for God brings not a pair of fcales to 
\veigh, but a touch-flone to try our gra- 
ces) if it be true gold, though never fo lit- 
tle of it, it will pafs current with him: He 
ivill not quench the fmoahing fiax^ I/a. xlii. 
'^. though it be but a fmoak, not a flame; 
though it be but a wiek in the focket, as it 
is in the original, likelier to die and go 
out, than to continue, which we ufe to 
throw away, yet he will not quench it, but 

I E N C E S. 

accept it. O let us comfort ourfdves with 
thefe words ! 

* O but (cries the foul again) I have 
fearched all crevafes for light, but alas, I 
cannot fee the leaft beam of it: What help 
now remains ?' If it be thus, poor foul. 
Be fiotfaithlefs, but believing. Chrifl helps 
fome to live above glorious manifeftations; 
fometimes in abfence of thefe manifeftati- 
ons, jufl ones may live, and rejoice in the 
invifible effence of God : Chriflians may 
live waiting on God, when his face is whol- 
ly hid from them ; or Chriflians may live 
depending on God, when all other fubor- 
dinate Aays or helps are loft : In fuch a 
foul there may be this refolution, * Let 
God do wiiat he will with me, I'll hang on 
him ftill : Though he kill me, yet will I 
truft in him;' and there is comfort in this. 
' If fo, (faith the foul) then what need 
of experiences, fo long as I have the pro- 
mifes, and may live by faith ?' O but for all 
this, be not carclefs of experiences : For, 
I. It is the goodnefs of God, that befides 
the promife of good things to come, he is 
plealed to give us fome prefcnt evidence 
and tafte of what we believe: This heigh. - 
tens his mercy, diat befides faith, he fliould 
train up his children by daily renewed ex- 
periences of his fatherly care. 2. Though 
it be one thing to live by faith, another 
thing to live by light, 5'et the more we fee, 
and feel, and tafte of God, the more we 
fliall be led to rely on him, for that which 
as yet we neither fee nor feel : This is the 
very meaning of God, that by that which 
we feel, we might be ftrengthened in that 
we look for. 

S E C T. V. 
The Confideration of Experiences in a prac- 
tical Courfe ; or, fome praciical Rules to 
he chferved. 

IT were good for Chriftians, intending 
the practical part, to obferve thefe or 
the like rules. Some Cautionary. Some 

I. The cautionary rules may be thefe. 

I. In 



I. In gathering experiences, beware of i. That be fides a mere providence, we 

mifprifion of God's providences. There take notice of fome promife of God on 

are many miftakes now a- days, and there- which we build : Thus Paul, delivered 

fore it is our beft and only courfe, for our from death at one time, argueth that God 

fecurity, to interpret all God's works out would deliver him at another time ; but, 

of his word: we muft make the fcriptures 
(as we faid before) a conftruing book to 
the book of God's providences: Judge nei- 
-ther better of profperity, nor worfe of ad- 
verfity, than God's word warrants us. This 
was the Pfalmifl's cure, his experience put 
a probatum eji to this prefcription, When I 
thought to know this, it ivas too painful for 
me, until Iioent into the fan&uary of God, 
then under flood I their end, Pfal. xxxvii. 
16, 17. God may profper a wicked man, 
and he may conftrue this as an argument, 
and note it as experience of God's gracious 
dealing with him, and dear love unto him :, 
O take heed ! To the laiv, and to the tefli 

in his arguing, he eyes the promife, he 
hangs on God, which, faith he, raifith the 
dead, 2 Cor. i. 9, 10, 

2 . That we confider the manner of the 
promife, becaufe, 

(i.) Some promifes are disjunctive; as 
when God in hismercyconveysany thing to 
us, either in particular, or in the equivalent, 
by way of commutation and compenfation 
with fpiritual things. Thus a Chriflian's 
experience works hope, Rom. v. 4. but not 
always of the felf-fame outward ifTue, and 
manner of dehverance out of his trouble, 
which he hath before-time found ; no, we 
mufl hope according to the word, or accord- 

mony, if they fpeak not according to this ingto thequality ofthepromife:Paul'slwpe, 

after experience of many deliverances, was 
not exprefly or peremptorily, that the prick 
in his flefh (hould be removed,but that God's 
grace (hould be fufficient, and fo he had the 
fruit of his former experience, becaufe he 
obtained an equivalent fupply, but not 
otherwife. (2) Some promifes are con- 
ditional, in reipeCl of us ; as when God 
promifeth protccftion from contagious 
ficknefs, and from trouble and war : If 

word, it is becaufe there is no light in them, 
Ifa. viii. 20. 

2. In improving experiences, beware 
how we argue from one experience to a- 
nother : Judgments threatened, are not 
always inflifted after one and the fame man- 
ner ; God meets with the wicked fometimes 
in this life, and fometimes he referves their 
plagues for another. In like manner the 
gracious providences of God are not al- 

ways difpenfed after one and the fame my people, which are called by my name, 
manner ; indeed David could fay, The fhall humble tbemfelves, and pray, and 
Lord that delivered me out of the paw of feek my face, and turn from their wicked 
the lion, and out of the paw of the bear, he ways, then will I hear from heaven, and 
will deliver me out of the hand of this will forgive their Jin, and will heal their 
Philiftine ; I Sam. xvii. 36, 37. And /^W, 2 Chron. vii. 14. In thefe or the like 
1 aul could fay, I was delivered out of the promifes, God may give us the experience 
rnouth of tht lion, and the Lord fhall de- of his word at one time, but deny it at 

another, becaufe we fail in the condition 
of the promife on our parts. Obferve 
Chriftians, would we conclude a deliver- 
ance as formerly, be fuie then to look to 
the frame and diipoiition of our fpirirs 

liver me froin every evil work, 2 Tim. 
iv. J 7, 18. and fo we may fay, that God 
many times hath delivered us, and doth 
deliver us, and therefore that he v.'ill deliver 
us ftili : But this manner of arguing, as it 

is dcmonflrative, fo it hath fome limitati- If we are in the way of the'promifc''"then 
ens, which wcmuft carefully take notice we may conclude it for certain ; 'if we 
^^ ' ^"' nieet God in the courfe of his providence, 





or in the improvement of the means he 
hath appointed, then we may fet it down, 
that God will do whatfoever he hath pro- 
mifcd to give, in his own way, or other- 
wife not. (3.) Some promifes are inde- 
finite ; as that in James v. 14, 15. Is any 
fick among you ? let him call for the elders 
of the churchy and let them pray over him ; 
and the prayer of faith Jim II fave the fick, 
and the Lord flmll raife him up. In this 
cafe God may fometimes, yet doth not 
always perform promife according to the 
letter.tho' a man may^e truly qualified with 
the conditions fpecified in that promife, 
toties quoties, again and again. It only 
intends thus much; That God may, and 
fometimes will fave the fick, and raife him 
up at the church's prayers, buf. he will not 
ever do fo. Now as God doth not always 
perform, fo neither are we abfolutely, 
or infallibly, or univerfally to conclude ; 
the promife is not univerfal, but indefinite, 
and accordingly our conclufions fliould not 
be univerfal, but indefinite : "VVe fliould 
indeed, becaufe of the promife, adventure 
ourfelves upon God in fuch a condition, 
iiot knowing but in his outward difpenfa- 
tionshemay make it good to us, yet with 
■ fubmifiion to his plcafure, if otherwife he 
difpofe of us : And as this is all we mufl: 
do, fo this is all we can fay, or conclude in 
fuch a cafe as this is. 

2. The directory rules may be thefe. 

(i.) Let us communicate our own ex- 
periences to the good of others. David, in 
his deliverances, invites others to have re- 
courfe unto him. Bring my foul out of 
frifon, that I may praife thy name, then 
jl)all the righteous compajs me about, -when 
thou (halt deal bountifully with me, Pfalm 
cxli. 7. Conceal not within our bofoms 
thcfe things, the communicating whereof 

lEBC E S, 

may tend to publick profit; furely it were 
a courfe much tending to the quickening 
of the faith of all, if we would impart 
to one another our mutual experiences. 

(2.) Let us trade [or improve] others ex- 
periences to our ov. n particular profit. 
Thus David, in defer tion, hath recourfe to 
God's gracious dealings with his fore- 
fathers ; Our fathers trufledin thee : they 
trufled, and thou didjt deliver them : they 
cried unto thee, and ivere delivered ; they 
trujled in thee, and ivere not confounded, 
Pfalm xxii. 4, 5. What favour God fliew- 
ed to any one, he will vouchfafe to every 
one that feeketh him diligently, if it may 
be for his good. Thus we find in fcrip- 
ture, that fometimes a perfonal experience 
was improved to an univerfal advantage, 
James V. 11. Heb. xiii. 5, 6. 

(3.) Let us caft our experiences under 
feveral heads, and make the word and 
works face one another, and anfwer one 
to another; or, to make the work complete, 
it were not amifs to difiribute the frame 
into three columns ; and in the firft to 
fet down experiences, in the fecond the 
texts, in the third difpofitions anfwering 
God's mind, in fuch and fuch a cafe, to be 
left on the heart afterwards. 

(4.) Let us pray with fervency, when- 
ever we fet a time apart to view our ex- 
periences, that thofe difpofitions anfwer- 
ing God's mind in every particular experi- 
ence may be written in our hearts, and 
brought forth in our life afterwards. This 
will be the chief ufe, and choice comfort 
of the foul in this duty. And this method 
a poor creature and fervant of Chrifl hath 
followed in his own particular praiTlice ; 
whereof I (hall give you a talk in the fol- 
lowing fe(^ion. 





The Experiences of a weak Chri/iian^ cajl into the Method propounded, 
§. I. Judgments on the Wicked. 


FE B. 9. Prefton was taken by 
the parliament's forces ; feveral 
papifts flaiii in it. Come naturally of 
a good difpofition, and therefore 
many mourned for their untimely 
deatli, but rejoiced in the accom- 
plilhment of the promife. 

OHob. X9. This day a foldicr was 
(lain in Prefton, in the open fair, and 
not long after, another foidier was 
flain in the very a£t of drunkennefs; 
it is repo ted that he was drunk the 
night before, and that he threatened 
that very morning, before night either 
to kill, or be killed. 


Rev. xvi. 6, 7. Tlh-y have Jlrcd the 
blood of faints, and thou haft given 
them blood to drink. Even Jo, herd 
God Ahmghty, true and righteous are 
thy judgments. 

Rev. xix. X, He hath judged the 
great ivhore, -which did corrupt the 
earth -with her fornication, &c. 

Gal. V. 1 9, lo, 1 1 . Novf the works 
ofthefiefl) are manifeft, -which are thcj'e ; 
hatred, variance, emulations, wrath, 
ftrife, feditions, herefies,envyings, mur- 
ders, drunkennefs, revellings, andfuch 
like. > 

Difpofitions required in this cafe, and 
to be prayed for. 
Rev. xviii. 4. Come out of her, my 
people, ihityebe^ot pai takers of her 
fins, and that ye receive not of her 
plagues. Rev. xviii. ao. Rejoice o- 
ver her, thou heaven, and ye holy 
apofiles and prophets, for God hath 
avenged you on her. 

Difpofitions, &c. 

Gal. V. 16. Walk in the Spirit, and 
ye (hall not fulfill the lufts of the flf(h. 

Gal. v. 14. They that are ChiilVs 
have crucified the riefh, with the af- 
fedions and lufis. i Cor. vi. ao. Yc 
are bought with a price, therefore 
glorify God in your body, and ia 
your fpirit, which are God's. 


MAY to. This day the Lord 
cart one into a fpiritual, hea- 
venly, ravilhing love-trance; Jie taft- 
ed the goodnefs of God, the very 
irt'cctnefs of Chrift, and was filled 
with the joys of the Spirit above 
meafure. O it was a good day, a 
blelfed fbretafte of heaven, a love- 
token of Chrift to the foul. 

July 1 . This day R. M. lying on 
his death-bed, was filled with the com- 
forts of the Spirit, and fweet aOurance 
qf faith ; at Uft driving nearer his 
end, he proclaimed ' God's goodnefs 
and fweetncfsand mercy,' which were 
his lad words; and after in the mid(^ 
of our prayer$ he gave up the ghoft. 


Cod's Love to his Saints- 


Cant. ii. 3. I fate down under his 
fhadow with great delight, and his fruit 
was fii'cet to my tajie. 

1 Cor. vii. 4. 1 am filled with com- 
fort, J am exceeding joyjul in all our 

h(X% xiii. Si. And they were filled 
■with joy, and with the Holy G-hoft, 


Pfal. cxvi. IS- Precious in the fight 
of the Lord is the death of his faints. 

Rev. xiv. 13. And I heard a voice 
front heaven, laying unto me, write, 
Bleffed are the dead that die in the Lord 
from hencej'orth, yea, faith the Spirit, 
that they may reft from their labours, 
and their works do follow them. 

Difpofitions, Sec. 
t Pet. i. 8. Whom having not 
feen, ye love; in whom thu' now ye 
fee him not, yet believing ye rejoice 
with joy unlpeakable and full ofglory. 
Rev. xaii. 17,10. And the Spirit and 
the bride fty, ccme ; and let him that 
heareth fay, come; and let him that 
is athirft come : He who teftificth 
thele things, faith. Surely I come 
quickly, Amen. Even fo, &c, 

Difpofitions, &c. 

Deut. xxxii. 2,9. O that they were 
wife, that they underftood this, that 
they would confider their latter end! 

Job xiv. 14. All the days of my 
appointed time \sill I wait till my 
change come. 

Rev. xxii. lo. Surely I come quick* 
ly. Amen. Even fo, come Lord Jefus. 

§. 3. Several Chajlifements^ or Affii6lions on myfelf^ and others. 



IAN. 14. One had a grieved and 

•* troubl.d heart by reafonof fome 
oppofition of wicked people : at night 
be read a feeling paflage of Mr. Ro- 


John XV. 3,0. Remember the word 
that 1 have faid unto you. The fervant 
is not greater than the lord: if they 
have perjecuted me, they will alfo per- 
fecute you. 

Co t Cor. 

Difpofi:ioi:s, &c. 
Mat. V. I i . Rejoice and be exceed- 
ing glad, for great is your reward in 
heavtn : for fo perKcuted they the 
prophets which w ere before you. Ai a/. 
V. 44. Pray for them which dcfpite- 



Experiences. Texts. 

g<"rsoi) JnJgesxiii. thus, ' I have of- i Cor. iv. 23. IVe are made as the 

ten thought i^ God's mercy, to keep filth of the world, and are as the off- 

the knowleiigc of fuch difcourage- Jbouring ofall tbings unto this day. 

ments ffotn them that are to enter P(al. Ixix. 10. Reproach hath hro- 

into the miniftry, left they fhould be kai my heart, and I am full of heavi- 

<leterred wholly from it, till by ex- ncfs, &c. 
peritnce they be armed agaiuft it.' 

Difpofttions 8ic. 
fully ufe you, and perfccute you. Rom. 
viii. 35. U-Tio. fhall feparate us from 
the love of Chrift ? (hall tribulation, 
or diftrefs, or pei fecution ? &c. Rom, 
xii. 14. Blefs them who pcrfecute 
you ; blcfs, and curfe not. 

§. 4. "Performancei of gracious Promifes to myfelf, and others. 

Experiences. Texts. 

r(54t. Zech. xii. 10. .And 1 will pour 

JAN. 6. This day a private faft upon the houfe of David, and upon the 

being obferved, the I^rd gave inhabitants of Jernfalcm, the fpirit of 

fomc that exercifed, the very fpirit grace and of [up plications. 

and power of prayer, to the ravilh- Kom.\\n. t6. Likcwife the Spirit alfo 
ing of hearers : Surely it was the Spi- 
rit fpake in t!)em, Cinifi maiiifell- 
ing hispreftnce inthofevery inlarge- 
jucnts. To hi.D only be the glory. 

Difpofttions, &c. 

Jer. xxix. 11, 13. Then (hall ye 

call upon me.and ye llialigoand pray 

unto me, and I will hearken unto 

you ; and ye fliall leek me, and find 

^ ^ , me, when ye (hall Icarch for me with 

helpeth our infirmities, it niakelh inter:'.- all your heart. 

cef/ion for us ivith groanings ivhich Jer. xxxi. 9. They (hall come 

cjinnot tc littered, vvith weeping, and with lupplicati' 

ons will 1 lead them. 

§.5. The Temptations of the "world enfnaring^ of Sin prevailing, of Satan cheating. 

t, 14. Vanity of vanities. 


1 64 7- Ecclcf i 

MARCH 17. Ones heart was faith the Preacher, vanity of vanities, 
overpowered, and exceeding- all is vanity. Behold, all is vanity and 
ly troubled with the cares of this vexation of fpirit. 
life. 'Obafe world, how doft thou 
vex them that intermeddle with 

hifpoplions. See. 

Luke xxi. 34. Take heed to your- 
felves. led at any time your hearts 
be overcharged with the cares of 
this life. 

I John V. 4 This is the vic- 
tory that overcometh the world.cven 
our faith. 

Experiences. ' 
April 4. and 17. A poor creature 
in the night was fearfully troubled, 
in his dreams, with devils and tor- 
ments, and Satan's power over his 
foul ; he apprehended llrongly that 
Satan was with him, and very bufie 
to eiifnare him, wljich at his very 
firft awaking (Iruck him with trem- 
bling and horror of heart. 


1 Cor. ii. II. JVe are not ignorant 
of his devices. 

Eph. vi. 1 1 . Of the luiles eflhe devil. 

Rev. ii. 24. Of the depths of So' 

I Thef. iji. 5. By fame means the 
tempter hath tempted you. 

I Pet. V. 8. 2'our advcrfary the de- 
vil, as a roaring !wn,'walketh about, feek- 
ing -whom to devour. 

Difpofttions, &c. 
Eph. vi. II- Put on the whole ar* 
moui of God, that ye may be able to 
(^and againll the wiles of the devil. 
Ja. iv. 7 Refift the devil, ire. xPe. v. 
p. Whom rtfirt, &c. x Pe. ii. jv. The 
Lord knoweth how to deliver the god- 
ly out of temptations. Eph. vi. iC. 
Above all, take the (hield of faith, 
wherewith ye (hall be able to quench 
all the fiery darts of the wicked. 

§. 6. Vi^Jories of the WorldyLufis, Temptations, Corruptions, Satan, 

Experiences, Texts. Difpofi lions. Sec. 

1(547. Eccl. ii. 14.andiii.21. and V. 19- PW/.iv.ii. 1 have learned in what- 

MARCHxy. A poor foul being There is, t'.thinghelter, than that a man '•foeytr ibte I am, therewith to be 
mightily enfnared with the fi^ould rejoice in his own -works for that 
world, and finding by experience its is his portion : Every tnan alfo to whom 

God hath given riches, and wealth, and 
hath giirn him power to eat thereof, 
and to take his portion, and to rejoice in 
his labour, this is the gift of God, 

Vanity and vexation, he refolved a- 
j>ain(l it ; defiring thenceforth piouf- 
Jy to make his foul to rejoice in 
God's blcfTings and his own labours, 
and to give himfelf to the L.ord 
wholly for the remainder of his 
days; This dcfirc he makes at the 
I'cct of Cluift. 


I T('«. vi. 17, 18. Charge them 
that are richnn this world, that they 
be not high-minded nor tru(\ in un- 
certain riches, but in the living God : 
that they be rich in good works, ready 
to diftribute. 

1 Tim. vi. 8. And having food 
and raiment, let us be therewith con- 




MARCH 6. This night in his 
fleep a troubled foul was by 
Satan tempted to fin. but the Lord 
Hood by him, put prayers into him 
tho' afleep, whereby he overcame the 
temptation ; then awaking, he deep- 
ly apprehended Satan's approach and 
bufic temptations: it ftruck him into 
fears, but praifing God for his afTift- 
ance he received boldnefs, and then 
flept again. 

§• 7. 


MARCH r . This day one 
mufmg on God's providences, 
he occafionally took up a book, and 
read in it, ' That the recording 
of providences is not the leaft por- 
tion of God's praife, of our duty, of 
pofterity's patrimony.' 

a Cor. xii. 7, 8, 9. There -was 
given to me a thorn in the fiejh : for 
this thing I bcj'ought the Lord thrice 
that it might depart from vie ; and he 
faiduntome, my grace is ftifficient for 
thee,for7nyJire)igthis made perfe^ in 


Difpojitms, &c. 

I Corinthicms KV 57. But thanks 
be to God, whogiveth us the vidlory 
through our Lord Jcfus Chrift. 

X Corinthians xii. 9. Mofl gladly 
therefore will 1 rather glory in my 
infirmities, that the power of Chrift 
may reft upon me. 

Jafnes iv. 5, 6. The fpirit that 
dwelleth in us lufteth to envy : but 
he giveth more grace. 

Obfervations of God's Providences. 


Jrb V. 17. Lo this me havefearch- 
ed, fo it is. hear thou it, and know it 
for thy goad. 

Job xhi. s. 1 have heard of thee by 
the hearing of the ear, but now mine eye 
fieth thee, ^ 

Difpofiticns, 8zc. 
Pfalm xxxiv. 8, 9. O tafte and fee 
that the Lord is good ; blefled is the 
man that trufteth in him : fear the 
Lord, ye his faiVits. Pfal. xlviii. 8, 9. 
As we have heard, fo have we (een 
in the city of our Lord : we have 
thought of thy loving-kindnefs, O 

§ . 8. The Breathings of the Spirit in others and my own Soul. 


MAT 7. This day one felt many 
fweetiraprefllons of God's Spi- 
rit in his heart, fometimes melting, & 
Sometimes chearing his foul in the 
publick ordinances of the word and 
facranients : this could not but be 
the breathings of Chrift, 

§. 9. The 


J17 L r I . or thereabouts, one gave 
me a relation of her fad dcler- 
tion thus : That one night as (he 
fat by the fire, flie thought (he faw 
tie ground open, and a gulf of fire 
appearing; whereupon (he cried, lam 
damned, 1 am damned : If at any 
time, (he faw any fire, fhe fuppofed 
that the muftgointoit, & that the de- 
vils would fetch her into it. Once 
wringing her hands, (he cried out, O 
what was I born into tliis world for ? 
One ftanding by, anfwered, to glorify 
God;to whom fhe replicd.you fay true, 
for God (hall be glorified in my dam- 
nation : if any offered to pray,or read; 
flic ufually cried out.it was too late to 


Cant. i. 5. I am come into my gar' 
den, my fijier, my fpoufe, I have ga- 
thered my myrrhe with my fpice ; I 
have eaten w;v honey-comb with my 
honey, I have drunken my wine with 
my milk. 

Withdraivifjgs of Chrijl from 


Job xiii. »4, a(S. Wherefore hide]} 
thou thy face, and holdejt me for thy 
enemy ? Thou writeji bitter things a- 
gainj} vie. 

Pfalm Jxxxviii. 14, 15, kJ, 18. 
Lord, why cafiefl thou off my foul ? Why 
hidefl thou thy face from me? I am 

affliBed^ and ready to die; while 

J fuffer thy terrors, I am diJlraBed, 
thy fierce wrath goeth over me, thy 
terrors have cut me off. Lover and 
friend hajl thou put far from jne, 
and mine acquaintance into darknefs. 

Prov. xviii. 14. The fpirit of a 
man will fufiain his infirmity ; but a 
■wounded fpirit who can bear F 


Difpofitions, Sec. 
Pfahn IxK-KiK. 15. BlefTcd is the 
people that know the joyful found ~ 
they fhall walk, O Lord, in the 
light of thy countenance. 

Cant, V. I. Eat, O friends, drink, 
yea drink abundantly, O beloved. 

the SouL 

Difpofitions, Sec. 
Pfalm Ixxvii. s, <S. 7. lo. I have 
conlidered the days of old, th« 
years of ancient times : I call to re- 
membrance my fbng in the night; 
I commune with my own heart, anJ 
m}' fpirit made diligent fearch. 
Will the Lord caft off for ever, 
and will he be favourable no more* 
And I faid. This is my infirmity, 

Jfai'ah I. 10. Who is among you 
that feareth the Lord, that obeyeth 
the voice of bis fervant, that walk- 
eth in darknefs and hath no light ? 
Let him tnift in the name of the 
Lord, and ftay upon his God. 

ft Cerihthians xii, 8, y, For tin's 



pray for licr, and t'ley (houlJ not read 
that p'.iic word of God by her, for it 
b.-longcd fiot to her. At laft God ap- 
peared, & Ihe felt marvelous comforts. 

§. 10 


OCTOBER 14. One tliat 
t )ok notice of the flipperi- 
ntfs of his heart in the very 
aft of performance : ' Sometimes 
it nilly ftejls away after idle 
and windiing imaginaciAis : Some- 
times it lets in vain thoughts of 
I'raife, Vain-glory, &c. Sometimes 
It raifcth up many good and ho- 
ly motions, meditations, defires and 
SfTecflions, which yet are nothing 
to the prefent performance ; and 
therefore come not from the Spi- 
rit of grace, but from Satan .' O 
cheating, cozening heart 1 

Texts. Difpofitms,S(c. 

Ifuiah liv. 6. Jn a little rvrath thing I befought the Lord thrice, 
J hid my face from thee for a mo- that it might depart from me ; 
mtnt, ^c. and he (aid unto me, My "race is 

fufiicient for ihec. 

. Deceits of Heart-beguiling. 


Jer. xvii. 9. The heart is (deceitful 
dove all things, and defperately -wick- 
ed, ivho can know it ? 

Rom.vii. zi, ii, 13 I find then a 
law, that -when I would do good, evil 
is prefent with me : for I delight in 
tiK law of God after the inward man; 
but J fee another law in my niemters, 
"warring ogainfl the law of my mind, 
md bringing r)ie into captivity to the 
law of fin, which is in my members. 

Difpoftions, &c. 

Gen. XV. 1 1. And when the fowls 
came down upon the carcafcs, A- 
braham drove them away. 

Mat. xxvi. 41. Watch and pray, 
that ye enter not into temptation : 
the fpirit indeed is willing, but the flelh 
is weak. 

Rom. vii. 14, as- O wretched 
man that I am, who fhall deliver 
me from the body of this death ? t 
thank God through Jelus Chrift our 
Lord : So then, with my mind I 
myfclf fcrve the law of God, but 
with my flcfh the law of fin. 

I Pet. iv. 7. Be ye therefore (b» 
ber, and watch unto prayer. 

J had gathered more Experiences ; but that all Offence^ though bvt taken ^ may be re- 
moved, let 'thefefuffice. 


Of the Nature of EVIDENCES. 

THE fcrlptures fet out the ways of dif- 
covering things fpiritual by fight and 
by taftc : by talle, experience is meant; 
and by fight, faith and aflurance of faith 
is intended : Peter fpeaks of ta/ling that 
ihe Lord is gracious, 1 Pet. ii. 3. and Mo- 
fes by faith faw him who is invifblcy Heb. 
Xi. 27. David joins both together, tajle 
and fee that the Lord is good : bleffld is 
the man that irujleth in him, Pfal. xxxiv. 
8. AV^e have done with tafting ; the next 
is feeing, which I call afTurance, or evi- 
dence : would we know what thcfe evi- 
dences are ? I look on them as ' inherent 
and habitual obfervations of the Spirit's 
agings in the foul j' of which the beloved 

apoflle fpeaks fo often. Hereby ive knoiu 
that we know him, if we keep his command- 
7nents. IVe know that we have paffed from 
death unto life, becaufe we love the bre- 
thren : by this we know that we love the 
children of Cod, when we love God and keep 
his commandments. Thcfe things have I 
written unto you that believe on the name 
of the Son of Cod, that ye may know that 
ye have eternal life, i John ii. 3. and iii. 
14. and V. 2. 13. And the apoltle Paul, 
Now we have received, not the fpirit of the 
world, but the Spirit which is of God, that 
ive might know the things that arc freely 
given to us of Cod, i Cor. ii. i2. 





Of the gathering of Evidences. 

NOW for the Evidences, it is our du- 
ty I. To gather them. 2. To keep 
them. 3. To improve them. 

For the gathering of them, obferve we 
I. A right leafon. 2. The right way. 

I. Seafons muft be obferved ; for when 
thick mifts furround us, and black clouds 
eover us, we cannot fo well judge either 
of our felves, or of our own concernments : 
David in defertion refufeth to be comfort- 
ed, Pfal. Ixxvii. he fpilt all the cordials and 
phyfic that was brought him, he was not 
only void of comfort, but refufed it : 
• What ? bring me promifes' (will a foul 
then fay) ' you may as well carry them to 
one in hell \ What ? are thefe the evidences 
of God's love ? I fee no fuch Lhing, here's 
nothing but fcruples, and doubts, and 
flaws :' O how apt is fuch an one at fuch 
a time, to forfake his own mercy, Jon. ii. 
8. to take Satan's part, to plead againft his 
own title, his own interefi:, in tije befl: 
things he can have interefi in. Now there- 
fore, if we will draw a book of evidences, 
it is good to obferve times and fuch preci- 
ous opportunitiesof comforts and refrefli- 
ings as God vouchfafeth upon us. 

2. The right way mufl: be obferved, and 
that confifls in eying, i. The precious pro- 
mifes of Ghrift. 2. The inward graces un- 
to which thofe promifes are made. 3. The 
truth of thofe graces written in our hearts. 
4, The teftimony of the ' Spirit, witnelung 
with our fpirits, that we are the children 
of God.' 

I. We muft eye the precious promifes, 
and yet not fo as we muil clofe with them, 
or reft on them alone, without feeking for, 
or clofing with Chrift in thofe promifes ; 
the promife is but [as] the cafket, and 
Chrift [as] the jewel in it; the promife is 
but [as] the field, and Chrift [as] the pearl 
hid in it, and to be chiefly look'd at ; the 
promifes are the means by which we are 

affured, not the things on which we are 
to reft : it were folly for a man to think 
he hath an intereft in an heirefs' lands, be- 
caufe by forae means or other he hath got 
the writings of her eftate into his hands; 
all know that the intereft of her lands goes 
with her perfon, and with relation of mar- 
riage to her, otherwife, without a title to 
herfelf, all the writings may be juftly fetch- 
ed out of his hands again : fo it is with the 
promifes, they hang all upon Chrift, and 
without him, there is no intereft to be had 
in them. 

2. AV'e mufl eye the inward graces ta 
which the promifes are made, not that we 
muft be too much carried away with the 
figns of Chrift in our hearts, and not after 
Chrift himfelf ; as pleafures that are law- 
ful in themfelves, may be unlawfully ufed, 
when our thoughts and intentions are too 
long, or too frequent, or too vehement in 
them ; fo as to deaden the heart either to the 
prefent delighting in God, or purfuing af- 
ter him with the joint ftrength of ourfo^Is, 
as our only chiefeft good ; fo an immode- 
rate recourfe unto figns, barely confidered 
as fuch, is as unwarrantable, when there- 
by we are diverted, and taken off from a 
more conftant a<5\ual exercife of daily 
thoughts of faith towards Chrift immedi- 
ately, as he is fet forth to be our righteouf- 
nefs ; and yet the minds of many are fo 
wholly taken up with their own hearts, 
that, as thePfalmift fays of God, Chrift is 
fcarce in all their thoughts : let thefe confider, 
what difhonour this will be to Chrift, that 
his train and favourites, our graces, fiiould 
have a fuller court, and more frequent at- 
tendance from our hearts than himfelf, 
who is the King of glory : now to recitfy 
this error, the way is not wholly to rejedt 
all ufes of fuch evidences, but to order 
them rightly; as thus, 

I. Let not the ufe of graces go before,, 
but follow after an addreis of faiih firlt re- 
newed, and ads of faith firft put forth up- 
on Chrift hipifelf. Thus whenfoever we 




would go down Into our own hearts, and 
take a view of our graces, let us be fure 
firft to, look wholly out of ourfelves unto 
Chrift, as our juAification, and to clofe 
with him immediately, as if we had no pre- 
fent or by-paft grace to evidence our being 
in him ; and if then, whiles faith is thus 
immediately clafping about Chrift, we find 
either prefent or by-paft graces coming in, 
as handmaids, to attend and witnefs to 
the truth of this adherence unto Chrift, 
this will derogate nothing from Chrift's 
honour, or the d^flrine of free-grace. 

2. ' Let us in the clofure of all, begin 
afrefh to aft faith upon Chrift immediate- 
ly, with a redoubled ftrength.' As faith 
fliould give a leading to the ufe of graces, 
fo the fight of our graces fhould be as a 
back-door to let faith in again, to converfe 
with Chrift : even as at the facrament, the 
elements of bread and wine, are but out- 
ward figns to bring Chrift and the heart 
together, and then faith lets the outward 
elements go, and clofeth and treats imme- 
diately with Chrift : fo grace is an inward 
fign, and whiles men make ufe of it, only as 
of a bare fign to let them come into Chrift, 
and their rejoicing is not in it originally, 
but in Chrift ; their confidence is not up- 
on it, but upon Chrift : there is no danger 
at all in making fuch ufe of figns; for thus 
we make our graces fubordinate and fub- 
fcrvient to faith, whilft it makes Chrift its 
j^/pha ajid Omega, the beginning and the 
end of all. I know it is ftrongly objected 
againft Chriftians, That many forget, and 
feldom ufe an intire, immediate clofe with 
Chrift, whiift in the mean time the ftream 
of their moft conftant thoughts and deep- 

eft intentions, are ever running upon their 
graces, and the gracious workings thereof 
in duties towards Chrift ; others on the con- 
trary run all on Chrift, dcfpifing the graces of 
the Spirit, becaufe, fay they, ChrijHs all in 
all to the/n : fo that if we alk fuch, Have you 
any grace, change of heart ? ^c. ' Tufh, 
what do you tell them of repentance, ho- 
linefs, i;c. they have Chrift, and that is 
fufficient ; they have the fubftance, and 
what ftiall they now do with ftiadows of 
ordinances, duties, graces? they have all 
in Chrift, what fliould they look for evi- 
dences, from any graces inherent in them- 
felves ?' O let thofe mourn over themfelves, 
that have with much affeftion been feeking 
after Chrift's benefits, peace of confcience, 
holinefs of heart and life, but have not 
fought firft and laft to embrace, and have the 
perfon of the Lord Jefus Chrift himfclf: and 
let fuch tremble, who in advancing Chrift 
himfelf, and free-grace, will needs abolidi 
and defpife thofe heavenly graces which 
fiow from him unto all the eledl * : The 
law of Cod is written on the heart ofChriPy 
Heb. X. 7. with Pfal. xl. 8. And if ever 
he wraps us up in the covenant of grace. 
He will "write his law on our hearts aljOy 
Heb. viii. 10. The right way for both, 
is to order their evidences aright ; and by 
this courfe graces will have their due, and 
the life of faith will ftill be aftually main- 
tained and kept upon wing, in its full 
ufe and exercife towards Chrift alone for 

^teji. * Why would not fome men have 
grace or fanftification an evidence :' 

j'ln/w. In fome it aiifeih from their lufts, 
which they have a mind to live quietly in. 

• Siicli as truth, jtiftkf, chaiity. tempcrana, liumility, and the l.kc. — TholL pcrlJins, who thuik meanly, or 
fpcak cor.tcmptibly of tlicfe txccllfnt virtuts, oiij>|it to remember, that the pradicc of them is folcnirly required 
by our .Saviour: that they are Urongly recomuitnJeJ by his eximple : that they are made by Chrilt hiniklf, as 
the only tell of our love to him, and tounteo not only as the bri^lUcft ornament of our nature, but as the chief 
glory cf God iiimfelf ; and thcief'ore they ought to confider, that n > f .undiitfa in the faith, no foiemnity of wor- 
fnip, no cxttir.al obfcvvaiices, no fljilies of dc^•oti')n, nu pretended in.vard m;niifeftations, no zc;il lio* wartn foe- 
vcr for fublkk matters, can ever compcnl'atc for the want of thcfc ilTcntial ingredients of the f^Mritual lite. 



defirous to keep their peace, and yet un- 
willing to forfake their lulls ; and hence 
they exclude this witnefs of water or fanc- 
tification, to teftifie in the court of con- 
fcience ; in others, I think, it doth not 
arifc from want of grace ; but becaufe the 
Spirit of grace and (anflification runs very 
low in them ; it can fpeak little, and that 
little very darkly and obfcurely for them, 
therefore they have no great mind that it 
Ihould be brought in as any witnefs for 
them ; others I think may have much 
grace, yet for a time they caft it by as an 
evidence unto them, becaufe they have 
experience how difficult and troublefome 
it is to find this evidence, and when 'tis 
found, how troublefome to read it, and 
keep it fair, and thereby to have con- 
ftant peace and quietnefs : and hence a- 
rife thofe fpeeches, ' Why do you look 
to your fanflification ? It is a blotted evi- 
dence, you may have it to-day, and lofe 
it to-morrow, and then where is your 
peace?' Thefemen, becaufe they feel not 
that meafure of fanctification they would, 
do therefore vilific and deny that they have; 
becaufe ihey feel a law of Jin hi their mem- 
bers, leadtJig them aivay captive, there- 
fore they will not take notice of the law 
of their minds, whereby that inner man 
delights in the law of God, and mourns 
bitterly under the body of death, by which 
they might fee with Paul, that there is no 
condemnation to fuch, Rom. viii. i. But 
I fhall propofc one thing to confcience : 
Suppofethou wert now lying on thy death- 
bed, comforting thyfclf in thy ele£led and 
juftified eftate; fuppofe the Spirit of God 
flioxild now grapple with thy con(cience,and 
tell thee, Ij thou art jujlified, then art thou 
fanctified, 2 Thcff. ii. 13, Is it thus with 
thee? What wilt thou anfwer? If thou 
layell,' Thou art not fan^ified,' the word 
and Spirit will bear witnefs againfl thee, 
and fay, * 1 hou art not then juflified :' 
If thou fayeft, ' Thou knoweft not, thou 
lookeft not to fanftilication, or the fiuits 

N C E S. 

of the Spirit ;' they will 

then canft thou know 

ele<51ed or juflified ?' For it is a 


reply, ' How 

or fay thou srt 

truth as 

clear as the fun, * None are juflified, but 
they are fanftified, and if they are not 
fanflified, they are not juflified :' O blefs 
God for any little meafure of fan<ftificati- 
on, fo it be in fincerity; do^not fcorn or 
fecrctly defpife this Spirit of grace, know- 
ing that without it thou (halt peridi, but 
if thou hafl it, thou hail an evidence of 
thy part in Chrifl ; furely grace is * the 
image of Chrifl flamped upon the foul,' 
and they who reflefting upon their fouls, 
fee the image of Chrifl there, may be fure 
that Chrifl is theirs; Chrifl hath given all 
himfelf to thofe, to whom he hath given 
this part of himfelf. Upon the view of thy 
^evidences, fay, ' All thofe great and hea- 
venly things could not be in my foul, were 
not Chrifl and his Spirit there ; this rich 
and glorious furniture could not be in my 
foul, were not the king of glory there ; 
the flowers of this gnrden would not fraell 
fo fweetly, did not the wind blow upon 

3. We mufl eye the truth of thofe graces 
thus written in our hearts ; there is a great 
deal of counterfeit grace in the world ; a 
true Chriflian can have nothing, as difcern- 
able to others, but an hypocrite may have 
and do for the outward lemblance as much 
as he ; it is good therefore to try the truth 
of our graces, and herein the rife, manner 
and end of our motions carry much ma- 
nifeflation in them. But of this more 
largely in the duties of Self-examination, 
and Receiving of the Lord's fupper. 

Only in this place, I think it mofl fui- 
table to add a little further concerning this 
truth of graces, as (f .) 1 here is, and may 
be truth of grace, though not perfecSlion 
of grace ; and hence it is that we may have 
infallible affurance; but for any perfeft 
certainty in degree, it cannot be attained 
in this life. One [viz. Dr. Crifp] arguing 
againfl univerfal obedience as an evidence. 



202 EVIDE 

becaufe no man could perform it, or if it 
fhould be limited to purpofe of heart, yet 
none hath fuch a conftant piirpofe, be- 
caufe of many corrupt fuggeftions and con- 
cuffions within, by lufts; herein he fliew- 
eth his error ; for we look not for perfec- 
tion of grace, but only for truth ; the Icaft 
grace difcovered in the foul that is fincere 
and upright, tho' it be not grace to fatisfie 
the defire of a Ghriftian, yet it ought to be a 
fure evidence to confirm his judgment of 
his intereft in Ch^jft. It is obferved that ma- 

' ny c.f God's children may make fad wounds 
for themfelves, in not diftinguilhing be- 

- tween the truth and elfcnce of grace, and 
the degree of grace; wheteas the fcripture 
makes them blelled that hunger and thir/}, 
yea it doth often defcribe the godly by their 
defires, andfeeking of his face ; now this 
error is the more faflned upon them.becaufe 
when they read in books of the nature and 
property of any grace, they are not able 
to find it in fuch a vigorous and powerful 
manner in themfelves; whereas they ought 
to know it is one thing to fpeak of grace 
in idea, in fc, ' in its own nature and 
definition', another thing to fpeak of it as 
infuhjedoy * as the fubje6l partakes of it;' 
for foit is much debilitated. We do not 
argue afiurance, from perfeiftion of grace, 
from a full and perfe6t obedience unto 
God's law, but only from the truth and 
Uncerity of grace, with many defe<^s that 
are wallied away by Chrift's blood. (2.) 
The fcriptiue attributes bleffednefs and fal- 
vation to feveral graces; and we cannot 
deny, but that all the graces to which thofe 
promifesare annexed are good and proper 
evidences : thus fometimes fear of God, 
fometimcs poverty of fpirit, fometimes 
hungering and thirfiing after righteouf- 
ne/s, fometimes Repentance, fometimes 
Love, fometimesPatience, fometimes Faith, 
is a fign or evidence. And if a godly man 
can find any one of thcfe, or the like in 
bimfelf in truth or finccrity, he may con- 
clude of his falvation and juAificatioji^ 

NC E S. 

though he cannot fee all thefe in himfelf ; 
and many times the people of God per- 
ceive one evidence in themfelves, when 
they cannot fee another ; in this cafe fup- 
pofe doubts and temptations arife about 
the truth of this or that evidence, yet 1 may 
argue from that which is more known to 
that which is lefs known; I may proceed 
from thofe that are more eafy to thofe 
that are more difficult : if I can but fay, 
here is one evidence in truth or finceri- 
ty, I may afiliredly gather all the reft 
are there, becaufe of the harmony and 
connexion of graces. (3.) As faith is the 
root of all other graces, and fo in fome 
fenfe more hidden than they arc, as the 
root of the tree is more hidden in the earth, 
than the body of the branches, yet if we 
confider faith as an inward grace planted in 
our hearts, as well as any other fan(ftifying 
grace which fprings therefrom ; and as the 
condition of the covenant exprefl'ed direct- 
ly in the conditional promifes, all other 
graces being only brought in, as accom- 
panying faith, and flowing from faith, faith 
Ihewing itfeif by them ; in thefe refpefts 
there cannot be a moredireft, certain, and 
infallible evidence than faith. This is fo 
fure a way of trial, that the apoftle him- 
felf directs us thereunto, Prove yourfelves 
whether ye be in the faith, 2 Cor. xiii. 5. 
If we would know ourlelves to be fuch as 
are not adokimoi, to be * difallowed or re- 
jected,' there is no better way to know it 
than by our faith : a weak believer inqui- 
ring how he may know that he (hall be 
faved, the apoflle anfwers his doubt, not 
by afcending or dcfcending hither or thi- 
ther, but by looking 10 his faith, for if 
thou believcfi with thine heart in the Lord 
Jefus, thou JhaU be faved, Rom. x, 9. 

ObjeSi. * But the efpecial aCt of faith is 
to look wholly out of our felves unto 
Chrift, as if we had no grace within us : 
and the reafon why fome mifiake eviden- 
ces is, becaufe Chrift without us is no 
more looked upon.' 




Anfw. The foul of man hath two kinds 
of a6ts or workings ; the former are diredl 
afts, fuch as go immediately to their ob- 
jedl ; as when by faith I take Chrift, and 
adhere to him ; the latter are reflex a6ls, 
which are only in reafonabie fubjefts, and 
this is when a man doth perceive or difcern 
thofe dlreft afts in him, as when I perceive 
that I do thus adhere to Chrift: : now our 
evidence, certainty or aflurance is properly 
in this latter way, when we know that we 
believe, and therefore this afTurance is cal- 
led by fome fhnfus fidei, * the feeling or 
perceiving of faith.' 

Object, * But what is this reflex a6l but an 
human teftimony, which is fubjeft to falfe- 
hoods and delufions ? and how incongru- 
ous is that to witnefs the things of God V 

Anfix). An human teftimony may be an 
introduftory preparation to believe that 
which is divine. 2. The feeling of faith 
is efficiently from the Spirit of God, and 
fo it is not a mere human fenfe or difcern- 
ing, but divine and infallible, even as faith 
is; in this refpeft we fear no delufion, for 
as the Spirit of God cannot externally wit- 
nefs any thing that is falfe, fo neither can 
it inwardly in the foul of a man perfuade 
that which is falfe. 

Object. ' How is it then that the faints 
are ufually fo full of doubtings?' 

Anfw. Becaufe there is nothing in us 
perfe£l in this life; in all our honey there 
is fome gall. Such an afllirance as excludes 
all doubting is only proper to the glorifi- 
ed : not but that God is able to give us 
perfeft grace^ and perfeft afliirance, but 
he may do what he pleafeth with his own, 
and accordingly he hath thought good in 
this life to exalt imputed righteoufnefs ra- 
ther than inherent. 

0bje6i. * To what purpofe then is aflTu- 
rance by the fenfe and evidence of imper- 
fea grace ? doth not this derogate from 
that relying ad of faith, and from the pro- 
mife of grace, as if they were not enough ?' 

Anfw. No, in no wife; we prefer faith 


of dependance and adherence, and belief 
in the promife, as a more noble and ex- 
cellent way ; and yet the evidence of gra- 
ces in us is not in vain ; for it hath pleafed 
God to multiply thofe things which may 
confirm our faith. Thus, although every 
word of God hath immutable verity in it, 
yet he confirmed it alfo with an oath, af- 
ter the manner of men, to end all thofe 
controverfies, which diffidence and diftruft 
may raife between God and us, Heb. vi. 6. 
And although God hath given us his pro- 
mife, and nothing can be furer than that, 
yet he addeth fervants to feal and confirm 
his promife to us; fo although we do well, 
chiefly to depend and rely immediately on 
Chrift; yet there is great ufefulnefs of the 
reflex aft of faith, and of all other eviden- 
ces. For, (4.) Wemufteye the teftimony 
of the Spirit, witnefling with our fpirit, that 
we are the children of God, Rom. viii. 16. 
As God hath fet up a frame of holinefs 
in every believer, fo he hath given unto us 
the earnefl of the Spirit ^ 2 Cor. v. 5. The 
graces of the Spirit are a real earneft of the 
Spirit, yet they are not always an eviden- 
tial earneft, therefore an earneft is often 
fuperadded to our graces. 

There is a threefold work of the Spirit. 

1. To convey and plant grace in the foul. 

2. To aft and helpus toexercife the graces 
which are planted there. 3. Tofliine upon 
and enlighten thofe graces, or to give an 
earneft of thofe graces. 

This laft work the Spirit fulfils two 
ways. 1. By arguments and inferences, 
which is a mediate work. 2. By pre- 
fence and influence, which is an immediate 

Thefe the apoftle calls Witnefs-bearing, 

1 John v. 8. the Spirit brings, in the wit- 
nefs of the water, and of the blood, which 
is his mediate work ; but befides and a- 
bove thefe, he gives a diftinft witnefs 
of his own, which is his immediate work, 
and is, in a way of peculiarity and tran- 
fcendency, called, The witnefs of the Spi- 

2 rit : 

2 04 


rit : Concerning both, is that of the apo- 
/lle : We have received not thefpirit of the 
Ivor Id, hut the Spirit which is of God, that 
•we may know the things that are freely 
^ivenus of God, i Cor. ii. I2. The things 
freely given us, may be received by us, and 

yet the receit of them not known to us ; furance of Faith.) 

evidence, which is faith ; the fpirit within 
thee faith. Thy Jin is forgiven thee, and 
faith receiveth it, and fits down fatisfied ; 
now here is thy evidence, if thou haft 
only thefe two, thou haft thy portion, 
thou needeft no more. (Dr. CrispV y^f- 

therefore the Spirit, for our further con 
folation,doth, as it were, put his hand and 
feal to our rcccits : whence he is faid, To 
Jealus up unto the day of redemption^ Eph. 
iv. 30. * 

Queft. * But how may a man difcern be- 
tween the teftimony of the Spirit, and the 
illufion of Satan V 

Anfw. I anfwer, There is ever an har- 
mony and fwcet accord between the in- 
ward and outward teftimony, between the 
Spirit of God and tlie word of God, and 
therefore we may difcern the teftimony of 
the Spirit by the word. Thus in the old 
teftament, all revelations were to be ex- 
amined by the word, Deut. xiii. i. liaiah 
viii. 20. And in the new teftament our 
Saviour tells us. That//"*? Spirit (hall lead 
you into all truth, John xvi. 13. How'fo ? 
For hefhall not /peak of himfelf, but what 
he flmll hear, thatfhallhefpeak : And what 
is that which the Spirit heareth ? is it not 
that which is already contained in the 
fcriptures ? 

Obje&. ' Nay then (fay fome) the credit 
of the voice of the Spirit muft depend up- 
on the word, but this muft not be allow 

Sol. I anfwer, i . In this way, what pro- 
fane perfon is there in the world, who 
may not conclude for himfelf, if he will 
but force upon himfelf this perfuafion, 
• That the Spirit faith it, and I believe it :* 
2. The revealing and receiving evidence, 
/. e. The word of the Spirit, and fubfcrip- 
tion of faith, do not lay the ground of 
perfect peace, except there come in alfb 
the evidence of inherent qualiHcations. 
For the better underftanding of this, ob- 
ferve, That the evidence of the Spirit is 
either mediate, when it enables the foul 
to frame a fyllogifm, wherein the Minor, 
/c. the diftate of the confcience fo far 
maketh to this evidence as our graces are 
witnefted to by the Spirit, i Cor. ii. 12. 
Or immediate, which is indeed without 
any fuch difcourfe of our confcience, and 
wherein our fpnit is merely pafTive or re- 
ceptive ; it is an a<rt of irradiation or im- 
prelfion of God's love, or (as fome call it) 
a tranfcript of the decree of GoJ's ele<flion 
fet upon the confcience ; thefcripture calls 
this efpecially, a feal of the Spirit, which 
imports the mere pafTivenefs of the heart to 
it, as of the wax to the feal ; and this ev'i- 

ed, that any thing ftiould be of fuch credit dence is folitary, without reference to in 

as to give credit to the Spirit.' (Dr.CaispV 
Jffurance of faith.) 

Sol. I anfwer, Why not ? the fcrip<- 
ture we know is already known and receiv- 
ed as the word of God, and therefore what 
Cometh after it, muft needs borrow credit 
from it : indeed, the truth of what the 
Spirit fpeaketh doth not depend upon the 
■word, yet the credit of it doth. 

ObjeSl. * But there is no more evidences 

herent graces; yet howfoever it excludes 
them not, nor comeih in till that mediate 
evidence precede, Eph. i. 13. Hence I in- 
fer, the mediate teftimony of the Spirit, 
that ordinarily concludes for hie 6" i7/^, 
'for this or that man,'dothnot fpeak accor- 
ding to the word, but where a text of fcrip- 
turehath ^.quicunque ' a whofoever' for the 
proportion, and a work of the fanftifying 
Spirit for the alfumption ; as thus, the 

(fay they) fave only the revealing evidence, fcripture ia\i\\,They that repent and believe, 
the Spirit of Chrift, and the receiving they that are kd by the Spirit of God,are 



the fbns o/Godt Mark i. 15. Rom. viii. 14. 
Hereupon the renewed and famfiified con- 
fcience faith, 'I do repent and believe, I 
am led by the Spirit : therefore I am the 
child of God.' Now this conclufion dedu- 
ced, if afterwards the immediate teftimo- 
ny of the Spirit, manifefted by a heavenly 
impreffion and irradiation upon the foul, 
comes in with his atteftation to confirm it, 
we may not doubt either of this or the for- 
mer teftimony, becaufe now they both 
fpeak according to the word and work of 
grace In the heart : the ground of all this 
is in the nature of this teftimony of the 
Spirit, which is rather an atteftation than 
a teftimony; a fecondary, not firft depo- 
nent : is not this rightly concluded (fo far 
as it implies the immediate tefiimony) 
fiom that of * Rom. viii. 16. The Spirit 
witnejjeth with our fpirit ? where we have 
two witnefles joining together their tefti- 
monies to aftert this truth, * that we are 
the fons of God ;' Two, I fay, viz * our 
fpirit,' and the ' Spirit of God :' the wit- 
nefs of our fpirit, *. e. of our renewed 
confcience, is the firft ; the Spirit of God 
is the fecond : his work is not Martureitty 
but Summartureifi, to witnefs together 
•with our /pirit i i.e. To confirm and ra- 
tify what that hath alferted ; fo that indeed 
the evidencing of this teftimony of the Spi- 
rit, is after the teftimony of our own con- 
fcience ; if this do not firft: fpeak and con- 
clude, that other of the Spirit fpeaks not at 
all : now the teftimonyiJof the confcience 
is the conclufion of the pradlical fyllogifm, 
and the certainty of this conclufion depends 
xipon the verity of the afl\imption which 
jnentioneth the work of grace in the heart: 

C E S. 205 

fo then let it be the care of the chriftian, 
to make good the verity of the afifumption, 
that he may truly fay, ' I do repent, I do 
believe, I am led by the Spirit ;' and this 
fhall not only afford him comfort by the 
conclufion, but alfo (when the immediate 
teftimony of the Spirit comes in with his 
atteftation to confirm it) it will affure him, 
that he is not mifled by the fuggeftion of 
Satan, but guided by the Spirit in this 
point of affurance : * Surely (will he fay) 
this is the Spirit of God, for now he fpeaks 
according to the word of God, and accord- 
ing to the work of his own grace within me.' 


0/ the keeping of Evidences. 

IF in eying the promifes, and graces, and 
truth of thofe graces written in our 
hearts, the Spirit fhall come in, and iTiine 
upon our graces, either mediately by way 
of argument from fan£lification, or more 
immediately by way of prefence, then la- 
bour to keep our evidences clear and fair ; 
maintain that which we have gotten, and 
keep it as the beft treafure under heaven. 
Chriftians, we had need to preferve our e- 
vidences clear and bright, that they may 
be feen and read upon all occafions. 

But how fhould we keep thus our evi- 
dences ? 

i. Hearken to the word, and hearken 
to the Spirit, and hearken to our own con- 
fciences. "What fay all thefe to our fouls ? 
Ex. gr. The word faith thus, Whofoever 
loves the brethren, he is tranjlated from 
death to lifey i John iii. 14. now doth thy 
confcience tell thee, that * fo do I, in truth, 
and fincerity V Then here is the word and 

* I know fome by our fpiiit, underOand the gift of regeneration, and that God's Spirit, by or in that gift 
which he benoweth on us, witncffeth with and to our fpirits. q. d. The Spirit of God bearcth witnefs unto us. 
with thcfe gifts and graces that are the fruit of the fame Spirit; fo that in tliis fenfe he fpeaks not immedi- 
attly. but mediately by and with our fpirits, being enlightened and fanrtificd. For my part I niail not con- 
tend ag.iinft this expofition ; and the rather, becaufe I grant that the teftimony which is by the effefls and fruits of 
God's Spirit, is the ordinary, fafe and lure way ; yet as I dare not dcnv the immediate telUmony^ fo neither dare I 
•xclude it out of hu text. 




thy confclence for thee ; and doth the Spi- 
rit come in, and witnefswich thyconfcience 
that it is fo indeed ? then it is well with thy 
foul, thou keepeft thy evidences to pur- 

2. Be daily renewing onr faith in Chrifl:, 
efpecially that a(ft of faith, by which our 
fouls knit, or tie themfelves to Chrifl: for 
falvation : caufe your fouls every day in 
folemn manner to a6l that part : put forth 
this primitive aft of faith in our fouls ; 
the daily exercife of this will increafe and 
llrengthen the di\jjne habit of faith in the 

, foul, and make the foul fenfible of every 
a6l of it. By frequent believing we fhall feel 

. at our very hearts-root that we do believe, 
and fo ive fhall have thevjitnefs in our- 
felves that we are in ChriJ}, i John v. lo. 
we fhall knowingly carry in our hearts 
the counterpart of all the promifes. 

3. Perform all thofe duties and exercifes 
of religion, which God hath ordained for 
this very purpofe : As, i . Reading the word, 
Thefe things write we unto you, that your 

joy may be full, I Johni. 4. 2. Hearing the 
word; for therefore is theminiflry of Chrifl:, 
to give knowledge of falvation to his peo- 
ple by the remiffion of their fins, Luke i. 
77. 3. The facraments ; for they are ^/^<? 
feals of the righteoufnefs of faith, Rom. iv. 
II. 4. Prayer : Afk, and you fhall receive, 
that your joy may be full, John xvi, 24. 
To this purpofe is God's promife, I will 
bring my people to my holy mountain, and 
7nake them joyful in my houfe of prayer, 
Ifa. Ivi. 7. 

4. Maintain holinefs and purity of life. 
The effe£l of righteoufnefs is quietnefs, and 
afjurance for ever, Ifa. xxxii. 17. and to 
him that ordcreth his converfation aright, 

^ will //hew the fahation of Cod, Pfal. 1. 23. 
The faints, while they keep their lincerity, 
enjoy affurance; for the Spirit of God, 
which is in them, fJ}eds abroad the love of 
God in their hearts, enabling them to cry^ 

Jhha father : and bear witnefs with their 
fpirits that they are the children of God, Ro. 
viii. 15, 16. But when they fall into wil- 
ful tranfgreflions, and grieve the Spirit of 
God, afl'urance is gone. This made Da- 
vid, after his foul fins to cry out fo vehe- 
mently. Make me to hear joy, and glad- 
tie fs. Re (lore me to the joy of thy falvati- 
on. O take heed of fpotting our evi- 
dences, of defiling our evidences by any 
finful acls. 

5. Take heed of yielding to any bafe 
doubts or fears, or objeftions of Satan and 
our own hearts ; deny not the work of 
grace in us, \t'\k. we grieve the Spirit of 
God : if any fliall yield fo flavifhly to the 
mifgivings of their own hearts, or to the 
temptations of Satan, that they (hall 
conclude againft themfelves, ' they have 
no faith, no love,' though all other Chrif. 
tiars can fee thefe in them, what difho- 
nour is it to God, and to the Spirit of 
Godr What, hath God written thy name in 
heaven ? and wilt thou attempt to raze it 
out ; and to write thy name on the doors of 
hell? fy upon thefe injurious, if not blaf- 
phemous thoughts. What fliall a dark 
humour, a melancholy thought prevail on 
thy foul more than the word, and more 
than the teflimony of thy own confcience 
enlightened by the Spirit ? Take heed of 
this, as of a great pride in thy heart : what, 
to yield more to a flurdy, dark, unfubdu 
ed humour, than to evidence itfclf? O 
take heed ! O hearken not to what fear 
fays, or to what humour fays, or to what 
Satan fays, or to what the world fays ; but 
hearken to what the truth itlelf fays, and 
hearken to what confcience fays, when it 
is enlightened by the Spirit.asingood times, 
when we are at the beft; f Hearken to thefe, 
and fo get our hearts aud wills overpower- 
ed with the evidence, and yield and fub- 
jeft ourfelves unto it. 

6. Keep the graces of the Spirit in con- 


I Get aloic, aiij iiucllioii with thyfclf. bring thy heart to the bat of trial, force it to anfvvcr the interrogatoric-s 


tinual exercife upon all occafions ; habits 
are not felt immediately, but by the free- 
nefs and facility of their a6ls ; the fire that 
lieth flill in the flint, is neither ken nor 
felt ; but when you fmite it and force it 
into aft, it is difcerned. Many queftion 
their evidences, they know not whether 
they have repentance, or faith, or love, 
or joy ; but if tliey were more in the ac- 
ting of thefe, they would eafily know. 
Chriftians, draw forth an object for godly 
forrow, or faith, or love, or joy, and 
lay your hearts flat unto it, and take 
pains to provoke it unto fuitabie acti- 
on. Sometimes grief for fin is in us, 
when we think there is none, it wants but 
flirring up by fome quickening word ; 
the like we may fay of love, and of every 
grace : how can we doubt whether we love 
God in the very aft of loving ? or whether 
we believe in the very aft of believing ? If 
we be afl"ured whether this facred flame 
be kindled in our hearts, blow it up, get 
it into a flame, and then we fliall know : 
believe, till we feel that we believe ; and 
love, till we feel that we love ; for grace 
exercifed both brings and maintains certain 
comfort: It maybe with a Chriflian in 
his feelings, as with theworft man living, 
but he may thank his own negligence, his 
own diilnefs, his not ftirring up the graces 
of God's Spirit in him ; O therefore it is, 
that he hangs the wing [is difcouraged] 
upon every petty crofs, upon every petty 
occafion : labour to have an heart ready 
to exercife grace fuitabie to every conditi- 
on, for then grace will refleft fweetly, then 
we fhall maintain and continue our com- 
fort?. The foul that is befl furnKhed with 
grace, when it is not in a6lion, is like a 
lute well ftringed and tuned, which, while 
it lieth flill, doth make ncv more mufick 


than a common piece of wood ; but whea 
it is taken up, and handled by a fldlful la- 
tenift, the melody is moil: delightful. 


0/ the improving of Evidences . 

FO R improving of Evidences , wc 
mufl: endeavour to produce that 
fruit, that frame, that difpofition of heart 
which the Lord requires, direfts, and looks 
for in fuch a cafe; as, the admiring of God's 
unfearchable grace in Chrift; Jefus; a fo- 
ber, moderate and felf-denying ufe of our- 
evidence-comfbrts ; a fiducial pleading of 
all the precious promifes of the gofpel ; a 
chearful bearing of crofl'es ; a holy con- 
tempt of creature-comforts ; a bold ap- 
proaching to the throne of grace upon all 
©ccafions; a valiant adventuring for ChrilT; 
longings for the appearing of the Lord Je- 
fus; a confident contefl: with fin, a cou- 
ragious refifting of temptations : I may add, 
humility, love to God, fear of offending, 
zealous labours to advance Chrifl: in the 
power of grace, e^rc. all which are the 
fruits of legible evidences in true Chrifli- 
an hearts : and our evidences thus improv- 
ed, then is the whole bufinefs chriflianly 
managed indeed. But of thefe in the next 

Of the fanSiification of Evidences, in their 
feveral ufes. 

THE fanftification of evidences is ms- 
nifefted (as we faid) by feveral dif- 
pofitions. To enlarge myfelf : No fooner 
is the foul fettled in its fcripture-perfuafi- 
ons, and Spirit-perfuafions, that God hath 
tranflated it unto Chrifl:, but immediately 
there follows, 

I. A deep admiring of God's unfearch- 
able grace in the Lord Jefus Chrifl : * hath 

put to it; fct thcconaions of tlie pofpfl. and qualifications of the (iints on one fide; and thy performance of 
thafe cond.nons and the (jualificatiofls of thy foui en ;hc ether fide, and then jndgc how near they rtfcmblc. 
3,ul:r i Lvctlafimi Reft, "" * ■' 


2o8 EV ID E 

the LorJ afTured me that I am his ? O my 
foul, (land amazed at this cndlefs, bound- 
lefs love of the Lord ; it is of his grace that 
ever I did bethink myfelf of the danger of 
my finful courfe I was formerly in ; it is 
of mere grace that the Lord Chrift died 
for my fins, and rofe again for my juflifi- 
cation ; it is of his fpecial grace, that the 
Spirit of Chrift (hould thus whifper to my 
fpirit, * Thy fins are forgiven thee.' O the 
bountifulnefs and love of God to man ! 
O I am fwallow^d up in this depth ! It 
is a myftery which may aftonifli angel?, 
an orient pearl which out-fliines all the 
fparkling jewels of the whole creation.' 
"When the Jews heard of the proclamation 
of king Cyrus, by which they were fet free 
fiom their long and tedious captivity, they 
were rapt with joy, they were like to men 
that rather dreamed, Pfal. cxxvi. i. than 
pofielfed the things that their fouls longed 
after : how much more will aflurance that 
we are fet free from the perpetual bondage 
of fin, and rcftored to the everlafiing free- 
dom of righteoufnefs and life, make us 
wonder at the infinite wifdom, and un- 
fpeakable goodnefs of our heavenly father ? 
The faints confidering the goodnefs of God 
towards man in his creation, brake forth 
into holy admiration, Lord, ivhat is man, 
that thou art mindful of him ? Pfal. viii. 4, 
5. The prophet calling to mind long after, 
•what God had done for his foul, cannot 
pafs it over without fervent praife, What 
/hall I render unto the Lord, Jor all his be- 
nefta towards me? Pfal. cxvi. 1 2. How much 
more ought and will that man that is allur- 
ed of Gtid's favour and love towards him, 
for ever admire the mighty power, un- 
fpeakablc goodnefs and rich mercy of God, 
who hath delivered him from the pit of 
hell, from the power of Satan, from the 
curfe of the law, and from the waiting for 
of all the wicked devils and damned fpirits, 
and withal, ' hath tranflated him into the 
kingdom of his dearcft Son ?' O needs mull 

iV C E S. 

his heart be inflamed with love, and enlarg- 
ed in praifes ? 

2. A fober, moderate and felf-denying 
ufe of evidence-comforts; I fpeak not here- 
in againft- the frequent a<5\ings of graces, 
or againft the fimply looking on them, or 
comforting ourfelves in them, efpecially 
under fad hours; but againft the exceffive, 
over-flowing, over-loving way of evidence- 
comforts, againft the abufes thereof: which 
may be in thefe particulars ; as, i. When 
we pore more frequently upon the comfoi is 
of our own gracious aftings than upon Jefus 
Chrift and his death; when we live too 
much upon the fight of a new-created birth 
in ourfelves, and the image of the fecond 
Adam, though indeed we have Chrift him- 
felf to live on. 2. When we wonder fo 
much at what is done in ourfelves by the 
grace of Chrift, that we begin to make a 
mixture of felf therewith, ' and immediate- 
ly we fit down and write of ourfelves, an- 
hundred inftead of fifty.' 3. AVhen we 
think graces and comforts fb rooted in 
ourfelves, that we negle<^ God and Chrift 
for the upholding, encreafe and exercife 
of them. 4. AVhen we reft upon, and 
too much confide in the power of inherent 
grace, former revelations, and witnefi>es of 
God's Spirit, which are all but creatures, 
a£ls of God upon us, and in us ; and there- 
fore in doing thus, we make an idol of 
Inherent grace, and put that truft in it, 
which we Ihould repofe in the Lord alone; 
and fo, as ihe Lord Ipeaketh, IVe go a -whor- 
ing after our own heart, Num. xv. ^g. 
Now all ihefe flow from the corruption of 
our nature, and not from the nature of 
aifurance ; the product of true evidences, 
is a praifing of God for them, and a com- 
forting ourfelves in them, as in the fruit 
of his eternal and imchangeablclove: Our 
rtjjicing is this, even the tejlimony of our 
con/cience, that in Jimplicity and godly fin- 
cerity, we have had our ccnvtrjaiion in the 
world, I Cor. i. 12. but not a making of 
them the only or chief grounds of our 



hope and comforts, for God in this cafe 
may leave us to ourfelves, That no fiefh 
(hoiild rejoice in his prefencCy i Cor. i. 19. 

3. A fiducial pleading of all the preci- 
ous promifes of the gofpel : ' And hath 
the Lord indeed given me a kifs of his 
mouth, a fure fign of his love ? Why then, 
O my foul, arife, and lay hold on all the 
promifes, which God of his mercy in Chrift 
doth offer in the gofpel : be not difmayed 
by reafon of thy unworthinefs, for the 
promife is of grace freely offered, and free- 
ly given, to them that be moft unworthy 
in their own eyes : thou art unworthy of 
the leaftcrum of mercy, but of the riches 
of his grace God hath given thee the pro- 
mifes of higheft advancement, if thou wilt 
but embrace them. / -will be a father un- 
to you ., and ye Jhall be my fons and daugh- 
ters, faith the Lord Almighty. 2 Cor. vi,i8. 
And it Jloall b^ in the place where it was 
faid unto them, Te are not my people, that 
there they jhall be called. The children of the 
living God, Rom. ix. 26. He that over- 
come th Jhall inherit all things, and I will 
be his God, and he Jhall be fny Jon, Rev. 
xxi. 7. Surely, Lord, I will lay hold on 
thefe promifes, I will yet draw nigher to 
thee, and put my trufl: in thy mercy ; I 
will henceforth flee to the throne of grace, 
to get my title made furer and furer to my 
confcience. Lord, I believe, help thou 
my unbelief.' Thus the foul pleads with 
God, and God is well-pleafed with fuch 
pleadings ; the foul is aflured of falvaiion, 
and yet prayeth in the midft of afTurance, 
*Who am I,Lord,that thou (houldeft make 
fuch ample and i\et promifes unto thy 
poor fervant ? Of thy free mercy, and ac- 
cording to thine own heart hafl thou fpo- 
ken all thefe great things, to make thy fer- 
vant know them ;' and now, Lord God, e- 
Jtablifh, I befeech thee, the word that thou 
hajljpoken concerning thyjervant, 2 Sam. 
vii. 25.' 

4. A cheerful bearing of croffes : hence 
Paul eyeing that objeft of affurance, that 

ENCES. 209 

weight of glory, he counts all his af- 
fiicfions light and momentary, 2 Cor. iv. 
ly. he fung in the dungeon, and reckon- 
ed it a fpecial favour to be a fufferer for 
Chrift ; the fire of divine love fo inflames 
Chriftians in this condition, that much wa- 
ter of perfecution cannot quench it ; yea, 
fuch is the nature of this fire, that it feeds 
on thofe waters, and grows more fervent 
by that which would quench it : no won- 
der ; it is but a light affliction, but it cauf- 
eth unto us, a more excellent and eternal 
weight of glory ; and part of this glory, 
the Chriftian now receiveth afore-hand,, 
as earneft of the whole : this makes him. 
to rejoice (even in the midft of croffes and 
loffes) with a joy unfpeakable and glori- 
ous : and hence it is that a Chriftian de- 
ipifeth the fufferings for the joys, yea, the 
fufFerings are fo overcome by the joy?, that 
the fufferings do not turn his joys into fad- 
nefs, but his affurance turns the fadnefs of 
his fufferings into joys, for he rejoiceth in 
his fufferings, Phil. ii. J 7. 

5. An holy contempt of creature com- 
forts : this is another fruit of affurance, it 
will make a man endeavour to rid himfelf 
from fuch feculent matters here, to con- 
temn them, to trample them under his feet, 
and out of the greatnefs and goodnefs of 
his fpirit, ambitioufly to long after the 
prefence of the Lamb. Do I fpeak or write 
to the denizens of heaven .' ' Tell me then, 
you that carry the evidences of heaven in 
your hands and hearts, is it not thus with 
you ? Hath not God wrought your hearts 
to this frame and divine difpofition V if 
not, he will do it firft or laft; for citizens 
of heaven fet not much by the beft things 
on earth, when they are themfelves, and 
afl like their Saviour. It was a good fpeech 
of an emperor, whatfoever he himfelf was, 
* You (faid he) gaze on my purple robes, . 
and golden crown, but did you know what . 
cares are under them, you would not take 
them up from the ground for them;' but 
fuppofe there had been no cares, but plea^i 
Ec fure 



fure in them, yet Mofes when he had this 
afliu-ance of faith, He refufsd to be called 
the [on of Pharaoh's daughter y choojing ra- 
ther to fuffer a{Jiit}io>i loith the people of 
Cod, than to enjoy the pie a fur es of Jin for 
afeajon ; efieeming the reproach of Chrif} 
greater riches than the treafures of Egypt; 
for he had rtfpe£l unto the recompence of 
the reivardy Heb. xl. 25, 16. 

6. A bold approaching unto the throne 
of grace upon all occaiions: becaufe we 
are alfured, therefore we beg any thing of 
God with greater afSance: ' Prayer is no- 
'thing elfebut the ftream and river of faith, 
and an iffue of the defire of that which we 
■joyfully believe.' Our Saviour knew that 
kis fheep Jhould never perifh, and yet he 
prayeth, Holy Father, keep them in thy . 
name^ John xvii. 28. and xix. 1 1. Paul 
knew aflTuredly, that the L'-.rd would de- 
liver him from every evilruork, yet with-^ 
out ceafing he prayeth to be delivered from 
evil, 2 Tim. iv. 18. AlTurance adds fer- 
veiicy to prayer ; the firmer our faith, the 
more free is our accefs with boldncfs and 
confidence to the throne of grace, the 
more fervently and boldly can we pray, 
Jbba, Father : afRirance hearkcneth what 
the Lord fpeaketh, and fpeaketh back again 
in fervent groans and defires; it hath the 
promife of God, and therefore is bold to 
pray, and will not keep filence, 2 Sam. vii. 
27. Thou, Lord of ho/is, God of Jfrael, 
hafi revealed to thy fervant, faying, I will 
hitild thee an houfe, therefore hath thyfer- 
vant found in his heart to pray this prayer 
7iiito thee : nay, aflurance puts on the foul 
rg a(k any thing it wants; thefe be the 
times when the Spirit raoveth the waters, 
therefore, * Now, faith afiurance, cart in 
your petition, and whatfoever grief it hath 
in it, you (laall be cured of it.' Now the 
king holds out his goljen fcepter, ' And 
therefore, faith a.Turance, let the queen 
come in boldly with her requeft, though it 
be for a kingdom ;' yea, this king hkcs it 
beft, if frji we feek a kingdom, and the 

righteoufnefs infeparahly annexed to it, for 
then we Jhall have all other things with it, 
Matth. vi. 33. 

7. A valiant adventuring for Chrifi. Is 
a man aflTured of God's love in Chrift ? fuch 
a one fears not any troubles, he knows all 
comes thro' his Father's hands, and that 
man and devil cannot do what they would, 
and therefore he goes on comfortably ' to 
day, to morrow,and to the end ;' he is like 
one of David's worthies, or like David him- 
felf, that having got experience, fears no- 
thing ; he walks up and down the world 
like a giant, higher by head and rtioulders 
than moft men, he holds in his hand a 
ftrong (hield that the devil himfclf cannot 
pierce, but it quencheth his fiery darts : 
he gets a vi(flory againft the world by his 
faith, and, Samfon-like, breaks all bands 
of temptation as ftraw, he leaps over a 
hall, breaks a bow offleel, lays heaps up' 
on heaps. 

8. An earneft longing for ^ht appear- 
ing of the Lord Jefus : as he adventures 
and conquers in life, fo he can think of 
death without any prevailing fear ; he can 
fay with Paul, / dejire to be dijfolved, and 
to be with Chrif}, Phil. i. 23. and with 
Stephen, Lord Jefus, receive ?)iy fpirit, 
Afts vii. ^^, and with the fpoufe in the 
Canticles, ch. viii. 14. Come away, ?ny be- 
loved, and be thou like a roe or a young 
hart upon the mountains offpices. It is the 
voice of afTurance, * My life is hid with 
thee, O Chrift, and therefore appear quick- 
ly, my life, my Jefus, that I may quickly 
appear with thee in glory ; let the day of 
gladnefs quickly come, wherein both foul 
and body, even my whole fclf, may eter- 
nally enjoy thee: I cannot be flill put off 
with thefe taftes and carnells, my love and 
longing is rather inflamed by them to the 
fruition of thee ; The very voice of thefe 
earncfts is, Come : yea, they fcarce know 
any other language but Come ; therefore 
again and again they fay Come ; yea after 
they have faid Come, as if that were not 


E V I D E 

enough, they fay, Come quickly ; and now, 
what can the foul fay more to her Lord ? 
only as before fhe ftill faid, ComCy fo now 
will fhe ftill fay. Amen; even fo, Amen 
and Amen. 

9. A loathing of fin, indignation for fin, 
conteft with fin, and a continual watch a- 
gainfl: the baits and allurements of fin : how 
can it be conceived that a man fhould be 

N C E S, 


firmity, fins of forgetfulnefs, inconfidera- 
tion, paffion, pettilhnefs, inordinate fear, 
whereto there is no advifed confent, snd 
thefe may fiand with afiurance. And 2. 
There are foul fins, enormous crimes (not 
to fpeakof fins wilfully committed with full 
confent, delight and contentment to the 
utter cxtinguifhing of the Spirit of grace, 
which fliall never befal them that are called 

aflured of the pardon and forgivenefs of according to the purpofe of God :) and 
many fins, but it will work a greater loath- thofe fins hinder affurance, fo that the fin- 
ing and deteftation of fin, unfeigned abafe- ner cannot for the prefent lay aiflual clairu 
ment for former weaknefs, and continual to any one privilege of grace formerly ea- 
watchfulnefs, to keep himfelf pure for the joyed : I deny not but he may fiill retain 
future, that he lofe not his comfort, nor his right and title to eternal life, but he is 

di(l\onour God, who hath done fo great 
things for him ? It is Satan's cavil againft 
the taints, that * Afiurance begets fecurity :' 
affuredly, if it be true affurance, it will 
through Chrift mortify our luft, and quick 

in this condition fufpended from aduai 
claim, until he rife again by repentance, 
and fo recover not a new right and title, 
l>ut a new claim by virtue of the old title. 
10. A contagious refifting of doubts. 

en us to more fincere, fettled and conftant fcruples, temptations; not but that doubts 

obedience ; nor is it poffible that a Chri- 
ftian (hould hold his afiurance any longer, 
than whiles he follows, cherifhes, and feeds 
in himfelf this heavenly affeftion, 

Objed. But fome may objeft, Jfivefay 
tve have no fin, ive deceive our/elves, i 

will come after afiurance : we fee the fun 
is one day bright, and the next day is co- 
vered : evidences may be loft, thoiigh in- 
tereft be continued : yet afliirance and e- 
vidences rightly improved and fan<5lified to 
us, may help us againft all the fiiakings, 

John i. 8. Who can fay his heart is clean ? and flii\rerings, and doubtings of the foul 

Prov. XX. 9. There is no man jitjl, that and of theirown nature they do refift them: 

Jinneth not, Eccl. vii. 20. * And how can hence the beft cure and remedy of doubt- 

thefe twoftand together, fin and afiurance ?' ings, is to perfeft and ftrengthen our afiiir- 

Sol. I anfwer, grofs fins, grievous fins, ance; the more purely the fire burns, the 

are not compatible with the hope and afiTur- lefs fmoke it hath ; when the light and heat 

ance of a Chriftian, efpecially reigning fins of the fun are grcateft, then the clouds and 

committed with delight, or indulgence ; 
and yet fuch fins, as we call infirmities, 
blemifties, remainders of original corrup- 
tion, under which the regenerate muft la- 
bour fo long as they live : Thefe are not 
altogether incompatible with afiurance, nor 

mifty vapours are feweft : afiiarance and 
doubting are like a pair of fcales, where the 
weight of the one bears away the other. 

Queft. I. * But howfliould afi^irancebe 
ftrengthened ?' 

Anfio. 1. Go we to God, for God who 

do they hinder the lively workings of faith, gave itcan ftrengthen it: every grace depend 

inreceivmgthe promifes; it isgood there- "" 

fore to diftinguiih betwixt fins, which ad- 
minifter matter of humiliation, and fuch 
as may give occalion to the foul to quefti- 
on its regenerate eftate : as i. There are 
fins of fimple ignorance, unavoidable in- 

upon him, not only for birth, but alio for 
complement ; his ftrength muft lead us on 
from ftrength to ftrength, and therefore '\i 
we would have ftrong afiurance, we muft 
go to a ftrong God, and beg of him for it ; 
fay, * O Lord, my knowledge is dim ; ligh- 
E e i tea 


ten that candle, open mine eyes yet more 
and more, that I may fee thy truth ; my 
alFents many times fliake, but do thou e- 
ftablifli and confirm my heart in thy truths; 
my embracings, applications, are very 
trembling, and broken, and interrupted, 
but do thou guide my eye to look upon my 
Saviftur, and do thou guide my hand to 
lay hold on him, do thou enable my will 
and affections to embrace all the goodnefs 
of thyfelf, of thy Chrift, of thy word ; my 
faith is but weak, but Lord, I would have 
more faith, even full aflurance of faith, 
and thou canfl work it, O do it for thy 
weak fervant.' 

2. Be in the way of ftrength : there are 
ways in which God doth reveal his arm, 
i. e. his ordinances ; he that is too good 
for the ordinance*, will ever be too weak 
in his faith. One thing (could David fay) 
J?ave I dejired of the Lord, that 1 may dwell 
in the houfe of the Lord all the days of my 
life, Pfal. xxvii. 4. and to what end ? that 
Jviay behold the beauty of the Lord, and en- 
tjuire in his temple : what this beauty is, he 
liimfelf expounds. We thought of thy loving 
hindnejs in the midj} of thy teryiple, Pfalm 
xlviii. 9. The loving kindnefs of God, 
his mercy and countenance upon his own 
fervants, that is the Lord's beauty, that 
is it which makes him amiable to his own 

3. Let affurance know its privileges, and 
then it will grow ftronger. Te are a cho- 
fcn generation, a royal priefthood, an holy 
nation, a peculiar people, i Pet. ii. 9. They 
who defcended from the blood of Abraham 
had more privileges than others ; and have 
not they greater who come of the blood 
of Chrift ? The pricfts of the law had An- 
gular exemptions ; and kings, of all men 
are moft highly privileged ; and do believers 
come fliort, who are not prophane, civil, 
typical priefts, but royal prieAs I who are 


not priefts only, nor kings only, but both 
kings and priefts : a royal priefthood, an 
holy nation, a peculiar people. If we did 
once throughly know our privileges, the 
grants of favour, the free accefs, the fm- 
gular acceptance we have with God in and 
through the Lord Jefus Chrift, how might 
we keep down our fears, and our doubt- 
ings, and with fulleft eagernefs embrace 
our God, our Chrift, our promifes ? 

4. Obferve, and call to mind our for- 
mer experiences of God's favour and love : 
I will remember (faith David) the years of 
the right hand of the moj} High, Pf. Ixxvii. 
10. i. e. the years and times of my life, 
wherein I had fweet experiences of God's 
mercies and love : why, what of that ? he 
tells you, Becaufe thou hafl been my help, 
therefore in the fhadow of thy wings will 
I rejoice, Pfalm Ixiii. 7. But of this -point 
in the laft chapter. 

Queft. 2. * But what if after all thefe 
means ufed, no fun appears, our evidences 
are quite loft, God fufpends all comforts.' 

Anfw. In fuch a cale, we muft endea- 
vour to live above evidences, by working 
the foul to clofe with, and depend upon 
an abfolute promife : to this purpofe, it 
pleafeth the Father of mercies, fometimes 
to convince and perfuade the foul, that he 
will fupply what is wanting, heal backflid- 
ings freely, work both will and deed fully, 
whereby he fuftains the foul in life, and 
raifeth it up as it were from the grave of 
defpair and dilmal diftrefs. Thus David 
expe(fUd to receive his aflurance, when he 
cried. Why art thou caji downi my foul ? 

Hope thou in God, for 1 floallyet praife 

him for the help of his countenance, Pfalm 
xlii. 5, 12. And if at our iirft converfion, 
when we had nothing but the offer of free 
grace to look upon, Ave caft ourfelves on 
God, why not now, when our affurances 

wholly fail? 

§. VI. 



§. VI. The evidences of a weak unworthy 
Servant ofChrifl laid down according to 
the rules afore-mentioned. 

THE life of all we have fald, is Prac- 
tice : Hence I make bold to lay down 
the evidence of a poor creature, not wor- 
thy to be named, much lefs to have his 
name written in the book of life. He 

gives them thus : Wherein howfoever 

he fpeaks in the firfl perfon, as intending 
them for his own ufe ; yet he defires to 
corrcft himfelf therein as Paul did, Never- 
ihelefs I live, yet not I, but Chriji liveth 
in mcy Gal. ii. 20. On every evidence he 
defires this to be written, and thus to be 
underftood, / live, yet not I. . 

I. The Texts j a. The graces to which promifes are made j or my 1 3- The truth 
containing pro- j particular evidences. ! of thcfe graces 

mifes. 1 examined. 

4. The Te- 

ftimony of the 
Spirit : 

I. John iii. Si 8. 

i Pet. i. 13. 
z. Johni.ii,i&. 

z Pet. i. 3, 4. 
3. Gal. ii. 20. 

4. Fla. cxix. 5, 7 . 

5. Pfalm cxix. 5 , 

6. 3, Cor. vii. 10. 

7. Ezek.ix. 4. 6, 
I'la. cxix. 135. 
a Pet. ii. 7, 8. 

£. Rom. X. I. 

f. John iv. 19. 
Pfa. cxix. i6j. 
I John iii- 10, 
14. ijohniv. 7. 

10. Rom. vii. 13. 
Cal.v. 17. 

1 1. Pfa. xix. n, 

12. I John iii, 3. 
RcT. XV.3. 

After Ads of Faith firft put forth upon Chrift him- 
ftlf, and clofing with him immediately, as if 
I had no prefent or by-paft grace to evidence 
my being in him. I now brins; in thefe graces 
or workings of the Spirit of Chrift in me, as 
hand -maids to attend, and to witn^ft to the truth 

of this adherence unto Chrift, which I call my 


I. My converfioD from corruption to Cbriltianity' 
the time whereof (I blefs God) I remember. 

2- My dcfire and endeavour to rely on the promifes 
of Chriil, both for this life and that to come. 

3. My experience that 1 could a<fl faith, and lay hold 
and reft upon the promifes of God in divers cales and 

4. The chief aim and bent of my heart, which for 
the main is God-ward and Chrift-ward. 

J. My refpeft to ail God's commandments, defir- 
ing that I would give up mylelf wholly to God, to do 
all his will. 

6. My renewed repentance for all my often failings, 
and fins committed againfl Gcd. 

7 • My grief for the fms of the times and places where 
I lived. 

8 . My carnefl dcfire and prayer to God for Ifrael, 
and for all I know. That they might be faved. 

9. My love to God in Chrift, to his word, fcrvices, 
faints, and all things that belong to him. 

10 My ftnfe and feeling of the fight and combat be- 
tween the flefli and the Spirit. 

1 1 . My watch to ftrive againft fecrct fin, or evil 
thoughts, which no eye fees, as well as againfl publick, 
notorious, Icandalous fins. 

12. My defire after Chrifl for his holinefs, as happi- 
nefs i taking him for my king and buiband, as for my 
Jcfus and Saviour. 

See in the duty 
of Self-examina- 
tion and receiv- 
ing of the Lord's 

Which is ei- 
ther by argu- 
ments and infer- 
ences from the 
word and work 
of grace in the 
heart, or by pre- 
fcnce and influ- 
ence, manifefted 
by an heavenly 
impreUion and ir- 
radiation upon my 

13. My 


E VI D E N C E S, 

I. The Texts 1 l. The graces to which prom jfcs are made; or my par- 
itainine pro- licular cvidcncf s. 


j }. The truth 
j of tliefc graces. 

4- The teOl- 
mony of the Spi- 

»3. M.;t. X. 39. 

Mark x. ii. 
Liikeix. 2}ii4- 
14 Pftlm Ixxxix. 

Ilaiah xii. 3. 

John XV. II. 

Rom. xiv. 17. 

Gal. V. ^^. 

I Pet. i. 8. 
1$. Mai. iv. X, 

Eph. iv. I J, 

X Pet. iii. 18. 

16. Pfa. cxix. <J7. 
Heb. xii. 7, 8. 
17- Col. ii. X. 
Heb. vi. II. 

Heb. X. IX. 
a Cor. V. 17. 
Gal. V. ax. 
Rom. viii. ij, 

i9.Pfa. xxvH.14. 

Pfalm xl. I . 

tp. P(a. xxviii. 6. 

i'f.lxvi. 18, 19. 

Pf. cxvi. I, X. 

ao. X Tim. iv. 8. 

Rev. xxii. xo. 

ai.Phi.i.io, II. 

a X. Pfalm cxxxix. 

xj, 14. 
13. Rom. vii. X4. 

Rom. viii. 13. 

Gal. V. 17. 

Col. iii. 4, 5, 

Tit. ii. II, n. 

I J. My wjllingners to fiiffcr (hame and dilgrace, and 
(if my heart deceive me not) perfecution and dealli 
for Cl.rirt my Saviour. 

14. The unfpeakable joy of God's Spirit, which 
Sometimes I have felt in and after ordinances ; and ef^ 
pecially once, when fi-r the fpace of two days I was car- 
ried away into an extafie and ravifhmcnt : This was 
when I began to fee fpiritual things, and upon 
which followed more dcfire and endeavours after 
^ij. My fenfible growth in the meafures of God's 
fanflifying graces, as, in knowledge, and faith, and 
hope, and praitnt expeftation of God's prcfence and af- 
fiftancc in all things to come. 

16. My patience under i nfirmitics and affliflions, 
with an earneft dcfire that I may be bettered by my af- 

17. My afTurancc of faith, si'd of my fpiritnal fafe- 
ly, which is, I. Both by the evidences of internal 
vifion or reflexion, for I know that I believe, as cer- 
tainly as I know that I live : And x. By application 
of the promifes of the gofptl. And 3. By the effcfts 
and fruits growing from the root of grace : And 4. 
By the teftimony of God's Spirit, which fometimes 

(after prayer efpccially) hath fiiggened to my fpitit 
that I am God's child. 

18. A defirc to wait upon God, if at any time he 
delay to hear prayers. 

19. The returns of my prayers which many a time 
God hath gracioufly made fcnfible and known to my 

xo. My fincere and hearty longing for the time of 
reftoring, and for the appearing of Chrift, who it my 
chiefeft treafiire, and my All in All. 

XI. My confcience hath born witnefs with me, 
that my heart was fincere towards God. 

xi. I reft not in the approbation of men, iinlefs I can 
approve my heart unto God. 

X3. Bcfidesthefe and the like, I may fetch ((ay fbme 
divines) as good, if not better evidences ftom morti- 
fication, in denying myfclf, in overcoming my paflions, 
in crucifying my corruptions, as from any graces 

But, O my foul, reft not in thefc inward graces of 
the Spirit ; now when all is done, begin again to aft faith 
upon Chrift immediately with a redoubled ftrcngth. 

His evidences thus gathered in, the prime and efpecial 
work of the foul is the keeping and improving of c- 
vidcnccs in their fcveral ufes. But of that before, Sc^. 
I }, 4. And thus much ofcvidcnces. 

See in the duty 
of Stlf-cxarrina- 
tionand receiving 
of the Lord's fup- 

This is either 
hy arjioment ard 
inference from 
the word <?: work 
of grace in the 
heart, or by pre- 
fnce and inflir., 
ence of the Spi- 
rit, manifefledby 
an heavenly im- 
prefTion and irra- 
diation upon the 
foul, by a fwcct 
motion & feeling 
and pardog, and 
mercy, and faving 
prefence to me, 
without any refer- 
ence to inherent 
graces, - 

CH A p 

C 215 ) 

Of the Nature and Kinds of ME D IT AT 10 N. 

MEditation * is a deep and earneft 
mufing upon fome point of Chrifti- 
an inftruftion, to the ftrengthening us a- 
gainft the flefh, world and devil, and to 
the lending us forward toward the king- 
dom of heaven ;' or, * Meditation is a fted- 
faft bending of the mind to fome fpiritual 
matter, difcourfing of it with ourfelves, 
till we bring the fame to fome profitable 

Now this meditation is either fudden^ or 
fet ; occaJionaU or folemn, and delibtrate. 

1. Sudden, occafional,or external medi- 
tation arlfeth from fuch things as God, by 
his providence offers to our eyes, ears 
and fenfes. When I con/ider the heavens, 
the work of thy fiugers , the moon andftars 
which thou haji ordained : U'hat is man, 
that thou art mindful of him, or the fon of 
man that thou vifiteft him ? Pfalm viii. 3, 
4. This meditation of David's was occa- 

2. Deliberate, fet, or folemn meditation 
arifeth out of our own hearts, when pur- 
pofely we feparate ourfelves from all com- 
pany', and go apart to perform this exer- 
cife more throughly, making choice offiich 
matter, time and place as are mofl requi- 
fite thereunto. Now this meditation is 
double, for it is either converfant about 
matters of knowledge, for the finding out 
of fome hidden truth, or about matters 
of affeflion, for the enkindling of our 
love unto God : The former of thefe two 
we leave to the fchools and prophets ; the 
Jatrer we fhall fcarch after, which is both 
of large ufe, and fuch as no Chriflians can 
rejeft as unnecefTary, or over-difficult. 

$.2. The circumfhintials of Meditation. 

THE circumflantials of our meditati- 
on, are Time and Place j I fhall add 

to thefe (though I cannot call it a circum- 
ftance) the Subjedl-matter, which by way 
of preparation to the duty, we may take 
notice of. 

1. For the Time : no time can be pre- 
fcribed to all men ; for neither is God 
bound to hours, neither doth the contrary 
difpofition of men agree in one choice of 
opportunities ; fome find their hearts mofl 
in frame in the morning; others learn wif- 
dom of their reins in the night feafon ; o- 
thers find Ifaac's time the fitteft time, -who 
iv£nf out in the evening to meditate. Gen. 
xxiv. 61. No practice of others can pre- 
fcribe to us in this circumfi:ance,it is enough 
that we fet apart that time wherein we are 
aptefl for that fervice. 

2. For Place : we judge folitarinefs and 
folitary places fittefl: for meditation, efpe- 
ciallyfor fet and folitary meditation : thus 
we found Jefus meditating alone in the 
mount, John Baptifl in the defert, David 
on his bed, Daniel in his houfe, Ifaac in the 
field. ' The bridegroom of our foul, the 
Lord Jefus Chriff is bafhful, faith Bernard, 
and never comes to his meditating bride in 
the prefence of a multitude :' hence was the 
fpoufe's invitation, Ccme, my beloved, let 
us go forth into the field: let us lodge in the 
villages. Let us get up early to the vine- 
yards, let us fee if the vine flourifh, whs' 
ther the tender grape appear, and the 
pomegranates bud forth ; there luill I give 
thee my loves. Cant. vii. 11,12. AVe muft 
in this cafe abandon worldly fociety, both 
outward and inward; many fequeflerthem- 
felves from the vifible company of men, 
who yet carry a world within them ; both 
thefe focieties are enemies to this medita* 

3. For the jmatter of our meditation, it 


2i6 M E D I 

muft be divine and fpintual ; viz. God's 
word, or fome part thereof: itiswoful to 
think how fome meditate on fin, contrary 
to God's word, ftudying to goto hell with 
the leaft noife in the world ; others bend 
their thoughts only with the fearch of na- 
tural things ; as, the motion of the hea- 
vens, the reafon of the ebbing and flo\ving 
of the feas, the kinds of fimples that grow 
out of the earth, and the creatures upon it, 
with all their qualities and operations ; but 
in the mean whij£, the God that made them, 
the vilenefs of tneir nature, and the dan- 
ger of their fin, the multitude of their im- 
perfections, the Saviour that bought them, 
the heaven that he bought for them, 6c. 
areas unregarded as if they were not. The 
matter of our meditation muft be fome- 
thing divine ; / remember thee on my bed^ 
and meditate on thee ; liuill meditate of all 
thy works, and talk of all thy doings, Pfal. 
Ixiii. 6. Ixxvii. 12. 

§.3. Of occajional Meditation. 

OCcafional meditation arifeth from 
fuch things as God in his providence 
offers to our eyes, ears, or fenfes. Exam- 
ples of this fort are infinite : for a tafle, 
take thefe few : 

1. Upon our firfl awaking in themorn- 
inT, meditate how the Lord can at the lafl 
day as eafily raife up our dead bodies from 
the dufl, as he hath now awaked us out of 
fleep; and, as now we rife from the grave 
our bed, fo then we mufl arife from that 
bed our grave. 

2. Upon fight of the morning-fky, me- 
ditate. That if one fun make fo bright a 
morning, what a fhining morning will 
that be, when Chrift the fun of right eouf- 
nefs ftiall appear, attended with all his 
bright angels, archangels, cherubims, fe- 
raphims, bodies and fouls of faints ? AVhen 
there ftiiall be as many funs on a day, as 
there are flats on a bright winter's night. 

3. Upon the occafions of the day, me- 
ditate, how the Lord feeih us, and undei- 

r Ar J o N. 

flands all our ways: the eyes of the Lord 
run to and fro throughout the -mhole earth, 
to Jhexv himfelf ftrong in behalf of them, 
ivhofe heart is pcrfe6l towards him, 2 
Chro. xvi. 9. And therefore we fliould do 
all things as in the awful prcfence of God. 
4. Upon our particular callings we may 
accordingly meditate ; as 

1. A magiftrate, thus; * As I judge o- 
thers, fo will the Lord judge me ; it will 
not be long ere death arreft, and I muft go 
without bail : methinks 1 hear that found 
in mine ears, Pfal. Ixxxii. 6. / have Jaid, 
ye are gods, but ye fhall die like men.'' 

2. A minifter,thus ; ' The time I have to 
fpend is not mine, but the peoples ; me- 
thinks while I idle it away, I hear them 
crying after me. To your clofet, and there 
pray for us that we perifh not ; ftudy for 
\is, that we may learn of you how to walk 
in his paths ;/6r if weperifh, and you will 
not give warning, then mufi our blood be 
required at your hands, Ezek. iii. 18. 

3. A tradefman, thus; ' AVhat is that 
balance in my ftiop, but a meryiento of dif- 
tributive and communicative juflice ? if 
my dealings be not juft to a point or pin. 
I ihall then be weighed in God's balance, 
and be found too light. Pro. xi. i. A falfe 
balance is an abomination to the Lord, and 
fo is a true balance without true dealing 
with all men.' 

4. An hufbandman, thus ; ' As I fow m 
fpring, fo I reap in harveft ; and God hath 
faid, Ne that foweth iniquity, fmll reap 
vanity, Prov. xxii. 8. but they that fow 
in tears fhall reap in joy, Pfbl. cxxvi. 5. 
Lord, whiles I fow in tears, give me April 
fliowers of repentance, that when the har- 
vefl comes, and the angels muft reap, they 
may gather me into thy barn in heaven. 

5. A foldier, tlnis ; * What trade is this 
I follow ? what devices are thefe 1 carry 
about to mur.ther afar off? whole image 
do I bear in this killing difpofition, but 
his, whofe true title is, The deftroyer ? 

I had 



I had need to look about me that I be in a 
righteous caufe ; I am fure, all the titles 
of God found of mercy and gracious re- 
fpefts to man ; God the Father is his Ma- 
ker and Preferver, God the Son his Savi- 
our and Redeemer, God the holy Ghoft, 
hisSanflifier and Comforter: O Lord, that 
my enemies may be thy enemies, and my 
caufe thy caufe, or that I may leave this 

5. Upon night approaching, meditate, 
That feeing our days are determined, and 
the number of our months are with the Lord, 
and our bounds are appointed xvhich ive 
cannot pajs, Job xiv. 5. that one day more 
of our limited time is gone and paft, and 
"we are now nearer to our end by a day, 
tjian we were in the morning.' 

6. Upon occafion of lights brought in, 
meditate, * If the light of a poor candle be 
fo comfortable, which is nothing but a lit- 
tle inflamed air gathered about a moiflen- 
ed fnufF, what is the light of that glorious 
fun, the great lamp of heaven ? but much 
more, what is the light of that infinitely 
refplendent fun of righteoufnefs who gave 
that light to the fun, and that fun to the 
world V 

7. Upon the fight of a bright /ky full of 
flars, meditate, ' How worthy a fcience it 
is to fee and obferve thefe goodly fpangles 
of light above our heads, their places, qua- 
lities, motions? But the employment of a 
Chrifiian is far more noble, heaven is open 
unto him, and he can look beyond the 
vail, and fee farther above thofe ftars than 
it is thither, and there difcern thofe glo- 
ries, that may anfwer to fo rich a pave- 
ment : I fee indeed thofe glittering glori- 
ous ftars with my bodily eyes ; but I fee 
withal, by the eyes of my faith, that this 
is but the floor of that goodly fabrick, the 
outward curtain of that glorious taberna- 
cle ; I fee within that incomprehenfible 
light, which none can fee, and not be blef- 
fed : how many are thefe ftars before mine 
€yes ! but Oh ! what millions of pure and 


majeftical angels? what millions of happy 
and glorified fouls? how many manfions 
of my Father (one of them being my own) 
do I fee by faith ? Come down, no more, 
my foul, after thou haft once pitched up- 
on this heavenly glory; or, if this flefti 
force thy defcent, be unquiet till thou art 
let loofe to immortality.' 

Thus from our uprifing to our down- 
lying, we may upon every objeft prefent- 
ed to our fenfes, frame a fudden or occa- 
fional meditation. 

§. 4. 


0/ deliberate meditation, and the 
parts thereof. ' 
Eliberate meditations arife, and are 
wrought out of our own hearts : 
now every fuch meditation confifts of thefe 
p«rts, viz. the Entrance, the Proceedings, 
and the Conclufion. 

I. The entrance is either Common, or 

1. The common entrance is fome ftiort, 
yet pithy prayer, that God may guide and 
direfl us therein, by the gracious affiftance 
of his holy Spirit. 

2. The proper and particular entrance, 
is the choice of fome theme or matter, and 
fettling ourfelves on that which we have 

II. The proceedings of our meditation 
are in this method, (i.) To begin in the 
underftanding. (2.) To end in the afiec- 

I. Concerning that part which is in the 
underftanding ; it is good to keep that 
courfe which the common places of natur- 
al and artificial reafon do lead us unto ; 
as, to confider the matter of our medita- 
tion, I. In its defcription. 2. In its diftri- 
bution. 3. In its caufes. 4. In its cfFedts. 
5. In its Ubi. 6. In its properties. 7. In 
its oppofites. 8. In itscomparaies. 9. In 
its fcriptural teftimonies. Only, in thefe 
heads, obferve thefe cautions. 

(i.) That we be not too curious in pro- 
fecuiion of thefe logical places; the end of 
f this 



this duty is not to praflife logic, but to 
cxercife religion, and to kindle piety and 
devotion. Befides, every theme will not 
aiford all thefe places ; as, when we me- 
ditate of God, there is no room for caufes 
or comparifons ; it will therefore be fuf- 
ficient if we take the moft preg.nant and 
voluntary places. 

(2.) That if we flick in the difpofition 
of any of thefe places (as of meditating of 
fin, we cannot readily meet with material 
and formal caufes) we rack not our minds 
, too much with tne inquiry thereof, but 
quietly pafs over to the next. 

2. Concerning that part which is in the 
affection, it is good to follow that courfe 
which the common places of rhetorick do 
lead us unto: thefe are fix, viz. 1. A re- 
lidi of what we have meditated on. 2. A 
complaint bewailing our wants of this re- 
li(h. 3. A wi(h of the foul for what it 
complaincih to want. 4. A confelTion of 
our inabilities to effefl what we wi(h. 5.-. 
A petition for the fupply of our inabilities. 
6. A confidence of obtaining what we pe- 
tition for. 

III. The conelufion of the work con- 
tains thefe parts : i. A thankfgiving. 2. A 
recommendation of our fouls and ways to 

I (hall add no more, but only wifh the 
foul, thus concluding, to lift up the heart 
and voice to God, in finging a Pfalm an- 
fwerable to its difpofition, and matter me- 
ditated on ; and by this means fliall the foul 
clofe up itfelf with much fweetnefs and fpi- 
litual contentment. 

§. 5. j4n example of the Soul's love to 

AFter entrance by prayer, and choice 
of this theme, the foul may proceed 

I. Defcrlption. O my foul, what is this 
foul's love to Chrift, whereof thou ftudi- 
eft ? Mt is a fpiritual fire kindled from a- 
bove in the hearts of his darlings, towards 

their bridegroom the Lord Jefus Chrifl.* 
* Or, it is a fparkle of that fire of the holy 
Ghoft, flruck into the tinder of our fouls, 
which immediately fmokes, and fends up 
the flame thitherward, whence it firfl had 
its rife.' Or, ' it is the foul's reft or repofal 
of itfelf in the bofom of Chrift, with con- 
tent unfpeakable and glorious, being per- 
fuaded of her intereft in that fong of the 
fpoufe, 1 am my well-beloved' s, and tny well' 
beloved is mine, Cant. vi. 3.' This, O ray 
foul, is the nature of thy love to Chrift. 

II. Di/lribution. There is a twofold 
love, one of Defire, which is an earneft 
longing after that which we believe would 
do us much good, if we could attain to it; 
another of Complacency, when, having at- 
tained that which we defire, we hugg and 
embiaceit, and folace ourfelves in the frui- 
tion of it : Now the firft of thefe lovesis an 
introdudion to the fecond, and both of 
them (in relation to Chrift) iifue from a 
proporr>nable a6t of faith precedent, i. 
ThatafteCtionate longing, and thirfty love, 
wherewith vvc pant and gafp after Chrift, 
proceeds from the firft adfs of faith, where- 
by we afllnt to allgofpel-promifes, as true 
and good in themfelves, and better imto 
us than any thing in the world, could we 
but once be aflured that they belong unto 
us. That other love of complacency, when 
with the Pfalmift, ive return unto our rej}^ 
hecaufe the Lord hath dealt bountifully with 
us, Pfalm cxvi. 7. when fweetly we repofe 
ourfelves in the lap of our Saviour with 
content tmfpeakable, and full of glory, it 
proceeds from the laft a(fl of faith, where- 
by we are aftually perfuaded by thofe wel- 
come whifpers of the Spirit of adoption, 
that certainly Chrift is our Saviour, and 
that our debts are cancelled to the very laft 
mite; only obferve, 'O my foul! thefe 
two things of this love. 1 . That 'tis fub- 
je(5t to all variations or changes, cbbings 
and flowings of that perfuafion; fomctimes 
in a violent temptation, or in a fenfible dc- 
fcrtion, our perfuafion fails, and lb this 


love of complacency is 
or it falls back into that thirfly anxious 
love of defire. 2. That this love of com- 
placency admits of degree?, proportion- 
able to the degrees of our perfuafion ; if 
that be clear and flrong, this love is more 
chearful and pleafant ; if that be weak 
and obfcure, this love is more cold, with 
many fears and jealoufies ; whence this 
love of complacency may not unfitly be 
fubdivided into an ordinary, and heroi- 
cal love ; ordinary love proceeds from a 
.weak degree of that lafl: aft of faith ; he- 
roical love fpringeth from a more eminent 
and tranfcendent pitch of perfuafion, con- 
cerning our own reconcilirtion in particu- 
lar: it is called ordinary, becaufe mod: 
Chriftians, though effcftually called, do or- 
dinarily feel but fuch a timorous love in 
ttiemfelves ; it is called heroical, becaufe 
it is conftantly only in fuch, as either, be- 
fides the evidence of the word and Spirit, 
have had fome fpecial revelation to put 
them out of all doubt, concerning their 
eAate to God-ward ; or in fuch as by a cer- 
tain clofe walking with God,have been long 
exercifed in a Chriftian courfe, have often 
entertained Chrifl; Jefus at fupper in their 
hearts, and habituated themfelves unto a 
more familiar acquaintance with that holy 
Spirit, which brings all the good news from 
heaven, to thofe diligent fouls which care- 
fully wait for it. 

III. Caufcs. But whence is this love, O 
my foul ? The apof^le is plain, JVe love 
him, becaufe he firfi loved us, i John 
iv. 13. When the Spirit of God in the 
promifes lets in fome intimation of God's 
love into the foul, then fhe loves him a- 


either llupified, kindnefs, take a commiflion from me, go 

to that humble, thirfly foul ; go and pro- 
fper, and prevail, and fettle my love eHec- 
tually upon him ; I command thee to do 
it :' It may be at the firft vifit, the poor 
foul cries out, • What, I love ? What, I 
mercy? will Chrifl: Jefus accept of me? Oh, 
I am the worfl of finners ; could I pray, or 
perform duties as fome others do, I might 
have fome hopes of mercy; but what ? is 
it poifible that the Lord of heaven fliould 
love me ?' ' Yes, thee, even thee, faith the 
Lord : go out my loving kindnefs to that 
poor foiil,break open the doors of that wea- 
ry, weltring heart, knock off thofe bolts of 
carnal reafon, and all bafe arguments, and 
clear and warm that broken, bruifed, hum ■ 
bled foul, and tell him from me, that his 
fifls are pardoned, his fighs and prayers are 
heard, and he fhall be laved ; I charge thee 
to do the work before thou comeft in a- 
gain :' Here, O my fouf. is the immediate 
caufe, God's love thus afie£ling the heart, 
it breeds a love in the heart to God again : 
I drew themy[d.\i\\GoA,ivith the cords of a 
man, even with the hnnds oflovCfHoL xi.4. 
IV. Effift^s. And what are theefFefts, O 
my foul ! of this love ? O this love hath 
many holy gracious effcfts, it will make 
the foul to rejoice in Chrift's prcfence, to 
grieve in his abfence, to pleafe Chrifl in all 
things, to defire union with Chrifl, tho' 
it never fee a good day, though it have no 
other wages ; to bellow readily and free- 
ly any thing it hath on the Lord Jefus 
Chrifl ; to deny itfelf, or any thing that 
may come in competition with Chrifl, to 
part with her Ifaac's, her dearefl things, 
fa count all things as dung and lofs, that 

gam : that exprelTion of the Pfalmifl. The fhemay win ChriJl^PhW. iii. 8. to be con- 

Lord will command his loving kindnefs in ' ' ' 

the day-time, P film xlii. 8. is pertinent to 

this ; it is a phrafe taken from kings and 

princes, and great commanders in the field, 

whofe words of command fland for laws; 

fo the Lord fends out his loving kindnefs, 

faying, ' Go put, my everlafling love and 

tent with nothing, but love again from 
the party beloved, to be ever and anon 
thinking and mufing on the Lord Jefus 
Chrifl, to be ordinarily and frequently 
fpeaking of Chrifl. Love is full of elo- 
quence in the praifes of her beloved, fo is 
the foul's love to the Lord Jefus Chrifl. O 
F f 2 how 


how that fpoufe of Chrifl runs on in a de- 
fcription of his rarities and tranfcenden- 
cies, My beloved is 'white and ruddy, the 
chitfeji among ten thcufand {.or, zs, it is more 
elegantly in the original, He is an enjign- 
bearer among ten thoufand) He is alto- 
gether lovely, or he is all entire, he is all 
compofed of loves ? Betwixt thofe verfcs 
[lo. and 16] there's a defcription of 
Chriftjfoftuffed [fo filled up] with choiceft 
delicacies of expre(rion,that thou canft not 
match it, O my foul ! out of any of thofe 
poets which ha^ flown higheft in amor- 
ous inventions; at lafl: Ihe concludes with 
a triumphant epiphonema, This is my be- 
loved, and this is 7ny friend, daughters 
cf Jerufalem, Cant. v. 10. 16. Nay love 
will make the foul not only fpeak but do 
any thing for the Lord Jefus Chrifl : O 
then fhe cries, * How may I pleafe Chrifl 
better ? what duty mufl I do ? and what 
fins raufl I avoid ? if there be any of the 
bed-chamber of the bridegroom, teil me I 
IJefeech you, how may I hear, and pray 
and walk, and approve my heart to my 
Chrifl and king, that nothing may difpleafe 
him.' Laftly, love will make the foul fuf- 
fer for Chriil, and to rejoice in fuch fuf- 
ferings, A£ls v. 41. It is a fire that much 
ivater of perjecution cannot quench ; nay 
it feeds on thofe waters, and grows hotter 
by them : as oppofition rifeth againfl it, fo 
it rifeth againfl: oppofition, yea, it rifeth 


by it, until it rife above It. 

V. Oppofites. Now what are the con- 
traries to this love of Chrifl, but an hatred 
of Chrifl ? One would wonder there fliould 
be fuch a thing in the world, as hatred of 
Chrifl : but why then fliould the apoflle 
threaten, If any man love not the Lord Je- 
fus Chrifl, let him be Anathema, Marana- 
tha? 2 Cor. xvi, 2'2./. e. If any man hate 
Chrifl, let him be accurfed with all manner 
of execrations or curfes in the mofl de- 
fperate manner, expe<fling due vengeance 
from the Lord, ivhen he cometh luith his 
holy millions, to execute judgment upon ally 
and to convince all that are ungodly, Jude 
14, 15. No queflion there is a world of 
wicked men, that are under this curfe; I 
fpeak not of poor Indians *, and other fa* 
vages of the unchriftian world, whofe fouls 
are overclouded with the blackefl mifls of 
irreligion, that the prince of darknefs can 
pofTibly inwrapihem in,who come into the 
world, not knowing wherefore, and go out 
of the world, not knowing whither * : an 
heavy cafe, which cannot be fufficiently 
bewailed with an ocean of tears and blood; 
but of thofe that live within the paradife 
of the chrifiian church, that have nothing 
to diflinguifli them from thofe Indian mif- 
creants, but an outward conformity, out- 
ward formalities, the charity of other men, 
and their own flight imaginations: as, 1. 
All open enemies, grofs, hainous and grie- 

• Since our Au'.l.or's days many nations of the Indians have been convcited to the ChrilVian rdi^ioii : So that 
the cafe (thanks be to God) is altered; and we can now indulge ourfclves in charitable hopes concerning many 
of them, inftcai of giving way to harfh and gloomy fears about their Hate in another world. It muft be ac- 
knowledged, however, that there are ftil! many parts of the world fitting in daikmfs and in the region and fni- 
dow of death : But what is our duty in this occafion ? What ought the thoughts of their mifery to lead us unto ? 
Surtly not to rej >ice in their misf)rtuncs, but. out of hearty pity, to pray our gracious God to fend forth th« 
liMit of the glorious gofpcl among them; to difpcl their ignorance, reform their corrupt lives, and favc them at 
lall ; and to be thankful to our God. for the gofpcl of Chrift, (fa fuU of bleinngs) which wc ourftlvcs tnjoy 
in fo great purity and plenty. 

O B R I T A I N, praife thy mighty God, 
And make his honours known abroad ; 
He bid the ocean round thee flow: 
>Jot bars of brafs could guard thee fb. 

But he hath nobler works and ways 

To call the B R ITONS to his praifc. 

To all the ifles his laws are fhown ; 
His gofpcl through the nation known ; 
He hath not thus rcvcaPd his word 
To every land : Praife ye the Lord. 



M ET> ir A 

vous Tinners, fwearers, blafphemers, drun- 
kards, railers againfl: God, his minifters, 
his people, thefe and the like love fin more 
than Chrift, they love the devil more than 
Chrift. 2. All fawning hypocrites, that 
profefs, it may be, a marvellous affection- 
ate love unto the Lord Jefus Chrift, but 
they are inward haters of Chrift. 

VI. Comparifon. But to inflame thy love, 
O my foul, upon Chrift, conlider where- 
unto it is like, or to what it may be com- 
pared : the fcripture hath defcribed the 
out-goings of fuch a foul, i . By the parch- 
ed ground : My foul thirfieth for thee, my 
fiefh hngeth for thee, in a dry and thirfiy 
land, -where no water is, Pfalm Ixiii. i. 
2. By the pantings of a chafed hart; As 
the hart panteth after the water-brooks, Jo 
panteth my foul after thee, God, Pfalm 
xlii. 1,2. 3. By the longings of a teeming 
woman; I have longed for thy falvation, 

Lord, and thy law is my delight, Pfalm 
cxix. 174. 4. By the fainting and fwoun- 
ing of one that is in good earneft fick of 
love ; / charge you, daughters of Jerufa- 
lem, if you find my beloved, that ye tell him 

1 am fick of love, Cant. v. 8. Such fouls 
are commonly caft into an agony, into 
pangs of love, that love Chrift indeed. 

Yll.Teftimony. And doth not the fcrip- 
ture exprefs the loves of the foul to the 
Lord Jefus i If God be your Father, faid 
Chrift to the Jews, then will ye love me. 
Joh. viii. 42. And Thy name is as ointment 
poured forth, therefore do the virgins love 
thee; and, we will remember thy love more 
than wine ; the upright love thee, Cant. i. 
3, 4. IVe love him, faith the apoftle, be- 
caufe he loved usfirfi, i John iv. 1 9. / will 
Icve thee, faith David, Lord my firength, 
Pfal. xviii. i. I will caufe thoje that love 
me, faith Wifdom, to inherit fubflance, 
Prov. viii. 21. He that hath my command- 
ments and keepeth them, he it is that lov- 
eth me, and he that lovethme,Jhallbe lov- 
ed of my Father, and I will love him, and 
J willmanifefl myfelf unto him. John xiv. 

r I O N. 22t 

2 r . Look upon me, faith David, and be mer- 
ciful unto me, as thou ufefi to do unto thofe 
that love thy name, Pfalm cxix. 132. 

Thus for information of judgment, 
now for the ftirring up, O my foul ! of 
thy affections. 

I. Kelifh. O divine love ! O the pleafures^, 
O the joys of this love 1 O honey and fweet- 
nefs itfelf ! it is the love of Chrift that fets 
a price on all other duties; the leaft fervice 
(even a cup of cold water, or a widow's 
mite) if it have but a grain of this love in 
it, is a moft acceptable facrifice to God ; it 
is love to Chrift that hath the promifes of 
this life and that which is to come : / will 
caufe thofe that love me to inherit fubfiance t 
and 1 will fill their treafures, Prov. viii. 2 1. 
Yea, there is a crown of life, which the Lord 
hgth promifedto them that love him, Jam. i. 
i2.lt is love to Chrift, that by Chrift aflures 
to us all the glorious privileges, flowing 
from Chrift, as reconciliation, adoption, 
forgivenefs of fins, juftification, righte- 
oulnefs, wifdom, fanCtification, redempti- 
on, pofteffion of all things. All things are 
yours, whether Paul, or Apollo, or Cephas^ 
or the world, or life, or death, or things 
prefent, or things to come, all are yours, and 
you are ChriJl's,andChriJ} is God's, I Cor. 
iii. 22, 23. O who can think of this love 
of Chrift, and not be raviftied therewith J 
had I a thoufand hearts to beftow on Chrift, 
they were all too little, they were never 
able to love him fufficiently ; it is the Lord 
Jefus that is all ftrength,and allwifdom,and 
all honour, and all beauty ; the fountain 
of all graces, and virtues, and qualities in 
men : whatfoever grace, or virtue, or qua- 
lity is in us, they are but fo many rays that 
come from this Sun of right eoufnefs ; he is 
fairer than the children of men, and grace 
eminently is poured into his lips, Pf. xlv. 2. 

ll.Complaint. But alas! where is my foul? 
how dull is my underftanding ? how dead 
my affeClions ? how «arelefs, how pcevifti 
is my foul, in a bufinefs which concerns it 
fo much ? how prejudicate is my opinion? 



222 ' ME DITJiri 

how vain are my conceits? O my foul ! 
how ignorant art thou of the incomparable 
worth, and delightful fweetnefs that is in 
the Lord Jefus ? how fecure and fleepy, 
and fcnfelefs art thou ? O this hard heart 
of mine ! thou canft mourn for lofles and 
crofTes of this life, but for the lofs of Chrift, 
thou canft not mourn one jot : didft thou, 

my foul, truly affeft Chrift, the pillow 
would be wartied with thy tears for thy 
want of Chrift, and for thy want of aftur- 
ance : wo, and alas, that my mind is tak- 
en up with a confluence of worldly lufts, 
worldly cares, and ^vorldly defires ! O it 
is this that quencheth the conjugal love of 
my foul to her bridegroom ; my loves are 
iiow become very adulterous loves : wo 
and alas, that / have loved the world, and 
the things that are in the luorld, i John 
ii. 15. that I have followed my bafe lufts, 
and adulteries, and abominations; that in- 
ftead of loving Chrift, I have loathed him, 
and whipt him, and fcourged him, and 
crucified him, and preferred the vileft luft 
(any fm whatfoever) before the Lord Jefus. 

\And now lam mufing of this love of Chrift, 
alas, I feel it not, or if I feel a little, little 
love of defire, yet I have no fenfe, no tafte, 
no relifh of that love of complacency ; there 
is no fuch fire, no flames in my breaft to- 
wards the Lord Jefus. 

in. Wijlying. And yet, O that I could 
love the Lord Jefus ! O that he had my 
heart ? O that now I could bid adieu to 
all other lovers ! O that the Father of love, 
and the Spirit of love would ftrike one 
fpark of love from the promife, to kindle 
it in the heart of this poor creature ! O that 

1 felt a dilatation of my dclires after Chrift ! 
that God would ftrttch them, and widen 
them to the \umoft, that I might love 
Chrift with all my heart, Ibul and might! 
O that I were even fick of love ! O that I 
were caft into the melting pangs of a divine 
Chrillian love ! O my foui, confider the 
want of Chrift, and the worth of Chrift ! 
O confider the benefits of Chrift's death, 


the fweetnefs of Chrift's promifes, the plea- 
fantnefs of his commands, the precioufncfs 
of his graces, and above all, the infinite- 
nefs of his love, and thou canft not but 
love him ! confider that foul ravifhing text, 
Cod who is rich in mercy, for his great 
love wherewith he loved us, even when we 
were dead in Jin s, hath quickened us toge- 
ther with Chrift, and hath raiftd us up to- 
gether, and tnadc us fit together in heavenly 
places in Chrifl Jefus ; that in the ages to come 
he might fhew the exceeding riches of his 
grace, in his kindncfs towards us through 
Chrift Jefus, Eph. ii. 4. &c. and thou canft 
not but cry out with the ardency of affeciili- 
on, with the ftrength, the zeal of love, O ! 
To him, unto him that loved us, and wajlj- 
ed us from our Jins in his own blood, and 
hath made us kings and priefts unto Cod, 
and his Father, To him be glory and domi- 
nion for ever and ever. Amen. Rev. i. 5, 6. 

IV. Confeffion. O my foul, thefe are 
fweet motives : but alas, how dull is thy 
underftanding, how dead thy affe(ftions ? 
I clearly fee there is no ftrength at all in 
thee. O how cold, and weak, and faint, 
and heartlcfs are thefe thy wifhes ! O 
Chrift ! I would love tliee, but I cannot ; 
I find no ability in myfelf to love thee ; I 
am no more able to love thee, than cold 
water is able to heat itfelf. O where be 
thofe fcalding [thofe ardent] affef^ions to 
Chrift Jefus, which holy men have felt in 
all ages, and ftriven to exprcfs in their fo- 
liloquies .^ O where is this holy, conftanr, 
conjugal love I O where are thofe fwell- 
ings, and throwings, and wreftlings which 
others have felt in their bowels ? O where 
be thofe holy fits, thofe pangs of love, 
thofe love- trances, thofe feraphical flames of 
conjugal afle(5lion, which made the fpoufe 
cry out, / am fick of love? Cant. ii. 5. 
Alas, I feel a diftemper in my alfeftions ; 
I find it not fo eafie to love Chrift, as ma- 
ny men think ; furcly it is a very hard and 
difficult thing to love the Lord Je!us. 

V, Petition. Come then, bleifed Lord, 


M E D I TA T 10 N. 

and {hew thy own felf to me, / befeech 
thee if 1 have found grace in thy fight, 
fhe-d) me the way that I may knoiv thee : I be- 
feech thee JJjeiv me thy glory , Exod. xxxiii. 
13. 18. Give me the fpirit of-voifdom and re- 
velation in the knoiuledge of Chrifi, Eph. i. 
17. Let me fee thy beauties and'glorious ex- 
cellencies, and by this means blow my love 
into a pure flame, yea advance it to a de- 
gree of angelical fublimity. Surely, Lord, 
I cannot love what I fee not, and there- 
fore anoint mine eyes with thy eye-falve, 
that I may fee thy lovelinefs, and love thee 
with my beft loves: O kindle, inflame, and 
inlarge my love that it may reft largely in 
thee ; inlarge the crany which the Spirit 
haih bored through the flefli into my fpirit 
that I may largely fee thee, and fo largely 
love thee J inlarge ihe arteries and conduit- 
pipes, by which thou the Head and Foun- 
tain of love floweft into thy members, that, 
being abundantly quickened and watered 
with the Spirit of love, I may abundantly 
love thee ; and do not only come much, 
but come often into me, and let my fpirit 
often be one fpirit with thee, in commu- 
nicative and fruitive unions ; for fuch oft- 
en unions with thy Spirit, will make my 
fpirit more fpirkual, and the more fpiritual 
(lie is, the more will flie love thee, the God 
of all fpirits. BleflTed Lord, wilt thou love 
the image, and fliall not the image much 
more love the pattern ? that I were fick 
of love ! that my underftanding, will and 
affeftions were all overflown, overcome 
and amazed, that my faintings were in- 
flamed towards thee, and even melted into 
thee ! O fweet Jefus, touch my foul with 
thy Spirit, that virtue may go out of thee 
into me, and draw me unto thee; let the 
favour of thy ointments, whofe very breath 
is love, be ever in my noftrils : * Give me 
flaggons of the new wine of the kingdom,' 
which may lift up my foul above my felf in 
my loves ; give me to forget the low and 
bafe loves of this world, and by an hea- 
venly exccfs, tranfport me into an heavenly 


love, that I may embrace Chrift who is the 
Lord from heaven with a love like himfelf: 

give me to believe ; for faith and love 
grow together, and the flronger my faith, 
the greater will be my love. 

VL Confidence. And this (fweet Jefus) 

1 am fully perfuaded thou wilt do ; / be- 
lieve^ Lord, help my unbelief ,- furely thou 
art God, who canft not lie, and thou haft 
promifed, that the upright fhall love thee. 
Cant. i. 4. O how rtiould I but believe thee > 
and now thou haft in fome fweet meafure 
convinced me, now thou beginneft to 
warm my heart, and to caft me into a love- 
trance; now that my fpirits are fome what 
raifed, my heart in fome fort inlarged, my 
mind in fome meafure fixed upon thee ; I 
make bold. Lord, to conclude with this 
fpiritual Epithalamium, BleJJed Lord, I 
«m thine, only thine, ever thine, all that 
I am is at thy command, and. all that I 
have is at thy difpofing ; be pleafed to com- 
mand both it and me ; I know whatfoever 
I adventure or lofe for thy fake, I fliall re- 
ceive with infinite advantage in thy blefl^ed 
felf. I dare truft my Lord with the beft 
thing that ever he gave me, my precious 
foul. O my bleeding heart and broken 
fpirit doth languifti, in a thirfty love, pant- 
ing and gafping after thee, my blcfl^ed Sa- 
viour : O let me tafte how gracious thou 
art, by fome real experiments in my own 
heart, fmile upon me from heaven, anfwer 
me with fome aflfuring whifpers of the Spi- 
rit of adoption ; Kifs me -with the kiffes of 
thy mouth, for thy love is better than -wine. 
Cant. i. 2. O let me bathe my foul in the 
delicious intimacies of a fpiritual commu- 
nion with thee my God, that I may for e- 
ver adhere unto thee with a fincere con- 
ftancy, and reft in thee with a love of com- 
placency : for I itt\, I find my foul caft 
into a longing fweat for thee, and nothing 
can fatisfie the importunate longing of my 
perplexed foul, but thy own felf; for thou 
art my Lord, my love, my life ; and thou 
art altogether lovejy, O my dear Jefus ! 


224 M E D I r 

O my dearen: hufband ! O thcfe holy fits! 
O thcfe fweei pangs of love grow upon me 
apace ! Upon a fudden, my king, my Sa- 
viour, I am even Jick of love ! 

Conclufion. And now, O my foul, return 
unto thy reft, for the Lord hath dealt boun- 
tifully with thee, Pfal. cxvi. 7. The rea- 
fon of thy love is Chrift's love ; Thou lovef} 
him hecaufe he ^rf} loved thee. Is it thus, 

my foul ? hath the Lord Chrifl: indeed 
difcovered his will, to take thee for his 
fpoufe ? What, he that is fo holy, to mar- 
ry fuch an impure wretch as thou art ? O 
how ftiould this but melt thee into a flame 
of love? What ftif^ings of love fliouldft 
thou now feel in thy bowels ? How 
fhouldft thou now value him, and prize 

'liim, and praife him ? How fhould thy 
g,lory no-w fing praijes to him, and not be 

Jilent P How fhouldfl: thou admire and 
wonder, that thou could ft endure to be 
without Chrift fo long ? that thou couldft 
fo flightly think of Chrift heretofore ? O 
my foul, henceforth cling to thy Saviour, 
go out of thyfelf, and creep to him, and 
affe6l not only union, but very unity with 
him; bathe thyfelf hereafter again and a- 
gain, many and many a time in thofe de- 
licious intimacies of thy fpiritual marriage: 
nnd to that purpofe, O my foul, if fome- 
limes thy love to thy Saviour fhall cool, 
' O then fweet Saviour, look upon me in 
mercy ; one look of thine will awaken 
my love, and make me weep bitterly, that 

1 have loved thee fo little, whom to love 
iufficiently, my beft and mightieft loves 
are moft infufficient : prevent my fecking 
with thy feeking, be thou prefent with me 
in thy providence and power, when thou 
feemeft to be far from me, in the tafte of 
thy fweetnefs and fruition of thy loves ; 
:ind then when I have regained thee, I will 
hold more hardly, and keep more faftly, 
and love thee more vehemently, by thy 
power affifting : and provide a ftock of 
toves in the fummcr, againft winter, if it 
return any more ; come, Lord Jcfus, and 

JT 1 N. 

be as the roe on the mountains : my life 
is hid with thee, O appear quickly, that I 
may quickly appear with thee in glory, 
and in the happinefs of a confummate mar- 
riage : even fo come Lord Jefus, come 
quickly. Amen, Amen. Rev. xxii. 2c. 
Pfalm xviii. to ver. 7.' 

§. 6. Another Example : Of Eternity. 

AFTER entrance by prayer and 
choice of this theme, the foul may 
proceed thus : 

L Defcription. O my foul, what is this 
eternity whereof thou ftudieft ? * It is the 
intire and perfeft poftcflion of a life (toge- 
ther and at once) that never ftiall have end ; 
The defcription may be imperfe£\; and no 
wonder : for how can that be defined, 
which hath no bounds or limits ? whatfo- 
ever is faid of eternity, comes infinitely 
fliort of it; no words can utter it, no fi- 
gures number it, no time can meafure it. 
Eternity is of this nature, that, take from it 
what you will, it isftill the fame; it is nei- 
ther increafed by addition, nor diminiftied 
by fublhaftion. What is eternity ? * It is 
a circle running back into itfelf, whofe 
center is always, and circumference with- 
out all end.' What is eternity ? ' It is a 
duration always prefent, it is one perpe- 
tual day which is not divided into that 
which is paft, and that which is to come.' 
What is eternity ? * It is an age of ages, 
never expiring, but always like itfelf, with- 
out all change.' What is eternity f ' It is 
a beginning without beginning, middle or 
ending, always beginning.' And this, O 
my foul, is Eternity. 

II. Dijiribution. There is a two-fold 
eternity, an eternity of wo, and an eterni- 
ty of joy. I. Of wo : O wo that never 
ihall have end ! The worm Jlmll not' die^ 
the fire Jlmll not he quenched^ Ifa. Ixvi. 24. 
Afterathoufandthoufsind millions of years, 
there are ftill as many more to come, and 
when thofe many more are come and gone, 
the woes are yet as far from the luft as 



they were at the firft : it is now above is the efficient, but fin the meritorious 
four thoufand years fince Efau, who hated caufe of this wo, The "wages of Jin is death, 
Jacob, was cafl into this pit of woes,and yet Rom. vi. 23. 

the number of his years of torments are 2, Eternal joy is from him : the Father 
as many as at the firft day of his torment, beftows it, the Son merits it, the holy 

2. Of joy : O joy above all the joys in har- Ghoft feals and applies it : God hath given 
veft ! iTa. ix. 3. they are the joys of hea- thee a Saviour, O my foul, to give this 
ven f: there joys the underflanding, by a eternal joy to thee, and God hath given 
perfeifl knowledge of God, [the beft and thee faith whereby thou mayeft attain to 
moit perfeiH: being] and by the [infinitely this Saviour ; and God hath given thee his 
tranfporting, and transforming] vifion of word, whereby thou mayefl attain to this 
God; there joys the memory, by a per fedl faith: lookup, therefore, to him as the 
remembrance of all things pall, [efpecially, beginner and finiiher of this eternity, and 
of all good thoughts, words, and deeds ; whilft thou magnifiefl the author, be ravi- 
which muft needs afford unfpeakable de- Ihed with the glory of the work; there 
light to the refle(fling foul, in the future is nothing that is good that is notcompre- 
world, fince we know that the remem- bended herein; In thy prefence is fulneCs 
brance of any goo'd thought, word, or of joy, and at thy right hand are pleafures 
deed affordeth fuch a vaft pleafure even in j[or evermore , Pfal. xvi. i i. 
this life;] there joys the will, by enjoying all IV. Effe6ls. What are the effe^s, O my 
manner of good without fear of evil. In foul, of this eternity ? 
this joy there is no corruption, no defe6l7 i- Of eternity in hell, thefe amongfl 
\ no old age, but folemn glory, and con- others ; * heavy, heavj, mod fad and heavy 
tinual folemnity; there is an everlafting thoughts,' when the damned fhall confi- 
fpring, there is always the flower, and der their doom, Go ye into everlafiing 
grace of youth and perfefl: health : With fire, then /hall they call their deep thoughts 
thee is the fountain of life, and in thy light on time pafi, and eternity to come. 
fhallvjefee light, Pfal. xxxvi. 9. [There, i. For the time part, they fliall remera- 
perfeft happinefs endureth forever: for her, ' That fometimes they lived, at leaft 
heaven, as itis an exceeding, fo it is zneter- fome of them, in a glorious Golhen, en- 
naliveight of glory. And this is that which lightened with the faireft noon-tide of the 
crowns the joys of heaven, and banifiieth gofpel that ever the fun faw, and that 
all fears and trouble from the minds of the they heard many a powerful fermon, any 
blefied.] one pafl!age whereof, had they not fuffered 

^ III. Caufes. Whence are thefe two eter- fatan to blindfold and baffle them, might 

nities, O my foul, but from Him that is have been unto them the beginning of the 

only eternal ? new birth ; that many times they were 

I. Eternal wo is from him, For he hath told of this danger by God's faithful mini- 

prepared Tophet of old, Ifa.xxx. 33. God iters; that they had many calls and of- 

t The chid- ingredients of the happinefs of heaven, fo far as the fcnpiurc hath ihcuglulit to rcVcal it to us arc. 
m77 iTc , °"/ ."^"rl'^^Se. and the height of our love, and the perpetual focicty and fricnd(hip of all the 
bkncd .nhab.t.nts of thofc glorious manfions ; and the joyful concurrence of all thefb in chcarful expullfons of o,-a- 
titi^de, in the .nceflant prailcs and admiration of the fountain and author of all this h;,ppinefs.— - And if there 
-were no other, as there may be ten thoufand more for any thing I can tell, yet generous and virtuous minds will 
eafily undct land how great a pleafure there is in the improvement of our knowledge, and the cxercifeof love • and 
in a grateful and perpetual acknowledgment of the grcateft benefits. Qr Tx'lotfon 

n'l" !,^|- t*;'"!""* of heaven thefe t«o things Ihall be recorxiled which never met together in any fenliul or 
worldly delight, long and full enjoyment, and yet a fredi and perpetual pUalurc. Jilhifon. 

G g fers 


fers of falvatlon, 

many a time cried behind them, 


and the Spirit of God ms.&c. i.e. 'All theftarsofhcaven,ftiIIsof 

This is 
the way, ivalk in it ; that fometimes 
they were half i>erruaded to be Chriftians, 
and they were near falvation, and they 
had a golden opportunity for it ; but alas! 
they revolted agaiiji, and perferred their 
lufts, and parted by thefe offers and op- 
portunities with an inexpiable negleO:, 
and horrible ingratitude, and now they ly 
drowned and damned in that lake of fire 
and brimftome, which they might have 
fo eafily and fo often efcapcd.' O what a 
fliriek will this caufe in hell ? whiles at 
every of thefe con fi derations the worm of 
cbnfcience (hall give them a deadly bite, e- 
ven to the heart ? That the memory of 
things here on earth, remains ftill with all 
fpirits in the world of hell, is manifeff,^©^, 
remctnber that thou in thy life- time re- 
ceived]} thy good things, and Lazarus e- 
vil ; norv therefore he is comforted, and 
thou art tormented, faid Abraham to that 
rich man in hell, Luke xvi. 25. 

2. For eternity to come, they fhall 
conlTder,' that this eternity is another hell 
in hell ;' might they endure thofe horrible 
pains, and extreme horrors no more mil- 
lions of years, than there are creatures 
both in heaven and earth, they would 
'comfort themfelves with this thought, My 
mifery will at laft have an end ; but this 
word eternity; it rents their very hearts in 
pieces, it rents their very throats with hide- 
ous roarings, it gives a new life to their 
tinfuffcrable forrows. O my foul, doft 
thou not tremble at this confideratlon ? I- 
jnagine thou heareft Judas roaring in hell's 
flames, ' 1 have now fuffered above one 
thoufand fix hundred years, fince I be- 
trayed Ghrift, and through the extremi- 
ty of torment, I have thought thefe one 
thoufand fix hundred, to have been a 
thoufand thoufand thoufand thoufand 
years : O when will be an end of thefe 
fufferings ?' M'hen ? Couldft thou teW/hl- 
las c(^li,J}illas roris, undas aquaeifiuyni- 

dew, drops of rain, fleeces of fnow, flowers 
of the fpring, colours of flowers, fruits of 
the earth, grains of corn, leaves of trees, 
beafls of the field, motes of the fun fly- 
ing in the air, hairs on thy head, fand on 
the fea-fl:iore, piles of grafs growing on the 
earth ; and fhouldft thou add to thefe, all 
the thoughts of men, the motions and mu- 
tations of all the creatures, and number 
all thefe by all the additions and multipli- 
cations of arithmetick, enough to fill 
volumes reaching from earth unto hea- 
ven, as yet thou haft not meafured the 
length, the middle of eternity !' O Judas, 
here is thy lot, thou haft fryed in hell a- 
bove a thoufand years, thou muft be tor- 
mented in thofe flames, a hundred thouf- 
and years, ten hundred thoufand years, a 
thouland million of years of ages^ and when 
all thofe years and ages are gone and paft, 
thou art as far from the end of thy tor- 
ments as thouwert at the beginning, when 
thou hangedft thyfelf and firft wentft 
down to hell. O my foul, here's a medi- 
tation able to ftartle thee from the fleep of 
fin ; no queftion, at thefe thoughts^ Judas, 
and all the damned in hell take on with 
infinite anguidi and inraged indignation : 
fience comes that horrible hatred and per- 
petual blafphemies which the damned 
utter againft God : O how they tear their 
hair, and bite their nails, and gnafli their 
teeth, and dig furioufly into the very foun- 
tain of life, defirous (if they could do it 
pollibly) to (pit out their very bowels. O 
my heart, well mayeft thou tremble in 
the midft of this meditation ! O eternity f 
eternity ! eternity ! 

2. Of eternity in heaven ; thefe, a- 
mongft others, are the efle(fts, rowzing, 
raifing,and moft ravilhing thoughts, when 
the blelfed ftiall con fider their doom, ComCt 
ye blefjed of my Father-, inherit the king- 
dom : Then ftiall they caft their thoughts 
on time paft and eternity to come. 

I . For time paft. They fhalJ remem« 



per, 'That fometimes they were in ' as they fhould notfurpafs the brlghtrcfs 

of the fun, but the fun behig the mofl: 
glittering thing in the world, he takes a 
refemblance towards expreffing their in- 
comparable glory :' But to heighten this 
glory, obferve the auxefis, it (liall be for 
ever, i. e. for eternity, or for ever and 
ever, /. e. for eternity and eternity ; or, 
as the Latins, inperpetuas ceternitatei,^ox 
* perpetual eternities:' If one eternity be 
without end, what are two ? What are 
ten ? What are an hundred ? What are 
infinite ? O what-a life is this that know- 
e"^*' no end ? AVhat a glory is this th^t 
never fadeth ? AVhat a love is this that 
never cooleth ? What a joy is this that 
never ceafeth ? 

V. Oppofites. Why then, O my foul,dofl 
thou fet thy refl on this fide Jordan ? 
What are thofe few fliort pleafures thou 
here enjoyeft ? AVhat is this brittle life 
on which depends eternal blifs or wo ? 
AVhat is earth to heaven ? What a mi- 
nute to eternity ? If any thing be contrary 
to eternity, what is it but this punOilioof 
time we have here to fpend ? This brittle 
life? What is it but an ell, a fp?.n, an inch, 
a point ? O dear penny-worth, to buy the 
merry madnefs of one hour, with ages of 
pangs infinite and eternal ! O dearelt bar- 
gain that ever was, to fell away heaven, 
our everlafting inheritance, with Efau, 
for a fip of momentany pleafure. [Oh ! 
vain and foolifli fouls ! that are fo little 
concerned for eternity ; that for the trif- 
flesoftime, and the pleafures of fin wliich 
are but for a feafon, can find in their hearts 
to forfeit an everlafting felicity.] I fee 
this world and the other are mere oppo- 
fites ; my life is fo fliort, and eternity fo 
long, that I cannot tell what is moie con- 
trary than thefe two : My life is nothing 
but a now, this inflant is properly my 
own, I cannot promifeto myfelf any thing 
future, and therefore my life and eternity' 
areas contrary as may be. [Onmyprcfcnt 


troubles, in forrows, in ficknelTes, in con- 
tempt of others, in dangers by fea and 
land ; that fometimes they were ready to 
periih, and to call away their fouls by 
this or that fin, but that God flill held 
his fpecial hand over them, and gave them 
grace, and brought them into the port and 
haven of fecuritj'^, where is no fhadow of 
miferies, [neither ficknefs, nor fin, nor 
death, but all is health, and peace, and 
purity, and life immortal : — They fliall 
alfo remember, and look back with plea- 
fure, on all their pious thoughts towards 
God and their Saviour, and on their ex- 
preflions of love, defire, hope, and truft in 
him ; on all their inward and outward 
afts of juftice and charity towards man ; 
on all their pure and chafle, on all their 
humble and felf- denied tlioughtsand deeds, 
with reference to themfelves.] O what 
ravifhing of fpirit will the foulsof thejuA 
be cafl: into at their recalling of time pad: ! 
Now that the memory of things here be- 
low remains ftill with the fpiritsof the juft 
made perfeft, is manifeft [from fcripture,] 
Rtmember me ivhen thou conicj} into thy 
kingdom^ faid the good thief to Chrill, 
Luke xxiii. 42. [and it is alfo manifeft 
from reafon ; for memory, or confciouf- 
nefs, being efi^ential to the human foul, it 
may as foon ceafe to be, as ceafe to re- 
member, or lofe the remembrance of things 
part ; The foul therefore, the immortal 
ibul, mujl and -will in another ftate call to 
remembrance things paft, and remember 
them much better than it doth, or can do, 

2. For eternity to come, they fhall con- 
fider, that the joy they enjoy they ftiall 
enjoy for ever : They that be ivife floall 
flnne as the brightnefs of the firmament s 
and they that turn many to right eoufnefs, 
as the fiars for ever and ever. They fhall 
Jhine : how ^as the firmament, as thefiars, 
Dan. xii. 9. or as //;t/«/7, faith our Saviour, 
Matth. xiii. 45. Kot fo, faith Chryfoftom, 



MED I r^i r J o N. 

condufl, in this moment of life, an eternity 
of happinefs or mifery depends.] 

VI. Compari/ons. But to what fhall 1 
compare this eternity ? Js a drop of -wa- 
ter is unto the fea, and a gravel Ji one is in 
comparifon of the fan d^ fo are a thoifand 
years to the day of eternity^ Eccl. viii. 9. 
Nay, if we multiply a thoufand years a 
thoufand times, it would not amount to 
the leaft fradion of the numberlefs num- 
ber of eternity. They fay, that the eighth 
celeftial orb or fphere is moved wondrous 
leifurely, for though it be daily wheeled 
about by the rapid qjotionof the Primum 
mobile^ ' the firfl: mover,' yet it finifheth 
not its own proper circuit, but once in 
thirty fix thoufand years ; and this fpace 
of time they call the great year, or Plato's 
year : But compare this with eternity, and 
it will appear but as a moment, a very 
nothing at all : To what then mayeft thou 
compare this eternity ? O my foul, ' it is 
like an orb every way round and like it- 
felf; or like a wheel that turns and turns, 
and' doth never ceafe turning; or like 
3 year, continually wheeling about, which 
turns again to the fame point whence it be- 
gan, and Hill wheels about again ; or like 
an ever- running fountain, whither the 
, waters, after many turnings, flow back a- 
gain, that they may always flow ; or like 
a fnake bowed back into itielf orbicularly, 
holding the tail in her mouth, which in its 
end doth again begin, and never ceafeth to 
begin ; or like a ring, or a globe, or like 
a fphere, or like the circuit of the moon 
without all end.' 

VII. Ti^/wo«/Vj.Isnotthefcripture, O 
jny foul, frequent in the mention of eterni- 
ty ? Thefe Ojallgo into everlafting puniPo- 
ment, but the righteous into life eternaly 
Trtatth. XXV. 46. Their worm Pmll not die, 
their fire Pmll not be quenched : Depart 
from ?ne, ye curfed, into everlafling fre, 
Mark ix. 44, 46, 48. Matth. xxv. 4^. 
IVhcfoever drinketh of the water that Ifljall 
give him,fl}all never thirflj but the water 

that I fhall give him, fljall be in him a well 
of water (pringing up into eternal life, 
John iv. 14. We know that if our earthly 
houfe of this tabernacle were diffolved, we 
have a building of Cod, an hoife not made 
with hands, eternal in the heavens, 2 Cor. 
V. I. Surely he Poall not bemoved for ever, 
the righteous fmll be in ever laf}ing remem- 
brance, Pfa.cxii. 6. They that be wife fhall 
flnneas thebrightnefs of the firmament ; and 
they that turn many to righteoufnefs, as 
the ftars for ever and ever, Dan. xii. 3. 

Thus far, O my foul, for the infor- 
mation of thy judgment : Now for the 
flirring up of thy aIic6lJons. 

I. Relifh. O eternity, whether of joys 
or woes ! O that thou wert written in a 
book, that thou wert graven with an iron 
pen and lead in the rock for ever ! Job xix. 
22, 23. O that my heart were the book ! 
that my meditation were the iron-pen and 
lead ! and that this word Eternity werefo 
imprinted and engraven in my heart, that 
I might flill have it in my mind, when 
pleafure fawneth, when lufl provoketh, 
when the flefh rebelleth, when the Spirit 
faileth ! O eternity how is it I forget thee ! 
[confider, O my foul, that thou art an im- 
mortal fpirit. Thy body dies, but thou, thou 
muft live for ever. O ! do nothing now, 
but what thou mayeft with pleafure look 
back upon a million of ages hence.] O my 
foul be enablifhcd,and fay with David, my 
heart is fixed, God, my heart is fixed, 
Pfalm Ivii. 7. Set thyfelf in a fure place, 
and ftand a while ; and ftanding, admire at 
this eternity which always ftands, and ne- 
ver pafl!eth away ; and that thou mayeft 
tafte and relilh, that thou mayeft be affec- 
ted and moved with this eternity, 

I. Confider the never-dying worm,. and 
the everlafting fire. O the bitternefs of 
this eternity ! there's a man in the fire, 
and a worm at his heart ; the fire burns 
him, and the worm bites him, yet neither 
of thefe makes an end of him ; there he 
roars, and yells, and howls, and cries, O 


wo is me for ever ! A man 
broad is the ivay, and many there are that 
walk hell-ward. It were enough indeed 
to make all tremble, though there were but 
one amongft all the fons of Adam to fuf- 
fer eternally ; but that Helljhould enlarge 
herjelf, and open her month "without 
TTieafurey and their glory and their multi- 
tude and their pomp Pjould defcend into it, 
Ifaiah v. 14. That there fhould be mil- 
lions of men of the fame flelh and blood 
that I am, chained together in hell, where 
one roars and another anfwers, and all 
bear this burden, Wo, and alas for ever 1 
In one nook of hell, there's a lamentable 
fhreek, Wo for ever, in another corner 
far remote there's another fearful fhreek, 
Wo for ever ; in all the corners of the 
fmoky vaults there's a cry, or an echo of 
this cry, For ever, for ever, for ever, 
for ever. O my foul, how is it thou canft 
fleep in the night, or be merry in the day, 
whilft thou thinkeft attentively, or conll- 
derert throughly of this meditation ? Lefs 
matters have fometimes put men out of 
their wits, and bereaved them of their lives. 
[Oh that I might avoid thefe wicked cour- 
fes of impiety, injuftice and intemperance, 
that lead down to death and eternal perdi- 
tion ! Oh that I would now mind the 
things that belong unto my peace before 
they be for ever hid from mine eyes .' 
O wretched man, dareft thou to live one 
moment longer in fin who knowefl not 
but the next moment may be thy laft ! ] 

2. Gonfider the eternity'of Joys: It 
may be the former confideration is too le- 
gal, and it will notfuit every fpirit fo well. 
* Every thing is received according to the 
receiver ; a legal fpirit, fay fome, doth re- 
lilh and favour moft of thofe arguments 
which are drawn from hell ; but an evan- 
gelical fpirit doth beft reliQi them that are 
drawn from heaven.' Come then, O my 
foul, and in the clofe of this meditation 
dwell on, and confider only the fweetnefs 
of this eternity : But how fliould 1 con- 

M ED ITyi T I O N. 229 

faid I ! alas, fider of this eternity ? For fine e the begin' 

ning of the world men have not heard, nor 
perceived by the ear, neither hath the eye 
feen, God, befides thee, ivhat he hath pre- 
pared for him that ivaiteth for him, Ifaiah 
Ixiv. 4. When Chrift fhall come again, he 
{hall be admired of his fainfs, 2 Theff. i. 
10. And why admired; but becaufe fome- 
ihing (hall be feen then that was never 
thought of before ? The faints cannot think 
there is fo much glory in Jefi:s Chrift, as 
then they ftiall find, and therefore they 
iliall ftand admiring at him ; but yet be- 
caufe the Lord is pleafed to let out a 
beam of this light unto us in his blefifed 
word, go on, O my foul, as the Lord fhail 
, enable ; forget a while thy oxvn people, and 
thy father's houfe, go out of this fleih and 
world, and, by a deep, and fad, and ferious 
meditation get into heaven ; and to make 
way for entrance, lift up your heads, ye 
gates, and be ye lift up, ye everlafting doors, 
that a mortal, miferable wretchmay enter in . 
When Paul was caught up into para- 
dife, he heard unfpeahable words. And now 
by contemplation lam in heaven, methinks 
I fee Invifible fights; what happin'efs.is here 
of faints ? I Ihall reduce all to thefe heads, 
(i.) Their Duty; and (2.) their Glory ; 
which laft Spears efpecially in their Joy, 
and in the Objedl which they fee and enjoy. 
I. The duty of thefe faints confifts in 
the keeping of a perpetual fabbath ; con- 
fider it, O ray foul, in thefe particulars. 
I. They are exercifed in the higheft em- 
ployments that any creature can be exer- 
cifed in: Hearken the high praijes of God 
are in their mouths ; befides the high con- ' 
templation of God and of the Trinity are 
in their minds ; they are always finging^ 
praifes to God, and to him that fits upon 
the throne, [for all his works of wonder, 
for the effefts of that infinite goodnefs, 
and admirable wifdom, and almighty 
power which are clearly feen in the crea- 
tion and government of the world, and 

of all the creatures in it 

particularly for 

230 M E D I r A 

his favours to mankind, for the benefit 
of their beings, for the comfort of their 
lives, and for all his merciful providences 
towards them in this world : But above all 
. for the redemption of their fouls by the 
death of his Son, for the free forgivenefs 
of their fins, for the gracious nfliftance 
ofhisholy^Spirit, and for condu(51ing them 
lafely through all the fnares and dangers, 
the troubles and temptations of this world 
to the fccure poirelTion of that glory and 
happinefs which they then (hall be par- 
takers of, and are bound to praife God 
for to all eternity.] Pfal. cxlxix. 6. Sure- 
ly this is the higheft employment, for this 

' isthehighcft glory that God hath, not only 
from his works here, but from all the 

■ councils of his wifdom about the great my- 
fiery of redemption, from all his works in 
heaven, and from all the communications 
of himfelfto the faints in heaven ; the end 
of all that God does in the world is for his 
glory, and the end of all that God docs 
in heaven, is for theadlual working of the 
fouls of his faints upon himfelf. 

2. The hearts of faints are always up 
and fit for thefe high praifes of God, they 
are not fometimes enlarged, and fometimes 
llraightencd ; no, no, their fouls are al- 
ways up, always upon the higliefl pin, cn- 

•" flamed with heat continually. 

3. There is no intermillion of thefe high 
praifes of God ; the faints continue day and 
night, they go not to duty, and break olF 
again ; and go again, and break off again ; 
no, no, there's no other employment here, 
there's nothing elfein heaven to fpend one 
j-noment of that time in to all eternity. 

4. There is no wearincfs in thefe faints, 
though they are praifing of God millions 
of years, yet they are as freHi at the end 
of them as at the firft moment j O eterni- 
ty ! O eternal duty ! 

II. The glory of thefe faints is both in 

their fouls and bodies, but becaufe their 

bodies are not yet in heaven, let pafs, O 

' n y foul, that glory, and confidcr the glo- 

r I o N. 

ry of thefe fouls of faints ; in each foul 
there is, the underflanding, will and affec- 
tions : for the affeflions, confidcr only 
their joy ; for the underflanding and will, 
coniider their objefl they fee, which is, the 
vificn of God; and the objeft they enjoy, 
which is \)c\t fruition of Cody that relates to 
the underflanding, this to the will. 

(i.) For the joy of faints, it is a pure 
joy without any mixture of forrow or fin ; 
it is a fpiritual joy, flowing efpecially from 
this, that God is their portion; it is a full 
joy, for they * joy in God, they joy in the 
glory of God, they joy in the communica- 
tion of God to them, they joy in the glory 
of one another ; look how many faints are 
in heaven, fo many joys have the faints; 
for they rejoice in every one's happinefs 
as their own, this doubles and trebles and 
multiplies their joys : O it is a full joy ; 
but that which is more than all the reft, 
it is a divine joy, for it comes from God, 
and k is in God, and it is with God. i. 
It comes from God being caufed by the 
Spirit of God. 2, It is in God, and that 
is another manner of joy than is in meat, 
or drink, or in the creature. 3. It is with 
God, it is the fame joy that God him- 
felf hath; carnal hearts rejoice in fenfual 
things, but God rejoiceth not in thefe 
things they rejoice in ; now the faints 
in heaven are exercifed in the fame joy 
that God himfelf hath; the beams of their 
joy are mingled with the beams of God's 
joy. O glorious joy ! and yet the happi- 
nefs of faints confills not in this joy, for 
the enjoyment of God is above this enjoy- 
ment; proceed then, O my foul, wade fur- 
ther, and bathe thyfelf in thefe delicious 
rivers of their heavenly paradife. 

(2.) For this vifion of God, the under- 
Handing, or the mind of faints fee God ; 
in this happinefs of heaven 'are inclofed 
thefe particulars. 

I. The faints know God, for feeing is 
put for knowing, i Cor. xii. 12. No-j) we 
fee through a glafs darkly y but then face to 

face i 

MEDITy^riO N, 

face ; novj we know i,t part, but then fh all 
rue kno'O) as ive are known. Every fainjt in 
heaven underftands all things, and knows 
all perfons (o far as it may any way con- 
duce to his happinefs ; there is no fim- 
plicity, no (hallownefs in heaven, all the 
faints there have (harpnefsof wir, confor- 
mity with God in knowledge, which is in- 
deed the- very image of God. 

2. The faints underftand fo clearly as 
that they need no help of faith ; no help 
of means to fee thofe glorious things of 
heaven, except that means we call the light 
of glory. Indeed there is a light in hea- 
ven above all the brightnefs^of this world, 
a light that would dazle the eye of man, 
and dim it; hence, in this frail condition, 
no man can fee God, and live; when God, 
or but an angel appeared, how were men 
affrighted ? but in heaven, the fouls of the 
juft are elevated, and enabled to fee with 
joy thofe things that are manifefted, /;/ thy 
light /hall we fee light, Pfal. xxxvi. 9. It 
is called the inheritance of the faints in 
light. Col. i. 12. 

. The faints in this light fee not only the 
attributes of his God, mercy, jufllce, truth, 
and wifdom ; but the very limple pure 
eflence of God ; which yet is not feparated 
from his attributes ; there is a clear vilion 
on their part, and a clear manifeflation on 
God's part; both are from God, to make 
them able to fee him, and to be willing to 
be feen of them : and thus God Ihews him- 
felf, not darkly, as to the patriarchs of old, 
not terribly, as on mount Sinai ; not afar 
off, as to Balaam ; not for a fhort time, as 
in the transfiguration ; the faints new dwell 
upon the contemplation of him, they have 
time enough to take a full view of him, 
even eternity itfelf. 

(3.) For the fruition of God, the will of 
the faints enjoys God. In this happinefs of 
heaven are involved thefe things. 

1 . The faints have God, and they know 
they have God by a reflex afV. 

2. As they know they have God, fo they 


make what ufe they will of all the attri' 
butes of God, and of all that is in God ; 
they have as much ufe as they will of the 
wifdom of God, and of the power of God, 
and of the mercy in God, as one friend u- 
fually fays to another, ' Make ufe of all I 
have as your own ;' fo God bids the faints 
make ufe of all his riches, and glory, and 
excellency, as they will. 

3.Astheymakeufeof God,fothey have 
the fweet and comfort of what they ufe ; 
hence God is faid to give us all things rich- 
ly to enjoy, i Tim. vi. 17. He gives the 
things, and he gives the comfort with it ; 
he gives himfelf to the faints in glory, the 
ufe of himfelf and the comfort of himfelf 
in tlie ufe thereof. 

4. As they enjoy God.fo they enjoy them- 
felves in God, they live in God continually; 
the fi(h doth not more truly live in the wa- 
ter, and move in the water, than the fouls 
a( faints do live in God, and move in God ; 
Tour life is hid with Chrifi in God, Col.iii. 3." 
The life of faints upon earth is an hidden 
life, and it is hid in God, but in heaven ic 
is a revealed life, and revealed in God, and 
enjoyed in God. Such a fpeech is that of 
Chrift, Enter into your mafier's jcy. Mat. 
XXV. 23. it enters not into you,but ye mufl 
enter into it ; and what is it? Tour maf- 
ter'sjoy ; not only that joy that your maffer 
gives, but the fame joy that your mafler 
has, it is your maker's own joy that yoii 
muft enter into, and that you fhall live in. 
So,Iwas in the fpirit on the Lord's day,{-m\\. 
John, Rev. i. 10. it is not faid the fpirit 
was in hiwyhut he was in the fpirit ; lurely 
this was a beginning of the glorious con- 
dition of the faints of God ; they are in 
the Spirit of God, not only God in them, 
but they in God. And this, O my foul, is 
the fpiritual part of heaven, doth it not re- 
lilh ? tajie and fee that the Lord is good / 
O here is the pure, fpiritual, quinteflential 
joys of heaven ! the faints are fo fwallow- 
ed up in God, as that they cannot any fur- 
ther mind themfelves, but altogether God ; 


232 M E D I 

nay rheir minds, and wills, and affefiions, 
are all fet on God and nothing elfe. i. 
Their minds are fo immediately fet on 
God, as if they were wholly emptied of 
the creature, and had nothing to do but 
with an 'uncreated good, even God himfelf. 
2. They will not any thing to thcmfelves 
nor to any creature, but all to God ; O 
their wilUs wholly taken up Vv'ith God. 3. 
Their affections are wholly fet on" God ; 
they rejoice in the Lord ahvays, and again 
rejoice in the Lord, Pfalm. iv. 4. They 
love the Lord -ojill all their heart, and 
ivith all their foul, and with all their mindy 
Mat. xxii. 37. an(^though they love them- 
felves, yet fo as that they love thcmfelves 
for God : in this world we love God for 
ourfelves, which is but a natural love, or 
for himfelf, which is a gracious love ; but 
in heaven the faints love. themfelves for 
God, which is a glorious love. And in 
this kind of love of God, and enjoyment 
of thcmfelves in God, the faints are raviHa- 
ed with God, and are in a kind of extafie 
eternally. * O the fweetnefs of this eter- 
nity ! O blefled eftate of faints in the king- 
dom of heaven ! O glory not to be expref- 
fed, even by thofe who are glorified i There 
is that perpetual fpring, which through the 
frefli and fwcct breathings of the Spirit of 
God, fhall flouridi ever; there is time, if 
it be time, always after one fort, not di- 
ftinguiflied into evening and morning, but 
continued with a fimple eternity. O e- 
ternity of joys, worthy of continual fongs 
of faints and angels to celebrate thy praife ! 
O eternity of joys i how (hould 1 extoll 
thee, delire thee, love thee, and hate all 
this world for thee !' [O blclfed time ! -when 
all tears Jhall be wiped from our eyes, and 

r A T I O N. 

death and forrow Jhall be no more : when 
mortality Hiall \>q fw allowed up of life, and 
we (hall enter upon the polTeflion of all 
that happinefs and glory which God hath 
promifed, and our faith hath believed, 
and our hopes have raifed us to the expec- 
tation of; when we (hall be eafed of all 
our pains, and refolved of r.ll our doubts, 
andbe purged from all our fins, and be freed 
from all our fears, and be happy beyond 
all our hopes, and have all this happinefs fe- 
cured to us, beyond the power of time and 
change : when we fhali know God, and o- 
ther things without ftudy, and love him and 
one another without meafure, and ferve 
and praife him without wearinefs, and o- 
bey his will without the lead reluclancy ; 
and iliall ftill be more, and more delight- 
ed in the knowing, and loving, and prai- 
fing, and obeying God to all eternity.] 

II. CG7uplaint. But alas ! where is my 
love, my longing after this eternity > what 
little taQe and favour have I of this fweet- 
nefs? My foul, what dulnefs and heavinefs 
is this that hangs upon thee ? How hath 
the world bewitched thee that thou art be- 
come fo carnal, fo corporeal, fo fenfelefs 
of fpiritual things ? Thy thoughts run af- 
ter riches, and they are uncertain ; thou 
art ambitious after honours, and they are 
flippery ; thou art in love with pleafures, 
and their end is fudden, and there is bit- 
ternefs in the end ; thou art daily conver- 
fing with men, but death (hall dilfolve-all 
knots of friendfliip with others. O pre- 
pofterous care ! what, all on the world * ? 
and now Eternity is thy meditation, (on 
which thou Ihouldft tafie largely, and be 
affefted deeply) art thou now all a mort ? 
O what dulnefs, what drowfmefs, what fe- 

• When we come to die, and etcrnhy (hall prefcnt itfflf to our ferious and waking thoughts, then things 
will put on another face, and thofe things which we valued fo n-ucli In this life wiU then appear to be nothing 
worth ; but thofe things which we negleftcd, to be of iniiniie conce-rDroent to us, and worthy to have been the 
care and endeavour of our whole lives. And if we would conf.der thelc things in time, while the opportunities 
of life and health arc before us, we might bt- convirctd at s cheaper rate, and come to be fatisficd ot the vanity 
of this world before wc dcfpaircd of the happincls of the olhtr, — T i l l o r s o n . 


M E D I 

cnr'ity is this ? if thou hafl: in thee any fpark 
of that heavenly fire firfl: breathed into thee 
by the Spirit of God, awake, awake, O 
my foul, away, away with this dull, fenfelefs 
fecurity, and confider there's but a ftep be- 
tween thee and Eternity of joys. What 
haft thou rot feen ? haft thou not heard ? 
and when all is done, art thou fo carelefs 
of thy home, fo fenfelefs of fpiritual de- 
lights ? A gracious heart takes not the things 
of heaven as guefles and imaginary things, 
but looks upon them as certain, fubftantial 
realities ; and this is a fign of grace, O my 
foul, if thou art able to look at the things 
of heaven, as the only real, fubftantial, 
■excellent things, and fo as to darken all 
the things of the world. Carnal men 
look upon thefe heavenly things as con- 
ceits and imaginations, they have not faith, 
nor do they know within themfelves that 
there are fuch things, but the faints kno-w 
"ivithin themfelves, that they have a bet- 
ter and an enduring fuh fiance, Heb. x. 34. 
Luke xvii. 21. the kingdom of heaven 
is within them, and therefore they are u- 
fually quick and a6Hve, and lively, and 
cheerful in their fervices or fufPerings. O 
my foul, how fhould I bewail thy wants ? 
Doft thou doubt whether there bean hea- 
ven or whether thou haft a God and a Sa- 
viour there ? Oh far be it from thee this 
atheifm, wo to thee if thou believeft not ; 
but O thou of little faith, doft thou be- 
lieve there is fuch an happinefs, and an hap- 
pinefs for thee, and yet thou defirefl it 
not, and yet thou delighteft not in it ? A- 
las, how weak and unbelieving is thy belief? 
How cold and faint are thy defires ? Tell me 
what fuch goodly enterir.inment haft thou 
met withal here on earth that was worthy 
to withdraw^ thee from thefe heavenly joys ? 
Or what caufe of diflike findeft thou a. 
bove ? Oh nohej my foul, it is only thy 
milerable drowfinefs, only thy fecurity. 
Oh what (hall I fay ? AVhat aileth thee, O 
my foul ? As Jonathan faid to Amnon, 
•why art thou lean from day to day^ being 


TAT I O N. 233 

the king's fon ? So, "why art thou heavy, O 
my foul, and why walkcft thou fo dum- 
pilhly in the ways of God, being the King 
of heaven's fon ? 

III. Wifj. O that I could mind this eter- 
nity ! that I could tafte or reliftn this eter- 
nity ! that I were fitted and prepared for 
eternity ! that I -were -wife, that I un- 
derflood this, that I confidtred my latter 
end! Deut. xxxii. 29. that new while 
it is called to day, while it is the accepted 
time, and the day of falvation, 2 Cor. vi. 
2. I had a diligent and intent eye upon this 
Eternity ? O that I could ftill realbn thus, 
What if I endure hunger and thirft-, emp- 
tinefs and injuries, ficknefs and poverty ? 
What if I were beaten with rods, or fuf- 
fered fjipwreck P what if I were floned to 
death ? 1 Cor. xi. 23. all thefe are nothing 
to that eternity of woe?. On the contra- 
ry. What if I had Crefus' riches, Solo- 
n?Dn's wardrobe, Belfhazzar's cup-board, 
Samfon's ftrength, Abfalom's beauty ? What 
if an angel Jhould take me up into an ex' 
ceeding high rnountainy and fhew me all 
the kingdoms of the world, and the glory 
of them, and fay unto me, All thefe will 
I give thee ? all thefe are nothing to e- 
ternal glory. O Lord, that I could wait 
and long for thy falvation ! O that I could 
mind the things above ! O that my eyes, 
like the eyes of thy firft martyr, could by 
the light of faith fee but a glimpfe of hea- 
ven ! O that my heart could be rapt up 
thither in defire ! O that I could fee hea- 
ven with a difcerning, experimental, fpi- 
ritual, fixed, believing eye 1 O that my 
mind were raifed to look after that com- 
munication of God that I Pnall have here- 
after ! O that my converfation were in hea- 
ven ! O that my foul were at this very time 
and moment to receive the influence of 
heaven's joys into it ! How then fhould I 
trample upon thefe poor vanities of the 
earth ! how willingly fhould I endure 
all forrows, all toiments ! how fcorn- 
fuUy fhould I pafs by all pleafures, all 
h pomps ! 

234 MED n A 

pomps 1 how fliowld I be in travail of my 
tliirolution ! O when fhall this day come 
that I ("hall perform that duty, and partake 
of the glory of the faints ? "When fhall 
this day come, that I fhall poffefs that pure, 
and fpiritual,and full, and divine joy which 
comes from God, and is in God, and is 
u-ith God ? When fhall this day come that 
1 fhall have * the vifion of God, and the 
fruition of God ;' when lliall I fee God, 
and enjoy God, and enjoy myfelf in God ? 
Oh, wh;n fhall this day come, that I fhall 
enter into thefe confines of eternity, and 
folace myfelf in God ? ^s the hart panteth 
after the "jjater-brooks, fo panteth my joul 
after thee, God : my foul thirfteth for 
Cod, for the living God : when fhall [ 
come and appear before God F 

IV. Confejfion. I defire Lord, but alas, how 
weakly, how dully, how heartlefly ? I am 
not able, * Not fufficlcnt of myfelf to think 
any thing as of myfelf, but my fufJiciency 
is of God :' it is nature that pullsjme from 
this holy meditation ; nature favours itfelf, 
loves the world, abhors death and eternity 
in another world : it is my mifery that I 
dote on nothing, or on fin, that's worfethan 
nothing; how long fhall thefc vanities thus 
befot me ? How long flo all thefe vain thoughts 
lodge within me ? Jer. iv, 15. Why Lord ? 
there is no flrength in me, I can neither will 
nor do ; // is thou only muji work in me 
both to will and to do (both to meditate on, 
and to prepare for eternity) of thy good 
will and plea fure, Phil. ii. 13, 

V. Petition. To thee, Lord, I make my 
moan, to thee I tender my humble petiti- 
on, and pour out my foul : O give me a 
tafte and relilh of this eternity ; O give me 
* this water, that I need thirft no more ;' 
O give me fuch a tafte or reliih of this 
■water, that it may be in me a well of wa- 
ter Springing up into eternal life : O in- 

ri o N. 

flame my foul with a love of thefe thoughts, 
with a longing defire after this eternity of 
joys. O let me not always be thus dull 
and brutifh, but thoi: that haft prepared e« 
ternity for me, prepare my foul for eter- 
nity * ; teach me fo to carry on this earth, 
that I be not fhut out of thofe eternal man- 
fions in heaven; open my eyes that I may 
fee ; draw afide this vail, that I may know 
what eternity i: ; give me fo to live as one 
that labours for eternity, contends for e- 
terniry, fuffers for eternity, [lives for eter- 
nity ;] let me never be fo foolifh as to fet- 
tle myfelf on vanity, and to negletft this 
eternity that never Ihall have end. Oh fa- 
ther of glory, give me thefpirit of wifdom 
and revelation in the knovjledgeofChrif^f 
that the eyes of my underjranding being in- 
lightened, I may know what is the hope of 
thy calling, and what the riches of the glo' 
ry of thy inheritance is in the faints, Eph. 
i. 17, 18. Lord, here is the fummary of 
my fuit, that I may know, not only the 
inheritance of the faints, hutthe inheritance 
in the faints, and the glory of the inheri- 
tance,and the riches of the glory; nor would 
I have my underftanding to know this, 
but I defire that the eyes of my underjiand- 
ing ?nay be inlightened ; and let this come 
from * the knowledge of Chrifl, from the 
fpirit of wifdom and revelation, and from 
the Father of glory.* O Lord, my mean- 
ing is, and my prayer is, that I may find 
fome experimentaljfweet and fpiritual good 
in myfelf as the beginning of that eternal 
good which I expedl: ; others may know 
what this eternity is in fermons, in books, 
in the written word ; but the faints only 
know in themfelves that they have a bet» 
ter and enduring fubf lance, Heb. x. 34. O 
Lord, that I may know in myfelf what this 
eternity is, that I may know it by that ex- 
perimental fweetnefs of the beginning of 

♦ There cannot be a better preparation for death and eternity, than a good life. Whofocvcr therefore lives 
well, that is, -whofocver lava God and bis nngbbour, is prepared for eternity, 


M E D IT^r 10 N, z^s 

find in myfelf, and what is thee ; he owes it, bccaufe he hath promi- 

^lory, that I 

glory begun but grace and holinefs ? thou 
feeft, Lord, that it is no ftrange favour that 
I beg of thee, it is no other than that which 
thou haft richly bcftowed upon all thy va- 
liant martyrs, confefTors, fervants from 
the beginning, who never could fo chear- 
fiilly have embraced death and torments, 
if thro' the midfl of their flames, and pains 
they had not feen their crown of glory. 
IVe faint fiot in fufferings , becaufe we look 
at things that are not feeuy 2 Cor. iv. i6. 
Why Lord, one drop of heaven within me 
would darken all the glory of the world 
without me ; O let me fee heaven in the 
reality of it with a clear, fpiritual, fixed 
eye ; let into my heart one fweet and fav- 
ing thought of eternity, and then when 
thou wilt. Lardy let thyfervant depart in 
peace. My times are in thy hand, I am 
no better than my fathers ; my life is a 
bubble, a fmoke, a fhadow, a thought, I 
know there is no abidingin this thorough- 
fair : oh fufFer me not to be fo mad, as 
while I pafs on the way, to forget the end ; 
it is that other life that I muft look after ; 
with thee it is that I muft continue ; Oh 
let me never be fo fpiritually foolifh as to 
fettle myfelf on what I muft leave, and 
negleft eternity. I have feen enough of 
this earth, and yet I love it too much. 
Oh let me fee heaven another while, and 
love it fo much more than the earth, by 
how much the things there are more wor- 
thy to be loved. Oh God, look down on 
me, and teach me to look up to thee, and 
to fee thy goodnefs in the land of the li- 
ving ; thou that boughteft heaven for me, 
guide me thither ; and for thy mercy's 
lake, in fpight of all temptations, enlight- 
en thou my foul, direft it, crovi'n it, that 
fo at laft I may do that duty, and receive 
that glory of thy faints, in joying, feeing, 
and enjoying God to all eternity. 

VL Confidence. Behold, O my foul, 
and do not merely crave, but challenge 
this favour of God, as that which he owes 

fed it, and by his mercy he hath made his 
gift his debt : is there not a promife made, 
BleJJed is the people that know the joyful 
found, they Jhall walk in the light of thy 
countenance, (9 I,o;\'/, Pfal. Ixxxix. 15. and 
is it not an experience tried, I fat down un- 
der his fhadow with great delight, and his 
fruit was fweet to my tafie, .G^nt. ii. 3. 
O what is this but the tafte of eternity ? 
What is this but a glimpfe of unfpeakable 
joy i O Lord, let me tafle this fweetnefs 
by fome real experiments in my own heart ! 
give me. Lord : what wilt thou give ? give 
me a fpiritual eye that I may look at this e- 
ternity as a fpiritual thing ; a carnal heart 
looks at it carnally ; Oh the flalhes of 
joy to have a crown and a kingdom ! but 
a fpiritual heart looks at eternity fpiritually. 
O give me to look to heaven with a right 
eye, and in a right manner to look at the 
fph-itual part, and fpiritual excellency in 
heaven, which confifts in * the vifion of 
God, and fruition of God ; in the image 
of God, and communion with God :' O 
give me thus to fee, and to know the rea- 
lity of this eternity. Give me Lord, what 
wilt thou give ? Give me an heavenly prin- 
ciple that will carry me heaven-ward : the 
church is compared to pillars offinoke that 
afcend upward to heaven, Cant. iii. 6. tho* 
the church be black and dark in regard of 
her infirmities, yet fhe hath a principle to 
carry her upward to heaven : and the 
faint sare compared to eagles that flie aloft 
towards heaven, though their bodies are 
not there, yet their hearts and fouls are 
there : why, Lord, my treafure is in hea- 
ven, Oh let my heart be there ! Oh, where 
fhould it be but there? Is not heaven the 
place and center of my heart ? and have 
not all things in nature a principle to carry 
them to their proper place ? Experience 
tells me that as the place of fire is on high, 
fo fire hath a principle to carry it on high, 
and as the place of earth is below, fo earth 
hath a principle to carry it below: and if the 
ft h 2 place 

23^ MED IT A T I 

place and center of my heart be in heaven, 
mufl it not have a principle to move natu- 
rally thither ? O the confciences of many 
tell them their fonis work downward to 
Vanity and fenfuality : But, O Lord, let 
my foul work heaven-ward ! O Chrift, let 
my foul move towards thee ! though I 
have weights of corruption that would 
weigh me down, yet give me and affure 
me of that principle that does work to hea- 
ven. Give me, Lord ; what wilt thou give 
me ? give me fome beginnings of eter- 
nal life wrought in me here, give me the 
£rfl;-fruits of heaven. The Scripture faith, 
that whom he hat^jiijiified, them he hath 
glorifitd, Rom. viii. 30. /. e. they have 
the glory of heaven begun in them : Why 
Lord, give me this earned ; give me an 
heart enlarged with God's image ; now is 
the image of God begun, and in heaven 
the image of God ihall be renewed : Oh 
give me this image, give me righteoufnefs 
and holinefs, for that is the image of Cod, 
Eph. iv. 24. give me thy prefence, give 
me the vifions of God, and fruitions of 
God ; fuch things are in heaven ; and, as 
the earneft of my inheritance, give me 
the firfl fruits, give me fome acquaintance 
of thy blefled Self in every ordinance; 
let there be a ftronger union betwixt God 
and my foul ; let me enjoy God in the 
creature, and God in the ordinances, and 
God in all things ; yea, let me enjoy God 
in myfelf, and myfelf in God : O let the 
fabbaths be my delight as a beginning of 
that eternal fabbath that I rtiall keep in hea- 
ven : and thus before I go into heaven, let 
heaven come into me : let me talle of e- 
ternity by thele real experiments in my 
own foul. And now Lord, that thou haft 
in fome fweet meafure afliired me, in that 
thou begin neft to warm my heart, and to 
perfuade my foul that I have a right and 
intereft to this eternity ; how (hould I 
but grow bold and confident ? Chear up, 
O my foul, chear up my love, Chrift's 
fair one, * for lo the winter is alraoftpaft, 

O N. 

and the time of the finging of birds Is al- 
nioft come.* It is but a while, and I fhall 
be free from the body of fin and death ; it 
is but a while, and the image of God fliall 
be made perfe£l in me ; it is but a while, 
and I fhall behold the bleffed face of God, 
and fiiall live to the praife of that blefled 
God without any intermiffion, and fhall 
join with thofe bleffed creatures, that are 
eternally bleffing and praifing God ; thofe 
taftes thou haft formerly had, affure thee 
of this. Believe it, believe the promifes ; 
be content to venture all thofe great things 
of eternity upon that bare word of God, 
Pfal. Ixxxix. 15. Cant. ii. 3. and iii. 6. 
Rom. viii. 30, Eph. iv. 24. What? doft 
thou believe! furely this one work of God 
to make thee clofe wiih the promife, and 
to venture all on the promife, doth of it- 
fdf intereft thee in this eternity ; for this 
is an immediate work of the Spirir,it is from 
a divine principle to be able to do this ; 
and yet ftay not here ; prefs on, O my 
foul, and do not only believe a tafte, but 
a hearty draught of eternity ; thefe tafles 
are but earnefts, but there is a promile of 
everlafting fruition : hath he not given his 
word for eternal life, John iii. 16, for an 
eternal inheritance, Heb. ix. 15. for ever- 
lafiing righteoufnefs, Dan. ix. 24. for an 
inheritance incorruptible, undefiled, and 
that fadeth not away, 1 Pet. i. 4. Awake, 
arife, O my foul, and lay hold on the promi- 
fes of this blefled Eternity ; be not dil'mayed 
by reafon of thy unworthinefs, for the pro- 
mife is of grace, freely offered, and freely 
given to them that be unwoi ihy in their own 
eyes. Chrift hath purchafed righteoufnefs 
and everlafting life ; believe in him, and live 
to all eternity. Omy foul, why art thou dull 
and iluggilli, wherefore doft thou not put 
forth thyfelfro embrace and receive this pro- 
mife of eternity ? ' God's promifes are ever 
certain, never lefs, but rather more in accom- 
plilhment than in tender;' why doft thou 
notcaft thyfelf upon thisbleffed ifrue,IfGod 
be * merciful; I am eternally i" It is the fure 


M E D ITAT I O N. iij 

given thee a view of them, admire at this f 
2. Break forth into praifes, join with 
thofe blefled elders, that fell down before 
the lamb, having all harps in their hands 
and golden vials full of odours, and who 
fung, Worthy art thou -who ivafi /lain, and 
haji redeemed us unto God by thy bloody to 
receive honour, and blejjing, and glory, Rev. 
V. 8, 9. Make melody with all thofe crea- 
tures in heaven, and on earth,and under the 
earth,and in the fea,who {zy^BleffingJoonourj 

promlfe of God, That he that ielieveth 
hath eternal life, John iii. 16. therefore if 
I believe, I am already a free denizon of 
the new Jerufalem ; Eternity of joys is 
already referved for me : why Lord, I 
believe, come glory, come eternity, and 
welcome glorious eternity, eternal glory. 
Conclujion, Return unto thy rej}, my 
foul, for the Lord hath dealt bountifully 
ivith thee, Pfalm cxvi, 7. And yet before 
thy rell, I . Dwell a little in admiring at the 

goodnefs of God, at the infinite treafures glory, and power be unto him tBatfitteth u- 
of the riches of the glory of the grace of pon the throne, and unto the Lamb for ever 

God towards the children of men ! After 
the apoftle had fpoken of glorification, he 
cries out. What Poall ive fay to thefe 
things P Rom. viii. 30, 31. Now, O my 
foul, thou haft been difcourfing of eternity, 
what doft thou fay to thefe things ? the 
height, and depth, and length, and breadth 
of the loving' kindnefs of the Lord ! Hoxu 
unfe arch able are his 7nercies ! and his 
grace pafl finding out ! how great is thy 
goodnefs which thou haf} laid up for them 
that fear thee, which thou haft wrought 
before the fons of men I if ever God 
wrought about any thing, it was about the 
communication of his goodnefs to man; 
This was the work of God, and great de- 
fign of God from all eternity ; Nay, the 
chief of the deep infinite councils of God, 
and the works of the wifdomof God have 
been, and yet are exercifed about this; O my 
foul, admire, admire ! if in any part of this 
Meditation thou haft had a true fpiriiual 
fight of the riches of the goodnefs of God, 
in the way of his communication of hap- 
pinefs and glory to the children of men ; if 
thou haft feen into the great delign of God, 
into the deep ^councils of the wifdom of 
God; ifthe Lord hath in fomefweetmeafure 
laid open his heart to thee, and brought 
thee into the treafures of his riches, and 

and ever, ^tv.v. 13. Be raifed, be en- 
larged, O my foul ! is there not caufe ? 
why Chrift was the Lamb fain for thee i 
and Chrift by his blood hath redeemed thee 
unto God. O the incomparable love and fa- 
vours of the Lord ! Was it ever found that a- 
ny king or potentate fliould adopt the blind, 
the lame, the deaf, the dumb, to fuccced 
^im in his inheritance ? and fhall fuch an 
one as I (the vileft, the worft of finners) 
inherit everlafting life, a crown that never 
withereth, a durable treafure, which can 
never fade \ O what fhall I give unto the 
Lord for this eternity .^ My foul, rejoice 
thou in the Lord, and blefs his holy name : 
Now begin that hallelujah on earth, which 
in heaven thou flialt fing more fweetly to 
all eternity, Hallelujah ! and again Hal- 
lelujah ! Amen Hallelujah I 

And now, O my foul, give up thyfelf to 
God, andrepofe thyfelf wholly on thy ma- 
ker and redeemer ; be abundant in. lervice, 
there fhall not be one tear, nor one figh, 
iTor one prayer loft. Wait patiently on 
God, for the full pofTeffion of this eternity,, 
and walk chearfully in the way that he 
leads thee thereunto. Say at the parting of 
this meditation, O Lord, O eternity * it- 
felf ! O thou firftand hii\,j^lpha and OmegUy 
without beginning and without all er.d, I 

• Our auth )i muft be i nderrtood here as invoking God almighty by the name of Eternity, and not as addref- 
fmg himlcif, like the pocis, to eternity iticlf, 


a^S rhe LIFE of F Aim. 

Tecommend my foul, my ways to thee ; for eternity through Chrift thy only Son, 
take me to thy keeping, and prepare me my only Saviour, Pfal. xvi. 8. 

Of the Nature of the Ufe of FA 17 H. 

TO live by faith, 'is by faith in Chrift 
to aflent and adhere unto and to 
poflefs the whole word of God as our own 
in all eftates and conditions, refting quietly 
upon his gracious and faithful promife, and 
yielding ourfelves unto his good pleafure,in 
fincere, univerfal, and conftant obedience :' 
Or, to live by faitli^'is to feed upon the fe- 
vcral promifes of God made in his word.and 
to apply them toourownfelves,accordingto 
our needs, and fo to uphold, comfort and 
encourage ourfelves againft all temptati- 
ons, and unto every good duty.' This life 
of faith is a very heaven upon earth, a 
fweet fanftuary to any hunted foul ; here- 
by our hearts will be cheared, our life 
will be fweet to us, God will be glorified, 
and the glory of his truth will be mightily 
advanced. O bleffed duty ! 

f. 2. Of the Manner of this Life of Faith 
in general. 

OU R dlreftions for this life of faith 
are either general or particular. 
In general, that we may live by faith, 
we muft endeavour two things. 

I. To get matter for our faith to work 

II. To order our faith aright in the 

I. That we may provide matter for our 
faith to work upon, we muft: obferve three 
things, (i.) That we ftore up all the good 
promifes of God, and our own experien- 
ces fesfonably : It is good to lay up in a 
good time aforehand. (2.) That we lay 
in promifes of all kinds : We had better 
leave than lack ; it is the wifdom of a 
man, that he may not live feebly and poor- 

ly, but to have fomewhat to fpare, (3.) 
That we fo lay them up that we may have 
them at hand : It is folly to fay, I have as 
good provifion as can be, but I have itnot 
here : Let the word of God divell in you 
p\enteoiiJly and richly in all ivifdom. Col. 
iii. 16. 

II. That we may order our fahh a- 
rightin the work, obferve thefe directions. 

1. Take pofteflion of the promifes, and 
value them as our own. The prophet, re- 
cording a promife in Ifaiah liv. 17. adds 
thus, This is the heritage of the fervants 
of the Lord. So that there's no godly man 
or woman but is a great heir. W'henfo- 
ever they look into God's book, and find 
there any promife, they may make it their 
ovi^n : juftasan heir that rides over divers 
fields and meadows, he faith, this meadow 
15 my heritage, and this corn-field is my 
heritage : and then he fees a fair houfe, 
and faith, this fair houfe is my heritage ; 
and he looks upon them with another man- 
ner of eye, than a ftranger that fliall ride 
over thofe fields : So a carnal heart reads 
thofe promifes, but merely as ftories, not 
as having any intereft in them ; but a god- 
ly man every time he reads the fcripture 
(remember this note when you are read- 
ing the fcriptures) and there meets with 
a promife,he ought to lay his hand upon it, 
and fay, this is a part of my heritage ; it is 
mine, and I am to live upon it. 

2. Expert nothing from the promife 
but that which is fuitable to the nature of 
it : To this purpofe fome promifes are 
abfolute, which God hath fimply deter- 
mined to accomplifli ; as the promife of 
the MeiTiah, Ifaiah vii. 14. and of the 


The LIFE oj 

calling of the Gentiles, Rom. xi. 26. Some 
promifes are conditional, which God will 
accomplifh in his own time, and in his own 
manner and meafure ; in a word, they 
are no further promifed than God feeth in 
wifdom to be moft meet for his glory, 
and our good ; as, all temporal blelfings, 
lefs principal graces, and . the meafure of 
all fanftifying graces : now in all thefe 
expeft nothing from them, but that which 
is fuitable to the nature thereof. 

3. That done, then eye that particular 
good in the promife which we (land in 
need of, and fet God's power and faith- 
fulnefs and wifdom awork, to bring it a- 
bout ; forinftance, thou art in perfecuiion, 
and either thou wouldft have deliverance 
out of it, or comfort and refreshment in 
it : In this cafe fee all this in the promife 
(referring the order, and time and man- 
ner to God) and then fet God's power and 
faithfulnefs awork that can do it, and his 
wifdom awork to contrive it, which way 
he knows beft : This is the meaning of 
that text. Commit thy ways unto the Lord, 
trujl in him, and he /hall bring it to paCs, 
Pfalni xxxvii. 5. and cafi your care upon 
the Lord, for he caret h for you^ i Pet. v. 7. 

4. By faith wait upon God, in that way 
he hath appointed ; it is true, God will 
work that good for us, yet we muft ufe 
the means, and meet God in the courfe 
of his providence, otherwife we live not 
by faith, but tempt God, and throw away 
his promifes and all. 

5. Set it down and conclude, that God 
will do whatfoever he hath promifed, and 



we (hall receive it in the ways of his pro- 
vidence : This is the very work of faith 
itfelf, thus it draws fap and virtue from 
the promife, when it concludes. That ac- 
cording to the good in the promife, it is 
lure to be done. 

6. But imagine the Lord delays and 
doth not fuddenly accompliai, then muft 
faith take up its (land, and (lay rill it come. 
He that believethy maketh not hajle ; the 
vijion is for an appointed time] and there- 
fore -wait for ity Ifaiah xxviii. 1 6. fo the 
Pfalmift, As the eyes of a fervant look 
to the hands of his maj}er, and the eyes 
of a^ maiden to her mi/lrefs, fo cur eyes 
wait upon the Lord our God, until he have 
mercy upon us, Pfalm cxxxiii. 2. not un- 
til ive ivill, nor until we fee it fit, but 
until He will have mercy upon us. 

7. Imagine further that the Lord not on- 
ly delays, but feems to frown, and to fay, 
fiewillnot hearrin this cafe, labour with an 
holy humility to contend with our God,and 
by ftrong hand to overcome him, for the 
Lord loves to be overcome thus, f When 
Jacob wredled withGod, Let we ffo,faith the 
Lord; I will not let thee goSzit\\]2iCoh, Gen. 
xxxii. 6, So do we catch the Lord Jefus, and 
ftrive with him, and leave him not, till 
we have thofe comforts he hath promifed, 
and which we have begged : Surely this 
is the glory and viftory, and triumph of 
faith, when the Lord is fain to lay down 
his weapons, and to yield himfelf as con- 
quered. Thy name fhall no more be called 
Jacob, but Ifrael, becaufe thou hafi prevail- 
edwith Cody Gen. xxxii. 28. 

t )^' *"' J "°' ""f^S''''^ 'I'^lpo'J ^•■^'g'^'y alters his meafures and conduft. becaufe of our importunity. No r 

™Vft ?. thU t3 r'" 7 r """"'"^ tJ'erefore of our author, when he faith, The lord Icles to he overcome,. 

? r\ ■ Tw- °''r u" •'";:"'' '""f« and importunate in our re^uefts for fpiritual and divine things be* 

^r r ^e r Tlr V""",?l °"''""'" l"^ ^^'"^ ^"^ *^'^- ""'' -akes usfit to rec'l^ive and enjoy them"' And 

therefore God. who loves all hu creatures, but particularly mankind, and who knows how ,o make tt^m happy has 

he bater to accommod te h.mfelf to our weak capacities, has thought fit to f.gnify bis readincfs to beOow al oooi 



Two caxuions concerning promifes, and 
the life of faith, are mainly to be obferved 
in the general. 

I. That not barely the promifes, but the 
perfon of Chrift, is the objefl of faith : 
We are not to reft on the promifes alone, 
but to clofe with Chrift in thofe promifes ; 
and therefore in receiving of, or having 
recourfe unto a promife, we are firft to 
feck out for Chrift in It, as being the foun- 
dation of it, and fo to take hold of the 
promife in him : Thus Philip directs the 
eunuch. Believe on the Lord Jefus, Ac>s 
viii. 31. The promife is but the cafket, 
and Chrift the jewtl in it ; the promife but 
the field, Chrift is the pearl hid in it, and to 
be chiefly look'd at : Thus it is faid, the 
promifes of pardon are not as pardons of 
aprince, which merely contain an expref- 
fjon of his royal word for pardon ; but 
God's promifes are made in his Son, and 
. are as if a prince fliould offer to pardon a 
traitor, upon marriage of his child, whom 
in, and with that pardon he tenders : The 
reafon hereof is, becaufe Chrift is the grand 
promife, in whom all the promifes are 
Tea and Amen, 2 Cor. i. 20. 

2. That promifes in things temporal and 
fpiritual (not abfolutely necefl^ary to falva- 
tion) are not univerfal, but indefinite, /. e. 
he makes fuch promifes,becaufe fometimes, 
though not ahrays, he grants accordingly. 
For inftance, that promife of healing the 
Jick, cannot be univerfal, for it might then 
be fuppofed that fick men ftiould never die, 
feeing the elders, James v. 15. may at all 
fuch times of danger of death, ftill come 
and pray with them ; but we all know it 
is appointed for all ?n(n once to die, Hcb. 
ix. 17. the manner thereof is, that prayer is 
an ordinance to which God hath made fuch 
a gracious promife,2nd he often doth rcftore 
the fick at their prayers; and therefore up- 
on every fuch particular occnfion, we are 
to rely upon God for the performance of 
i\ by an aft of recumbency, tho' we cannot 
with an aft of full aifurance, the promife 

The LIFEof F.^ITH, 

not being imiverfal, but indefinite. Of like 
nature are all other promifes of things tem- 
poral or things fpiritual, not abfolutely 
neceflary to falvation ; as long life, riches, 
honour, afliirance of evidence to them that 
fear him ; the tenor and purport of which 
promife is not as if abfolutely, infallibly, 
and univerfally God doth always perform 
thefe to thofe that arc truly qualified, with 
the conditions fpecificd in thdfe promifes ; 
the contrary, both fcripture, inftances, and 
common experience ihews, they are there- 
fore indefinitely meant, and fo to be un- 
derftood by tis ; becaufe whenever God 
doth difpenfe any fuch mercies to any of 
his, he would do it by promife : and he re- 
quires anfweiably an a6t of faith fuitable 
to that his meaning in the promife ; that as 
he Intended not in fuch promii'es, an ab- 
folute, infallible, univerfal obligation of 
himfelf to the performance of them to all 
that fear him ; fo the afl of faith, which 
a man is to put forth towards this promife, 
In the application of It for his own parti- 
cular, is not required to be abfolute, in- 
fallible perfuafion and aifurance, that God 
will beftow thefe outward thijigs upon 
him, having thefe qualifications in him, but 
only an Indefinite a<5>, as I may call it, of 
recumbency and I'ubmiirion, cafting and 
adventuring ourfelves upon him for the 
performance of it to us, not knowing but 
he may in his outward dilpenfationsmake 
it good to us; }et with fubmllfion to his 
good pleafure, if othcrwife he difpofe it ; 
and if he grant, to confider then, That 
whatfoever we have, it is not by a mere 
providence, but by virtue of a promife. 

§. 3. Of the nianner of this life of faith in 
particular, as in temporal evils. 

1>j particular, that we may live by. faith, 
obferve we, i. The promifes. 2. The 
extrcifes of faith concerning the promifes. 
And both thefe are' confiderable either in 
regard of ourfelves, or of others. 

I. In regard of ourfelves, and therein we 


The LIFE of 

/ball confider matters Temporal, Spiritual, 

Things temporal are either Evil, or 

W't fhall begin firft with Temporal Evils; 
and concerning them, i. Give you the 
promifes : and 2. The excrcife of faith in 
refpeft of thefe promifes. 

I. The promifes that concern temporal 
evils have reference to thofe evils, either in 
General, or in Special. 

(i.) Evils general, are a"ffli(flions and 
dangers, concerning which we have pro- 
mifes, fome to Prevent, fome to Qualifie, 
and feme to Remove thefe afBiftions. 

I. The promifes to prevent afHiftions, 
you may read in the word, and they are 
thefe, and the like, Pfalm xci. lo. Pfalm 
cxxi. 7. Job V. 19. Zech. ii, 5. where the 
Lord promifeth to be a ivall of fire to his 
people ', (not of flone orbrafs, faith Theo- 
doret) that it may both fray afar off, and 
keep off too at hand, protecl them, and de- 
flroy their enemies. 

2. The promifes to qualifie evils, are 
thefe, and the like; Pfal. ciii. 13, 14. Ifa. 
xlix. 13, 14. 15- Hof. xi. 8, 9. In this Jaft 
promife, God imitates parents, faith Theo- 
doret,when any mifery is upon their child, 
their bowels yearn more; never fits the child 
fo much upon the mother's lap, never lies 
fo much in her bofom, as when he is fick : 
fo the fpoufe being fick of love, /, e. in 
fome mifery, Ch?-ift flnyeth her -with flag- 
gcns^ comforts her -with apples, his left 
hand is 'under her head, and his right hand 
doth embrace her. Cant. ii. 5, 6. where we 
mny read God's compaffion to his chil- 
drtn in their calamities, that he narrowly 
obferves every one of them ; Thou tel- 
lejt mywanderings , Plalm Ivi. 8. yea, he 
niaKes lo precious a reckoning of their 
griefs and forrr)ws, that not a tear talis to 
the ground, but he keeps it, pieferves it, 
as precious liquor, in his bottle; put 7ny 
ttars in thy bottle : yea, he kteps them in 
memoryr he notes them and writes them 


FAITH. 241 

in his book, as if he would chronicle our 
tears for everlafling remembrance; y/r^ 
they net in thy book ? 2 Cor. iv. 17. Is 
there, or can there be any richer or fuller 
exprefTion of TuJly, than there is in the 
Greek ; where there is both an elegant 
Antithefis, and double Hyperbole, beyond 
Engli/hing, Kath' uperbolen eis uperbclen, 
for affliction^ glory ; for light afflieiion^ 
heavy, malfie, fubilantial glory, a -weight 
of glory ; for momentany affliSlion, eter- 
nal glory ; nay, the apoftle aads degrees of 
comparifon, yea, goes beyond all degiecs, 
calling it more excellent, far more excel- 
lent, 2Ln hyperbole, hyperbole exceeding ex- 
cejfive, eternal -weight of glory. 

3. The promifes to bear them, or, in 
due time to remove them, are thefe,^and the 
like; Pfal. xxxvii. 24. Jer. xxix. 1 1. J\';c. 
vii. 8, 9. Pfal. xcvii. 1 1. as fure as harvtfl 
follows feeding, fo to the righteous, com- 
*fort follows mourning, John xvi. 20. i 
Cor. X. 13. 

(2.) Evils fpecial, are ilcknefs, poverty, 
famine, war, captivity, witchcraft, poHef- 
fion, opprelTion. 

I. For ficknefs, we have promifes, fome 
to Prevent, fome to Qualifie, and fome to 
Remove Sicknefs. (i.) The promiles to 
Prevent, are thefe, and the like; Exod. xv. 
26. Deut. vii. 15, Pfal. xci. 10. (2.) Pro- 
mifes to Qualifie ficknefs, are thefe, and the 
like, Pfal. xli. 3. Heb. xii. 6, 7, 8. (3.) 
Promifes to Remove fickneis, are thefe and 
the like ; Exod. xxiii. 25. Deut. vii. 15. 
Ifa. xl. 31. 

2. For poverty, we may flore up thefe 
promifes, Pfalm xxiii. throughout, Pfalm 
xxxv. 9, 10. Pfalrn xxxvii. 25. Heb. xiii. 
15. The wicked indeed may have more a- 
bundance than the chriUian ; but here's the 
dilference. 1 he wicked hath iill by a pro- 
vidence,[he chriflian hath all by a promife; 
and this diflindion the poor chrifiian 
would not part with for a world of gold. 

3. For famine, we inay ftore up thefe 
promiies, Job v. 19, 20. Pfalm xx^iiii. 18, 

* 19. 

-42 ^^''^ LIFE 

19, Prov. X. a, 3. Pfalm xxxvii. i8, 19. 
Ifa. xli. 17, 18. Some martyrs being cart 
into prifon, and denied neceffary food, 
they had faith to return this anfwer, * If 
men will give us no meat, we believe God 
will give us no ftomach.' When Chrift was 
an hungered, and Satan tempfs him to 
command ftones to be made bread, he an- 
fwered, Man fhall not live by bread alone ^ 
but by every word that proceeds out of the 
mouth of God, Matth. iv. 4. q. d. A man 
may feed on a promife, he muft depend 
on God's allowance, and when provilion 
iails, then not to diftrufl: the provifion of 
God, is a notableVial of faith. 

4. For war, we may gather up thefe 
promifes,and the like, Job v. 20. Prov. iii. 
24, 25, 26. Jer. xxxix. 17, 18. 

5. For captivity, gather in thefe pro- 
Tnifes, and the like, Deut. xxx 3, 4. which 
very promife Nehemiah fueth out, Neh. 
i. 9. Pfal. cvi. 46. Ezek. xi. 16. 

6. For witchcraft or polfeffion, confider 
that promife, Numb, xxiii. 23. 

7. For oppreffion, we have thefe pro- 
mifes, Pfalm xii. 5. Pfalm Ixviii. 5. Pfalm 
cxlvi. 7, 8, 9. 

II. For the exercife of faith concernmg 
thefe promlfes, that we may live by them, 

go to Meditation, and Prayer, i. For 

meditation, and the matter of it, confider 
thefe things,and let your faith feed on them. 

( 1 .) That all affliction comes from God ; 
Shall there be evil in a city, and the Lord 
hath not done it F I form the light, and I 
create dar hie fs ; I make peace, and I cre- 
ate evil : I the Lord do all thefe things, 
Amos iii. 6. Ifa. xlv. 7. / know, Lord, 
(faith David) that thy judgments are right, 
and that thou in thy faithfulnefs haji af- 
jiieied me, Pfalm cxix. 75. 

(2.) That as God fends it, fo none can 
deliver us out of it but God alone ; our 
Cod, wilt thou not judge them P We have no 
might againfi this great company that Com- 
eth again fi us, neither know we what to do, 
but our eyes are upon thee, i Ghr.jyi. I2. 


This meditation draws the heart from car. 
nal repofe in means or friends ; it expels 
vexatious and diflrafting cares, and preferv- 
eth from the ufe of unlawful means of de- 
liverance ; The horfe is prepared againfl 
the day of battle, but fafety is of the Lord. 
(3.) That the caufe of all miferies and 
forrows is fin, and therefore 'tis time for us 
to examine our ways, to humble ourfelves, 
and fet upon reformation : Jthoui^ht onmy 
ways (faid David, Pfalm cxix. 59.) and 
turned my feet unto thy tefiimonies. When 
ManafTes was in ?.ffli(ftion, He befought the 
Lord his Cod, and humbled himfe If greatly 
before the Cod of his J at hers, 2 Chron. 
xxxiii. 12. Surely it is meet to be faid un- 
to God, I have born chajiifement, I wilt 
not offend any more : that which I fee not 
teach thou me ; if I have done iniquity, I 
will do no more. Job xxxiv. 31, 32. 1 he 
end of chaftifement, is amendment of 
life, whence it receives the name of cor- 
rection, which fignifieth, to fetaright or 

(4.) That God now trieth our faith, pa- 
tience, contentation, and meeknefs of Ipi- 
rit : he hath faid unto Crolfts, * Go ye to 
fuch a man, not to weaken his faith, or 
to wafi:e any grace of the Spirit, but to 
purge him, refine him, try him, exercife 
him, to breed the quiet fruits of righte- 
oulnefs, to confirm his patience, to fup- 

port his hope, etc' Hence God's fer- 

vants by their faith have been enabled to 
fay, / will bear the indignation of the 
Lord, becaufe I have finned againfi hitn^ 
until he plead 7ny caufe, and execute judg- 
ment for me, Micah vii. 9. And if he fay 
thus, / have no pleafure in thee : behold, 
here am I, let him do to me, as feemeth good 
to him, 2 Sam. xv. 26. This meditation 
makes the heart willingly, freely, and con- 
flantly to refign itfelf to the good pleafure 
of God in all things. - 

(5.) That 'tis God's will, after we have 
gone to the promife, to ufe all lawful 
means of help which God in his providence 

affords ^ 


The LIFE of FAITH. .^^ 

wicked Jhall not reji upon the lot of the 
righteous : Thou baft laid, Tet a little 
while, and the indignation JJoall ceafe : 
Thou haft faid, In a little wrath I hid my 
face from thee for a moment, but with e- 
verlafling kindnefs wilt I have mercy on. 
theey faith the Lord thy Redeemer y Pfalni 
xii. 5. Ifaiah x. 25. and liv. 8. O thefe are 
thy promifes, Lord make them eiFeftual 
to my poor fouK 

(5.) For concluGon, tell \vfe the Lord, 
whatever becomes of us, we will truft in 
him ; Though thou Jhouldfl fay me, yet 
will I truf in thee. Job xiii. 18. For what 
time I am afraid y I will truf} in thee, 
Pfalm. Ivi. 3. 

Thefe are the a6ls of faith by which it 
puts forth, and exercifeth itfeif in time of 

a/Tords ; but in point of dependence, that 
we folely reft on God's promifes: faith 
coupleth the means and the end, butlook- 
cth to the promifer (whofe truth, and wif- 
dom, and power, and mercy never fails) 
and not to the probability of the thing 
promifed ; Abraham againfl hope, believed 
in hope. That what God had promifed, he 
•was able to perform, Rom. iv. 18, 21. 

(6.) That the promifes are in Chrift, Tea 
and Amen, and therefore fet it down and 
conclude, that God will do whatfoeverhe 
hath promifed, and we fliall receive it in 
the way of his providence; it may be not 
yet ; what then ? He that believes will not 
make hafle: Ifa. xxviii. 26. Daniel waited 
feventy years for deliverance out of cap- 
tivity in Babylon, and may not we wait fe- 
venty weeks, feventy days? 

2. For prayer, and the parts and man- 
ner of it, obferve this method : 

(i.) Lay open our forrows before the 
Lord, pour out our complaints into his 
bofom ; lam the man that hath feen afflic- 
tion by the red of thine anger ; thou hafl 
brought me into darknefs, but not into light, 
Lam. iii. 22. Lord, how am. I befet with 
miferies ! how do my forrows increafe dai- 
ly ! how are they increafed that trouble me! 
Pfalm iii. i. Pfalm xxxviii. r8. 

(2.) Confefs our fins with hatred, and 
godly forrow ; / will declare my iniquity, 
J will be fbrry for my fins, Hofea v. 15. 
For want of this, God threatened the If- 
raelites, / will go and return to my place ^ 
till they acknowledge their offence, and fee k 
my face : in their affiidion they will feek 
me early. 

(3.) Importune the Lord, anddire6V\ve 
our fupplications to our God ; Lord, how 
long wilt thou look on ? refcue my foul 
from their defirudion, my darling from the 
lions; look upon mine affli£iion, and rny 
tears, for I am brought very low, Pfalm 
XXXV. 17. 

(4.) Then prefs we the Lord with his pro- 
mifes; Lord, thou haft faid. The rod of the cerning which. Pro. i. 

§^. 4. Of the manner of this life of faith itt 
temporal bleffings. <. 

Concerning temporal bleffings, or good 
things, confider we, I The promifes. 
IL The exercife of faith in thofe promifes. 

L Promifes that concern temporal blef- 
fings, have reference to thofe bleffings, ei- 
ther in General, or in Special. 

(i.) The general promifes are thefe, and 
the like, i Tim. iv. 8. Pfalm. xxxiv. 8, 9. 
and Ixxxiv. ii. Phil. iv. 19. i Cor. iii. 21. 
all things are yours, we are heirs of ithe 

(2.) The fpecial promifes have a relati- 
on, fome to our name, fome to our bo- 
dies, fome to our eftates, fome to our cal- 

I. Thofe promifes that have a relation 
to our good name, are liich as thefe, i 

Sam. ii. 30. Prov. iii. 16. Prov. iv, 8. and 
xiv. 19. Ifa. Ivi. 3, 4, 5. 

2. Thofe promifes that have a relation 
to our bodies, are either for long life, con- 
cerning which, Deut. v. 16. 33. Prov. iii. 
I, 2. or for health, concerning which, Pro. 
iii. 8. Pfalm ciii. 3, 4, 5. or for fafety, con- 
33. Job i. 18. Hof. 


rhe LIFE of FAIT R, 

ii. 18. Job V. 23. or for peace, concerning frugal ; it fhakes ofFidlenefs, takes the op 

■which, Lev. xxvi. 6. Pfalm xxix. 11. and 
xxxvii. 1 1 . Pro. xvi. 1 6, or for fleep, concer- 
ning which, Job xi, 19, Pro. iii. 24. or for 
food, concerning which, Pf. xxxvii. 3. Pf. 
cxi. 5. Joel ii. 26. or for raiment, concern- 
ing v.'hich, Dent. X. 18. Matth. vi. 25. xxx. 
32. or for pofterity, the fruit of the body, 
concerning which, Deut. vii. 12, 13, 14. 

3. Thofe promifes that have a relation to 
©ur eftates, are thefe, Job xxii. 24, 25. 
Prov. viii. 18, 19. Pfal. xxxviii. 5. 

4. Thofe promifes that have a relation to 
cur calling, are either for plenty, concern- 
ing which, Prov. «L. 4. and xii. 1 1. and xiii. 
3. and xxviii. 19. or for prote^l^ion, con- 
cerning which, Pialm xci. 1 1 . or for promo- 
tion, concerning which, Prov. xii. 24. and 
xxii. 29. or for good fuccefs, concerning 
which, Prov. xii. 14. Ifa. Ixv. 21. 23. I 
deny not but the wicked may enjoy all 
thefe temporal blelTmgs by a general pro- 
vidence, but only the jufl have a fpiritual 
right to them ; they only have them as 
rewards of their righteoufnefs, as teftimo- 
nies of God's love and care over them, and 
by virtue of a promife. 

II. For the exercife of faith concerning 
thefe promifes, obfcrve that we may live 
by them, either in the want of thefe tem- 
poral mercies, or in the enjoyment of them. 

1. In the wane of them, go we to Me- 
ditation, and Prayer. 

1. For meditation, and the matter of it, 
confider thefe things : 

( I .) That faith in this cafe doth ranfack, 
and fan the foul narrowly to find out and 
remove whatfoever doth offend : If thou 
return to the Almighty, thou Jhalt be built 

portunity, hufbands thriftily, and obfervcs 
God's providence in all affairs; otherwile 
we live not by faith, but tempt God, and 
throw away his promifes and all. 

(3.) That faith prefer ves from the ufe 
of all unlawful means : the believer con- 
fults ever what is juft, not what is gain- 
ful ; or what msy be compaffed by honert 
courfes, not what may be gained by fraud, 
deceit, cozensge, or the like carnal dealings : 
Better is a little luith righteoufnefs, than 
great revenues xvithout right, Pro. xvi. 8. 
(4.) That faith leans upon the provi- 
dence of God, who will keep back nothing 
from us, but ^ hat is iiUrtful and pernici- 
ous : here's a fwtet a(fl; of faith, it fubmits 
to God's wifdom, and refls on providence, 
after the ufe of all lawful means ; and this 
maintains a Chtiilian in fome meafure of 

2. For prayer, and the parts or manner 
of it, obferve this method. 

(i.) Confefs our iins, efpecially thofe 
fins which upon fearch we are perfuaded 
hinder profperity : * O Lord, I have thought 
on my ways, and I find this or that fin in 
my bofom, this or that corruption hath 
gotten head, and hinders thy blelhngs : O 
Lord, liow ihould 1 expecft needful things I 
What have 1 to do with thy promifes, that 
have committed fuch and fuch iins V 

(2.) Importune the Lord for his tempo- 
ral blelfings, at leaft fo far as he feeth ihem 
to be for our good, and for the glory of 
his great name : thus Bildad tells Job, ch. 
viii. 5, 6, 7. // th'-ju ivouldjl feek unto 
God betimes, and make thy fupplication to 
the Almighty, furely now he would awake 

up, thou fhalt put iniquity far from thy for ihiC, and makj the habitation of thy 
tabernacles : then fmlt thou lay up gold as righteoufnefs profperous : though thy begin- 
dufl, and the gold of Ophir as the Jiones of nirig was fnatl, yet thy latter end fbould 

the brooks, Job xxii. 23, 24. This advice 
faith digefis, and labours the reformation 
of what is amifs, and whatfoever hinders 
the promife. 

(2.) That faith is painful, provident and 

greatly encreafe. Thus Jabez prayed, Oh 
that thou wouldft blefs me indeed, and eu' 
large my conji, etc. i Chron. iv. 10. and 
God granted him that which he requefted. 
In like manner was Jacob's prayer, JfGod 



vjill he ivith me, and will keep me in this 
ivay that I go, and ivill give me bread to 
eat, and raiment to put on, fo that I come 
again to my father's houfe in peace, then 
JJmll the Lord be my God, Gen. xxviii. 20, 
21. And thus may we importune the 
Lord, and make our fupplication to the 

(3.) Then prefs the Lord with his pro- 
mifes as with fo many arguments : Lord, 
thou haft faid, Godlinefs hath the promife 
of the life that now is, as well as that 
which is to come. Thou haft faid. Fear 
the Lord, ye his faints, for there is no want 
to them that fear him, &c. O thefe are 
thy promifes, make them good to us as it 
ftands beft with thy wifdom. 

2. In the enjoyment of thcfe temporal 
blelTings, go we to Meditation and Prayer. 

I. For meditation, and the matter of 
it, confider thefe things. 

(i.) Faith in profperity, keeps the heart 
in a holy temper and difpofition, i. e. in 
humility, meeknefs, tendernefs and com- 
paffion towards others, in thankfulnefs, o- 
bedience, and in the fear of the Lord. Sa- 
tan himfelf could reply to the Lord, Doth 
Job fear God for nought, haft thou not made 
a hedge about him? Job i. 13. in this cafe, 
faith will remember man of his duty, and 
perfuade him to be 10 much the more fer- 
viceable, as God's mercies are more plen- 
tiful upon him. 

(2.) That faith makes a man heavenly- 
minded in the ufe and pofteffion of a prof- 
peious eftate ; as it receives all earthly 
bleffings from God, fo it winds and pulls 
up the foul to God again ; and if it be 
rightly confidered, profperity is the fitteft 
feaibn for heavenly contemplation ; the 
jcfs trouble lies upon our eftate, the more 
liberty we have to think of heavenly 
things-: howfoever, faith confiders thefe 
things as pledges of God's love, as parts of 
our child's portion, and fo it makes us look 
at the better part, thofe never-fading rich- 
es which God hath referved in heaven for 

of FAIT R. 245 

all that fear him. 

(3.) That faith breeds a godly jealoufie 
and fufpicion, left the heart fhould be 
drawn away with the pleafmg delights of 
things tranfitory, for by grace it is that we 
are made confcious of our own weaknefs, 
and of the fnare that is in every creature 
to take and intangle us: profperity isplea- 
fing, but dangerous ; a man may quickly 
furfeit of fweet meats. This makes the 
waking believer circumfpefl and watchful, 
and jealous and fufpicious of his own 
heart, left he mifcarry in profperity, con- 
fidering there is a fnare in it. 

(4.) That faith minds a change, even 
when our mountain feems ftrongeft : The 
thing I greatly feared (faith Job, chap. iii. 
25.) is come upon me, and that which I 
was afraid of is come unto me ; by this it 
appears, that Job always thought upon a 
change : ' There is no wind (faith the pro- 
verb) that may not blow rain, if God fo 
pleafe.' Riches have their wings, and take 
their flight like an eagle \ now faith minds 
this, and prepares for this; The prudent 
man forefeet h evil, and hideth himfelf Pro. 
xxii. 5. and xxvii. 12. 

2. For prayer, and the manner of it, 
obferve this method : 

(i.) Confefs and acknowledge God's 
mercy, both in his promifes and perfor- 
mances ; fay, ' Lord, thou haft proinifed, 
that no good thing wilt thou withhold from 
them that walk uprightly : and fur el y thou 
art true in thy layings, I believe by vir- 
tue of thy promife I enjoy this land, and 
thofe goods, ^c. I have nothing. Lord, 
but merely of free-grace, and by virtue of 
a promife.' 

(2.) Pray, and importune the Lord for 
fanctification of profperity, and for God's 
blelTmg upon the means: the more we 
profper, the morcearneft Ihould ihepra)'- 
ers of faith be; for of ourfclves we have no 
power to wield a good eftate well, no abi- 
lity to preferve or keep it ; in greateft 
wealth we iy open to many temptations. 


rhe LIFE 

and if we pray not earneftly that God may 
fanftifie-all his temporal bleflings to us, we 
iliall cool in grace. 

(3.) Praife God for his mercies, and 
devote ourfelves unto him from whom we 
have received all: What jhall I render un- 
to the Lord (faith David) for all his mer- 
cies towards me ? I ivill take the cup of 
falvation, and call upon the name of the 
Lord, Pfalm cxvi. 12, 13. Men look for 
thanks for a fmall kindnefs, and fhall not 
we magnifie God for all his favours and 
loving-kind nefs towards us ? praife the 
Lord, blefs the Lord, my foul ! Pf. ciii. i . 

§. 5. Of the manner of this life of Faith 
in fpiritual evils . 

THINGS fpiritual are either Evil, or 
'We fliall begin with fpiritual Evils ; and 
concerning them, i. Give you the pro- 
mi fes ; and, 2.Theexercife of faith inre- 
fpeft of ihofe promifes. 

Evils fpiritual arife either from the de- 
vil, or the flefh, or the world, or from 
m'an, or God, or from ourfelves. 

1. Thofe evils that arife from the de- 
vil, are temptations of feveral forts, and 
the man, whofe heart is upright, fhall find 
ftrength enough againfl: every temptation : 
to that purpofe, confider thefe promifes, 
Mat.xvi. 18. iCor.x. 13. i Joh. v. 18. 

2. Thofe evils that arife from the flefh, 
are lulls, or temptations of uncleannefs ; 
and for ftrength and ability againft fuch a 
temptation, confider thefe promifes, Prov. 
ii. 10, II. 16. Ecclef. vii, 26. i ThefF. v. 

3. Thofe evils that arife from the world, 
are covetoufnefs, cares, evil company, &c. 
and for ftrength againft fuch, confider 
thefe promifes, 2 Cor. vi. 17, 18. Gal. i. 
4. 1 John V. 4. Heb, xiii. 5. there are five 
negatives together in the original that 
ftrongly affirm ; q. d. I tell thee, I will ne- 
ver, never, never, never, never forfake thee. 

4. Thofe evils that arife from wf«, are 

of FAITH, 

either oppofitions againft truth, concern- 
ing which, Mar. x. 19. Afts xviii. 9, 10. 
or, oppofitions againft goodnefs, Matth. 
V. 10. I Pet. iii. 14. or, oppofition againft 
both: and fo they fall either on our good 
name, concerning which, Pfal. xxxvii. 6. 
where, howfoevcr thy innocency be at 
fome times covered, as it were, with a thick 
and dark raift of (lander and opprefTion, 
yet the Lord will in his good time fcatter 
and dilfolve the mift, and fo make thy in- 
nocency apparent to the world ; yea, he 
will make thy righteoufnefs as evident as 
the fun when it arifeth, yea, as noon day 
when it is at higheft, and fhines brighteft, 
Pfalm Ixviii. 13. Mat. v. 11, 12. i Pet. iv. 
14. etc. or, they may fall on us, in re- 
fpeft of our liberty, concerning which, 
Pfalm Ixix. 32, 33. and cti. 19, 20. Rev. 
ii. 20. or, they may deprive us of our 
goods, concerning which, 2 Chro. xxv. 9. 
Matth. xix. 29. Hab. iii. 17, 18. or, they 
may take away life, concerning which, 
Mat. X. 39. John xii. 25. Rev. xiv. 13. 

5. Thofe evils which arife from Gody 
are defcrtions ; and for comforts againft 
them, confider thefe promifes, Ifa. xlix. 
14, 15, 16. and liv. 7, 8. and 1. 10. 

6. Thofe evils that arife from ourfelves ^ 
are fins and infirmities, and they are ei- 
ther fpiritual blindnefs, concerning which, 
Luke iv. 18. 1 John ii. 27. Ifa. xxxv. 4, 
5. or, fpiritual lamenefs, concerning which, 
Ifa. xxxv. 6. and xl. 31. or, heavinefs of 
mind, concerning which, Ifa. xxxv. i, 2. 
Jer. Ixvi. 12, 13, 14. or, weaknefs of me- 
mory, concerning which, John xiv. 26. or, 
fears of lofing God's love,concerning which, 
Ifa. xl. 15. and liv. 10. Jer. xxxiii. 20. 
Pfalm Ixxxix. 33, 34, 35. John xiii. r. 
Rom. xi. 29. or, fear of falling away from 
God, concerning which, fee the impoffi- 
bility in regard of God, 2 Tim. ii. 19. in 
regard of Chrift, Luke xxii. 32. in regard 
of the holy Ghoft, John xiv. \6. Eph.iv. 
30. in regard of the promifes, Pfalm xciv. 
14. 1 Coji. i. 8, 9. or, indifpofition, dil- 



tra(f^ion, defefls in our beft performances, 
concerning which, Numb, xxiii. 21. Cant, 
ii. 14. or particular falls, daily frailties and 
infirmities, concerning which, Ifa. Iv. 7. 
Jer. iii. i. Pfalm xxxvii. 24. and cxlv. 14. 
Hofea xiv. 4. i John i. 9. 

2. For the exercifing of faith, concern- 
ing thefe promifes, that we may live by 
them, go we to Meditation, and Prayer. 
I. For Meditation, and the matter of it, 
confider we thefe things. 

(i.) That of ourfelves we cajinot refift 
thefe fpiritual evils; all our comfort is, 
that neither the devil, nor the world, nor 
the fleili, nor fin can oppofe any further 
than God will give them leave ; not the 
devil himfelf An tempt whom he will, TiOr 
when he will, nor how he will, nor how 
long he will, but in all thefe he is confined 
by the providence of God. A legion of de- 
vils could not enter into a Gadarene hog 
till Chrift had given them leave : Satan 
could not touch one bleat pertaining to 
Job, till he had obtained liberty ; nor af- 
ter lay a finger on his body, until his li- 
berty was renewed ; O meditate on God 
and his power, who hath all our enemies in 
a chain ; as for ourfelves we have no abi- 
lity to refift any of thefe evils. 

(2.) That faith fortifies the foul againft: 
all oppofitions ; the more they rage, the 
more faith heartens the foul to believe, 
and to keep clofe under the fliiadow of the 
Lord's wings ; as the child affrighted, clings 
fafter to the mother; fo the poo): foul 
purfued by the devil, or world, or fleOi, 
or man, or God, or our own corruptions, 
it runs toChrift, the everlaftingrock, and 
in his name refills all thefe evils, and in 
his name gets the victory. 

(3,) That in the moft forcible tempefts, 
which God, devil or man raifeth againft us 
(when to prefentfenfe and feeling all fight 
and hope of the grace and goodnefs in 
Chrift Jefus is loft) then faith tells the 
heart, that a calm is at hand. The laft temp- 
tation wherewith Satan fet upon Chriil, 


was the moft furious, and when he cotiU 
not prevail thereby, he departed for afea- 
Jon : the Lord will not fuflfer us to be temp- 
ted above meafure. This faith aftures us 
of, and perfuades us quietly to wait for 
the iffue. 

2. For prayer and themanner of it, ob- 
ferve this method. 

(i.) Confefs our fins of former igno- 
rance, vanity of mind, felf-confidence, fo- 
litary mufings on the temptations of Sa- 
tan, mifinterpreting of the Lord's doings, 
6'c. which fet open the foul to all other 
fpiritual evils : * O my God, I have dife- 
fteemed thy mercy, diftrufted thy promif- 
es, harboured thoughts of unbelief, eirc. 
and fo have expofed my foul to the moft 
violent, horrible, and fiery temptations of 
the world,flefti,devil,and my own lufts : my 
foul, which fliould have been raviftied with 
the joys of heaven, and with the kifi:es of 
Cferift, is continually peftered and afi^ailed 
with the black and hellifii thoughts of a- 
theifm, blafphemy, and foul-vexing fears ; 
jny heart trembleth, my ftrength faileth, 
my life isfpent with grief, my fpirit with- 
in me is overwhelmed, and prevailing fears 
fo tyrannize over me, that I cannot fpeak, 
■ I am fore wounded and broken, I go 
mourning and defolate all the day long.' 

(2.) Importune the Lord for pardon 
of fin, and for help againft all oppofitions: 
Pardon, O Lord, my yielding to the 
temptations of the devil, or fieili, or world, 
or fin ; pardon, O Lord, the infidelity' 
doubtings,dejeaednefs,infirmities, and car- 
nal exceflive fears of thy poor fervant : and 
for the future, deliver my foul from the 
fnares, ftrengthen me in the combat againfl 
all mine enemies : arife, O Lord, difap« 
point Satan, caft him down, deliver my 
foul from the wicked one ; O be thou my 
ftrength in my trouble, for I fly unto thee 
for help and for fuccour.' 

(3.) Then prefs the Lord with his pro- 
mifes, as with fo many arguments: 'Lord^ 
thou haJft (aid, TAat the gates oj helljhal] 


248 The LIFE 

iiot prevail agatnj} us, : that "vjhofo pleafith 
Cod fnall cfcape the Jlravge -woman : that 
ivhofoevev is born of God ox>ercovieth the 
luorld '. that if %ve fuffer for right eoufnefs 
fake, happy are ive : that in a little wrath 
J hid my face for a moment, but with ever- 
lafling kindnefs wHl I have mercy on thee : 
that a good man though he fall he fh all not 
be utterly cafl down, for the Lord uphold- 
eth him with his hand. O thefe are thy 
golden, fweet, precious promifes; now 
Lord, make them good to my foul, iet 
me draw the fweet, and juice and virtue 
from every of thefe promifes ; let not a 
word of thefe promifes fall to the ground, 
let me have my Inare, and part and porti- 
on in thefe comfortable promifes, through 
the Lord Jefus.' 

§, An appendix of the manner of this life 
of faith, in oppofitions again/} truth and 
goodnefs, and more particularly again ft 
our good name, whereby an unvjorthy 
fervant of Chri ft fometimes found abun- 
dance of fpiritual comfort. 

HIS innocency being fometimes over- 
fhadowed wiih a thick and dark mill: 
of (landers, reproaches, and defamations, 
he endeavoured, i. To review the pro- 
mifes ; and, 2. To aft his faith on them. 
I. The promifes were thefe, Pfa. xxxvii. 
5, 6. Matth. V. 10, II, 12. I Pet. iii. 14. 
and iv. 14. Pfal. Ixviii. 13. Tho' you have 
lien among the pots, yet fhall ye be as the 
win^s of a dove covered with filver, and 
her feathers with yellow gold. q. d. Tho' 
hitherto you have been as fo many abjefts 
caft into the ends of tlie earth, as thrown 
amongft black and fmouky pots, opprelfed 
with mighty calamities, yet the time is at 
hand that ye Ihall be made white as doves ; 
your innocency and happincis (hall appear, 
and your white fliall be intermixt with the 
colour of pure and yellow gold ; /. e. you 
fhall come to the top of ihe highcli Icliciiy, 
and ye 11 all be freed from llander and ob- 
tain illuftrious glory. 

of FAITH. 

2. In the aftings of his faith, he endea- 
voured I. To meditate. 2. To pray. 
I. His meditations were thffe, 
( r .) That we know not how to prevent 
it. Men may llander, and men will llan- 
der fo long as the world lalls ; only we 
have thefe promifes for comfort, and it is 
the Lord who promifeth, and if he pleafe, 
he can hide us from the fcourge of 
tongues ; or if he pleafe, he is able to rc- 
ftore us double to our lliame. Job v. 21. 
Ifa. Ixi. 7. 

(2.) That true faith will fortifie the 
foul againft all reproaches ; There is an 
encouraging voice of the Lord to this end, 
Ifaiah li. 7. Hearken unto me, ye that know 
right eoufnefs, the people in whofe heart is 
my law : fear ye not the reproach of wc«, 
neither be ye afraid of their revilings. 

(3.) That if the wicked reproach more 
and more, yet it is the duty of v-hrilVians 
to exercife patience. Experience of their 
vanities, and God's gracious dealings with 
us, will fortifie our hearts -. Fear not thou 
worm (thou poor defpicable thing) / will 
help thee, faith the Lord thy Redeemer^ 
Ifaiah xli. 14, and as for thy reproachers, 
their doom is before, Behold all they that 
are incenfed ugaiijfi thee fhall be afhamtd 
and confounded : they fhall be as nothings 
and they that Ji rive with thee fhall periflj, 
ver. 1 1 . 

(4.) That faith makes the foul circum- 
fpeft, and in this cafe doth ranfack and fan 
the foAil narrowly, to find out what is the 
matter, and rile of thofe flandtrs and re- 
proaches : If ye fujfcr for right eoufhcfs 
fake, happy are ye, i Pet. iii. 14. it mull 
be lor rlghteoufnefs fake, or there is no 
blelling upon it ; and fo the apoftle adds, 
Tou ynuft have a good tonfcience, that 
whereas they Jptak txnl of you as- jf evil 
doers, they may be afhamcd that fal fly ac- 
cu/e your good convcrjation in ChriJ} : for 
it is In tttr, if tht will of Cod be /c. that ye 
I'ufffr for wcli-doi/ig, than fot evii-doingy 
V. lO, 17. \V e are ordinarily more impa- 



tlent at uodeferved, than defcrved fuffer- 
ings; but it is better, faith the apoftle, fo to 
fuffer, than otherwife. Let none of you fuf- 
fer as a murderer y a thief, an evil doer, but 
if any man fuffer as a Chriflian, let him 
not be apjamed, but let him glorify God 
on this behalf, i Pet. iv. 15, 16. 

(5.) That true faith efteems all fuch 
(landers as the mofl: honourable badges of 
innocency that pofTibly can be. If mine 
adverfary Jljould -write a book again/i me, 
furely I -would take it upon my (boulder, and 
bind it as a cro-wn to me, Job xxxi. 35, 
36. * I rejoice, (aid Luther, that Satan 
fo rages and blafphemes, it is likely that I 
do him and his kingdom the more mifchief.' 
* And they that reproach me, faid Auftin, 
do againfl: their wills increafemine honour 
both with God and good men.' The more 
the dirty feet of men tread and rub on 
the figure graven in gold, the more luftre 
they give it : fo the more caufelefs afper- 
fions the wicked cart: on the godly, the 
more bright do they rub their glory : And 
hence was that choice ofMofes, rather to 
fuffer afflidion "with the people of God, 
than to enjoy thepleajures of fin for afeafon; 
efleeming the reproach 0} Chrift greater rich- 
es than the treafures of Egypt, Heb. xi. 25. 
II. For prayer, his method was, 
(i.) To complain to the Lord, as fome- 
times David did, Pfalm Ixix. 19. Thou,0 
Lord, hafi known my reproach, and my 
fjame, and my dijhonour : mine adver- 
faries are all before thee. Reproach hath 
broken my heart, and I am full of heavi- 
nefs : and I looked for fome to take pity, 
but there -was none, and for comforters, 
but I found none. 

(2.) To perition to the Lord, as other- 
whiles David did. Let me not be afham- 
ed, Lord, for 1 have called upon thee, 
let the -wicked be ajhamed, and let them be 
filent in the grave : let the lyittg lips be 
put to f Hence, -which fpe ah grievous things 
proudly and cont!:mptuoufLy againfl the 
righteous. how great is thy goodnefs. 


•which ihcu hafl laid up for them that trufl 
in thee before the Jons of men ! Thou [halt 
hide them in the fecret of thy prefence, 
from the pride of men, thou fhalt keep 
them fecret ly in a pavilion from the fir if e 
of tongues, Pfalm xxxi. 1 7. ^r. Thus, 
Lord, I beg at thy hands, or if other- 
ways, thou knoweft it beft in thy wif- 
dom ; Let them alone, and let thtm cutfe, 
it may be the Lord will look on my affiiclion, 
and thou Lord wilt requite good for their 
curfing this day, 2 Sam. xvi. i i, 12. 

(3.) To prefs the Lord with his graci- 
ous promifes : as thus ; Thou haft faid, 
Bleffed are ye when men floall revile you, 
and perfecute you, and fhallfay all manner 
of evil againft you falfly for my name's 
fake, Matth. v. 11. y^nd if ye fuffer 
for right eoufiefs fake, happy are ye : ^nd 
if ye be reproached for the natne ofChrif}^ 
happy are ye, i Pet. iii. 14. Thefe are thy 
gulden promifes,nowLord make them good 
to my foul,let me draw the juice,and fweet, 
and virtue from every of thefe promifes; 
let not a word of thefe promifes fall to the 
ground, but let me have mypart, andfliare, 
and portion in them. 

(4.) To pray to the Lord to forgive all 
his enemies that trefpalTed againft him, as 
fometimes Chrift did, Father, forgive them, 
for they know not what they do, Matth. vi. 
12. Surely in thefe two things there is 
much matter of comfort, i. That our 
hearts are well, and not ill-affcfled to any 
man. 2. That going alone we can hum- 
ble ourfelves, and pray for the authors of 
all the reproaches and flanders that are un- 
juftly caft on us. 

§. 6. Of the Manner of this Life of Faith 
in fpiritual Blefftngs, as derived to us 
from God, and Cht ifly and the Spirit 

Concerning fpiritual bleflings, or good 
things, confider we, I. The promifes; 
II. The exercile of faiih in rcfpe^l: of thefe 

I. The 

250 The L 1 FE of FA I T H. 

I. The promifes are of fuch blefTings as 
arife either from God, from Chrift, or 
from the Spirit of Chrift. 

I. From God proceeds his love of us, 
prefence with us, and providence over us. 

1. Concerning; his love of us, we have 
thefe promifes, Deut. vii. 7, 8, 13. Ifaiah 
liv. 8. Jer. xxxi. 3. Hofea ii. 19. and 
xiv. 4. John iii, 16. Eph, ii. 4. i John 
iv. 19. 

2. Concerning his prefence with us, we 
have thefe promifes, Gen. xxvi. 24. and 
xxviii. 15. Exod. iii. 12. Jolhuai.5. Jer. 
i. 8, I Chro. xxviii. 20, Ifa. xli. I0. Mat. 
xxviii. 20. Rev. ii, 1. 

3. Concerning his providence over us, 
we have thefe promifes, Pfalm xxxiv. 7. 
and xci. 11, 12. Job xxxvi. 7. Zech. ii. 
8. whence (He that toucheth you, toiicheth 
the apple of mine eye) obferve, that the 
Lord, to exprefs the tendernefs of his love, 
names the tendereft part of the body, nay 
the tendered piece of the tendereil: part. 
The chrijlal humour, as the philofophers 
call it. 

' II. From Chrift we have promifes, i. 
Of the perfon of Chrift, 2. Of the benefits 
that flow from Chrift. 

1. Of the perfon of Chrift, in Gen. 
ii. 15. where was the firft promife, and the 
foundation of all other promifes, becaufe 
God intended to makegood every promife 
in Chrift. 

2. Of the benefits that flow from Chrift, 
whether Redemption, Vocation, Juftifi- 
cation, Reconciliation, and Adoption. 

(i.) Concerning Redemption, we have 
thefe promifes, Tit. ii. 14. Eph. i. 7. Gal. 
Jii. 13. Heb. ix. 12. 

(2.) Concerning Vocation, we have 
thefe promifes, Afls ii. 39. Rom. viii. 20. 

(3.) Concerning Juftification, we have 
thefe promifes, Ifa. liii. 11. A'5ts xiii. 39. 
Rom. viii. 33. 

Now this Juftification confifts of two 
parts : i. In not imputing fin. 2. Im- 
puting righteoufnefs. 

1. For not imputing (or forgiving) fin, 
we have thefe promifes, Pfalm xxxii. 2. 
Jer. xxxi. 34. Ifaiah Iv. 7. Jer. xxxiii. 8. 
Hither tend all thofe metaphors, Ifaiah 
xliii, 25. and xliv. 22. and xxxviii. i8. 
Micah vii. 19. 

2. For imputing righteoufnefs, we have 
thefe promifes, Rom. v. 19. i Cor. i. 30. 
Rom. X. 4. Ifa. Ixi. lO. Gal. iii. 6. This 
phrafe is ufed ten times in one chapter, 
Rom. iv. 3, 5, 6, 8, 9, 10, 1 1, 12, 23, 24. 

(4.) Concerning Reconciliation,wehave 
thefe promifes, 2 Cor. v. 18, 19. Eph. 
ii. 14, 16. Col. i. 21, 22. 

(5.) Concerning Adoption,we have thefe 
promifes. Gal. iii. 26. John i. 12. Rom. 
ix. 26. Gal iv. 4> 5, 7. 

III. From the Spirit of Chrift, we have 
promifes, i. Of the Spirit hi mfelf. 2- Of 
the operation of the Spirit. 

1. Of the Spirit himlelf, in Joel ii- 28, 
29. A(51:s ii. 17, 18. John xiv. 16, "17. 
Eph. i. 13. Gal. iii. 14. 

2. Of the operation of the Spirit, and 
that, (i.) In general, as Sanftiucation. 
(2.) In fpecial, as Spiritual Graces, and 
Spiritual Duties. 

1. Concerning San^iification, we have 
thefe promifes, Mic. vii. 19. Jer. xxxi. 
33, 34. Heb. viii. 10. and x. 16. i Thef. 


I John i. 7. Rev. i. 5. 

Concerning Grace and Duties, we fliall 
handle them anon. 

II. For the exercife of faith concerning 
the promifes, that we may live by them, 
go we to Meditation, and Prayer. 

I. For meditation, and the matter of it, 
confider thefe things : 

(i.) That faith (confidering the privi- 
leges of God's children) admires and a- 
dores, how great is thy goodnefs which 
thou hajl laid up for thtm that fear thee, 
which thou haft wrought for them that truj} 
in thee, before the forts of men ! How ex- 
cellent is thy loving kindnefs, Lord, there- 
fore the children of men pit their trujlun 


The LIFE of 

dtr thejhadoiv of thy -jjings, Pfal. xxxi. 
19. and xxxvi. 7. 

(2.) That faith, in confideration here- 
of, refts upon God, and Chrifl, and the 
Spirit of Chrifl:, to receive whatfoever may 
be pood and profitable to the foul : Pfalm 
xxiii. I. The Lord is ?ny fhepherd, I floall 
not want. Ifa. xl. ii. He (hall lead bis 
flock like a Jhepherd, he Puill gather the 
liWibs with his arm, and carry th.em in his 
bofoin, and fyall gently lead thofe that are 
with young. What can they want, who 
have God for their Father, Chrift: for their 
Saviour, tlie Spirit for their fan6tifier ? 
Thou Ifrael art my fervant, Jacob whom I 
have choCen, the feed of Abraham my friend: 
thou whom I have taken from the ends of 
the earth, and called thee from the chief 
men thereof, and fat d unto thee, Thou art 
my fervaut, I have chnjen thee, andnot caj} 
thee away : fear thou not, for I am with 
thee ; be not difmayed, for lam thy Cod : / 
will Jirengt hen thee, yea, I will help thee, 
yea, I will uphold thee with the right 
hand of my righteoufnefs, Ifa. xl. 8, 9, 10. 

(3.) That faith hereupon fets an high 
price upon Chrifl, upon God in Chrirt, u- 
pon the Spirit of Ghrill: : thefe promifes 
are more worth than kingdoms, empires, 
the whole world, which made holy David 
fay. In the multitude of my thoughts with- 
in me, thy comforts delight my foul, Pfal. 
xciv. 19. ^. d. I have multitudes of thoughts, 
fome running this way, forae running 
that way, fome on this pleafure, fome 
on that profit, but my foul is only comfort- 
ed in the thoughts of thee : pleafures, pro- 
fits, honours, all are vain and empty, 
and nothing is to be reftcd on, to be de- 
lighted in, but Jefus Ghrill ; yea there's a 
full concent in Jefus Chriil ; lee the world 
be filled with trouble and (orrow, even 
now faith carries a merry iieari. 

(4.) Fairh in thefe promifes doth great- 
ly inlarge the heart towards God, and ftir- 
rethuptoan earncft ftudy of holinefs j ifa 
chrifiianbe muchin the meditation of God's 

FAITH, 251 

fingular goodnefs in ChriH:, it will even con- 
ftrain him to yield up himfelf wholly ♦^o" 
God, in al! manner of godly converfation : 
P;al. xxvi. 2, 3. Examine, Lord, and 
prove me, try my reins and my heart ; for 
thy loving kindnefs is before mine eyes, 
and I have walked in thy truth. •>»■ . 

(5.) Faith ever runs to thefe promifes in 
all llrairs, and here ir finds comfort : na- 
ture teacheth man and beaft in tro'.ibies and 
ftorms to make to a Cielter ; the child runs 
to the arms of the mother, the birds to 
their nefis, the conies to the rock, Prov. 
XXX. 26. fo mufi the foul have a fancl'iary, 
an hiding place, when danger and trou- 
ble comes, now where can it take npalnrer 
and fafer refuge, than with God and Chrift, 
and the Spirit of Chrifl ? indeed God it 
dares not look at, but in Ghrill; and the 
Spirit proceeds not but from Chrifl, to 
Chrift therefore it runs immediately ; it is 
Ghrift, who of God is made unto us wif 
dom, and righteoufnefs and fanfiificaiion 
and redemption, \ Cor. i. 30. ' Come, faith 
faith, let us out to Ghrill, and if he re- 
ceive us not prefently, let us flay a little; 
he is full of bowels and tendernefs towards 
poor finners, he keeps open houfe for 
all comers, he invites all, entertains all, 
old finners, young finners, great finners, 
\^h finners ; his promife is fure too ; him 
that cometh unto me, I will in no wife cafi 
out, John vii. 37.' Tims faith takes the 
believer off from felf, civil life, eftate, 
friends, and hangs the foul alone upon 
that true friend, the Lord Jefus Chrifl, 
who hath manifefted the greatnefs of his 
love to poor finners, by dying for tJ em, 
and fending his Spirit to fancUfie and com- 
fort them, John xv. 13. 

2. For prayer, and the manner of it, 
obferve this method : 

I. Gonfefs and acknowledge God's mer- 
cies both in his promifes and performan- 
ces : Say, Lord, thou hall faid, / will love 
thee fretly : And I will be with thee, eoen 
to the end of the world. lie that toucheih 
K k 2 yout 

2 ^2 

ne LIFE o/Fy^ITH. 

you, toucheth the apple of mine eye. And all 
is yours, and ye are Chrijl's, and ChriJ} 
is Cod's, And I ^vill pray the Father, and 
he JJoall give you another Comforter, that he 
may abide with you for ever, etc. Hof. xiv. 
4. Mat', xxvlii. 20. i Cor. iii. 22, 23 Joh. 
xiv. 1 6. Surcl}', Lord, thou art true in thy 
fayings; I believe by virtue of this and 
that promife, I have the love, and pro- 
mife, and providence of God, I am re- 
deemed, called, juflified, reconciled, adop- 
ted by Chrifl ; I have the Spirit of Chrift, 
I am ran6\ified in fome meafure by that 
Spirit, I have all this of free grace, and by 
virtue of a promffe, 

(2.) Pray for this increafe of faith, and 
for a fufther and further fight of this be- 
lief: * Give me, gracious Father, to be- 
lieve as thou hall promifed ; create in mf 
the hand of faith, and make it ftronger and 
flronger, that I may effeiflually receive 
■what \i\ mercy thou reacheft forth ; and 
then give me the fpirit of revelation, that 
I may difcern truly what thou hafl given 
me, that my lips may fing of thy praife all 
the day long.' 

(3.) Praife God for his mercies, and 
quietly reft in the promifes: ' O Lord, 
thou haft freely loved, and redeemed, and 
fanflified my foul ; O how fhould I praife 
thee, how fliould I advance and fet thee 
up on high ? Salvation, and glory, and 
honour, and praife be given to thy name, 
etc. I praife thee for my eleflion, voca- 
tion, juftification, fanflification, etc. but 
above all, for the fountain of all, the 
Lord Jefus Chrift ;' It is my Chrift juf- 
tifies, and ray Chrift fanflifies : Lord, thou 
haft given Chrift for my wifdom and fanc- 
tification, as well as for righteoufnefs and 
redemption : Lord, thou haft appointed 
Chrift to be the beginner and finilher of 
my holinefs, and furely he will not leave 
that vvork imperfc'^l, whereunto he is or- 
dained of the Father ; were the progrefs 
of this building committed to my care and 
overfight, there might be caufe of fear, 

but fince thou haft laid all upon Chrift, 
my only and all-fuflicient Redeemer ; 
Lord, encreafe my faith, that I may hold 
him faft and be fafe, and fo at laft I may 
fing Hallelujahs to thee in heaven for ever. 

§. 7. Of the manner of this life of faith 
in rpiritual graces. 

THE operation of the Spirit in gene- 
ral, we told you was Sanftification ; 
now the operation of the Spirit in fpecial 
appears in Spiritual Graces, and Spiritual 

Spiritual graces we fliall confider in their 
Kind?, and Degrees. 

And of them both give, (I.) The pro- 
mifes. (IL) T he exercife of faith in refpeft 
of thofe promife?. 

I. The kinds. of graces are thefe, Know- 
ledge, and Faith, and Hope, and Joy, and 
Love, and Fear, and Obedience, and Re- 
pentance, and Humility, and Meeknefs,and 
Patience, and Righteoufnefs, and Upright- 
nefs, and Peace of Confcience, and Zeal, 
and Perfeverance ; fixteen graces in num- 
ber : concerning which the Lord hath made 
gracious promifes, 

(i.) Of them, to give them. 

(2.) To them, to reward them. 

The \f} grace is Knowledge, and we find 
fome promifes. Of it, Pial. xxv. 14. Jer. 
xxxi. 34. Ifa, ii. 2,3. Mic. iv. i, 2. Eph. 
iii. 5. Rev. xxi. 23. 2. To it, as Prov, 
iii, 14. Pf. xci. 14. 2 Pet. i. 2. Pro. iii. 18. 

The 2d grace is Faith, and we Hnd fome 
promifes, i. Of it, as Eph. ii. 8. John vi. 
37. obferve here thefe promifes of affur- 
ance, the higheft meafure of faith, Pfal.l. 
23. Ezek. xxxiv. 30. Ifa. Ix. 16. Pf. xcvii. 
1 1. 2. To it, as 2 Chr. x. 20. Pro. xxix. 
25. Ifa. xxvi. 3. Ads X. 43. Rom. xviii. 
4. Aftsxiii. 39. Joh. i. 12. vii. 38. iii. 16, 
36. V. 24. vi. 47. 

The 3</ grace is Hope, and we find fome 
promifes, i. Of it, as Pf. Ivi. 5. Prov. iv. 
32. Job xiii. 15. 2. To it, as Pfalra xl. 4. 
Rom. iv. 8, 22. viii. 24. 


The LIFE of FA IT H. 

The /\th grace is Joy, and we find fome 
promifes, i. Of it, as Pf. xxxvi. 8, 9. Ixiv. 
10. Ixviii. 3. xcvii. ii.cxvlii. 15. Ifa. xii. 
2, 3. XXXV. throughout. Ivi. /.Ixvi. 13,14. 
John xvi. 22. Rom. xiv. 18. 2. To it, Pf. 
Ixxxix. 15, 16. 

The ^tb grace is Love, efpeciaily of God, 
and we may find fome promifes, r. Of it, 
as Cant. i. 4. Deut. xxx. 6. 2. To it, as 
Pf. xci. 14. cxlv. 10. Pro. viii. 21. Deut. 
vii. 9. I Cor. viii. 3. ii. 9, xo. Jam. i. 12. 
and ii. 5. 

The 6th grace is Fear, and we find fome 
promifes, i. Of it, as Jer. xxxii. 39, 40. 
Hof. iii. 5. 2. To it, as Pf ciii. 11. xxxi. 
19. cxlvii. ir. Mai. iii. 16, 17. 

The jth grace is Obedience, and we find 
fome promifes, i. Of it, as Ezek. xi. 19, 
20. xxxvi. 26,27 . 2. To it, as Deut.xxviii. 
1. to 14. 

The Zth grace is Repentance, and we 
find fome promifes, i. Of it, as Afts v. 30, 
31. Ezek. xi, 19, xx. 43. xxxvi. 31. 2. 
To it, as Mai. iii. 7. 2 Chro. vii. 14. Ifa. 
i. 16, 17, 18. Job iii. 27, 28. Jer. iv. 14. 

The c)th grace is Humility, and we find 
fome promifes, i. Of it, as 2 Cor. x. 4, 
5. Gal. v. 22. 2. To it, as Prov. xv. 53. 
xxii. 4. Jam. iv. 6. i Pet. v. 5. Ifa. Ivii. 
15. Matth. V. 3. 

The 10//; grace is Meeknefs, and we 
find fome promifes, i. Of it, as Ifa. xi. 6, 
7, 8. Gal. V. 22, 23. 2. To it, as Pfalm 
xxxvii. II. cxlvii. 6. Ifa. xxix. 9. Pfalm 
XXV. 3. Zeph. ii. 3. Mat. v. 5. xi. 29. Pfal. 
cxlix. 4. 

The I ith grace is Patience, and we find 
fome promifes, i. Of it, as James i. 5. 2. 
To it, as Heb. x. 36, James v. 1 1. 

The i2th grace is Righteoufnels, and we 
find fome promifes, i. Of it, as Rev. xix. 
7, 8. 2. To it, as Pf. xi. 7. Ifa. xxxii. 17, 
18. Pro. xiv. 32. Pf cxii. 6. Mat. xxv. 46. 

The I gM grace is Uprightnefs, or fin- 
cerity of heart, and we find fome promifes, 
I. Of it, as Jer. xxxi. 53. 1. 5. 2. To it, 
as Pf. Ixxxiv. II. Pro. xiv. 11. Pf. cxii. 2. 


2 Chro. xvi. 9. Pfalm cxii. 4. Ixxxiv. 11. 
xxxvii. 37. xv. I, 2. Gen. xvii. i, 2. i 
Chro. xxix. 17. Prov. xii. 22. xxxviii. 18. 

The I ^th grace is Peace of confcience y 
and we find fome promifes, i. Of it, as 
John xiv. 27. Gal. vi. 16. Ifa. Ivii. 19. liv. 
10. 2. To it, as Phil. iv. 7. 

The 15//; grace is Zeal, and we find fome 
promifes, 1. Of it, as Jer. xx. 9. 2 Cor- 
vii. II. 2. To it, as Num. xxv. 12, 13. 
Rev. iii. 10, 20. 

The i6th grace is Perfeverance, and we 
find fome promifes, i . Of it, as Pf Ixxxix. 
28. Prov. xii. 3. Ifa. xlvi. 4. 2. To it, as 
Maith. x. 22- Rev. ii. 26. 

The degrees of graces follow, and we 
find (bme promifes, i. Thereof, as Ifa. xii v. 
3, 4. Mai. iv. 2. Pf Ixxxiv. 7. Pro. iv. 18. 
2. Thereto, as Rom. xiii. 1 1. 2 Pet. i. 8. 

II. For the exercife of faith concerning 
thefe promifes, that we may live by them, 
go*we to Meditation, and Prayer. 

I. For meditation, and the matter of it, 
confider thefe things : 

(i.) That of ourfelves we have no abi- 
lity to attain any of thefe graces : every 
one can fay, I purpofe well, but the que- 
ftion is, whether they build not on their 
own firength : many a man, efpeciaily in 
time of his ficknefs, danger, difgrace, will 
make fair promifes of amendment, but 
when the rod is removed, all is forgotten r 
what may be the reafon ? he fiands on his 
own feet, he prefumes to go alone of him- 
felf, and by his own ftrength, and then no 
marvel if he falls and catcheth many a 
knock : if we will have any of thefe graces, 
then deny we ourfelves : / ivill keep thy 
Jlatutes, faid David, Pfalm cxix. 8. but 
immediately upon his refolution he cries, 
forfake me not utterly : Purpofe s thus 
grounded, bring forth holy performances, 
but of ourfelves we can expeft nothing. 

(2.) That God's Spirit will infufe thefe 
graces,_ and the increafe of thefe graces in- 
to them that believe: many would fain 
have knowledge^ and faith and hope and 

254 The L I FE of 

joy, drc. but they exercife not their faith 
to believe God and his promifcs : I knew 
a man inChrifty could Paul fay concern- 
ing his revelation, 2 Cor. xii.2. So, 1 know 
a man in Chrift off and on, unftayed, dif- 
mayed at his manifold flips, (Irong corrup- 
tions, little prevailings againft them, and 
(when all came to all) he could find no 
help till he went to a promife, and by faith 
believed^ that God would aid and aflifl^, and 
do the whole work for him ; it is good to 
believe that (according to his promi(e) God 
will fan6\ifie our natures, enable us to ho- 
linefs, and beftow all his graces on us. 

(3.) That foi^the degrees of thefe gra- 
ces, it is neceffary to improve them; gra- 
ces improved, are the ready way to have 
them increafed : God ever beftows the 
greateft meafure, where he finds a care to 
put them forth to advantage : JVhofoever 
hath, to him Jhall be given, and he floall 
have more abundance y Matth. xiii. 12- As 
men increafe their fubflance by labour, 
and learning by diligence, fo he that im- 
proves graces, lliall more and more abound 
in them. 

2. For prayer and the parts of it, ob- 
fcrve this method : 

(i.) Confefs and acknowledge our ina- 
bilities : O Lord, I have no grace by na- 
ture, I have no power tocleanfe my own 
heart : O Lord, I have defaced thine i- 
mage, but I cannot repair it ; I may fay 
with the apoflle, JVhen I would do well, 
evil is pre/cnt luith tne, Rom. vii. 21. But 
I find no means lo perfeft what I defire : 
I am not able to crawl about the doing of 
that which is good : O when fhall I be fet 
at liberty, that I might do the work of 
God, and run the race of his commnnd- 
ments ! O that I had knowledge, and faith, 
and hope, and joy, and love ! 

(2.) Look wc up to the power, and 
grace and truth of God, and prefs him 
therewith : Lord, I have heard of thy 
power, thou art God almighty, who col- 
lelt the things that are not, as if they were; 


thou canfl, if thou wilt, work in me thefe 
graces, and crente them in me, as thiOu 
didft glorioufly create them in Adam, the 
firft man : Lord, I have heard alfo of thy 
grace and truth, thou art as faithful to 
keep, as free to make thefe fweet precious 
promifes; thy grace is unfearchable, ti^iy 
word purer than filver feven times refined : 
O then make good thy promifes, I prefs 
thee with thy power, grace and truth : 
O replenifli me with thy graces, give me 
knowledge, and faith, and hope, <i:;c. 

(3.) Look we on the promifes, and prny 
by them, or turn them into prayers : faith 
hearkeneth what the Lord fpeaketh, and 
(peaketh back again in fervent groans and 
defires to whatfoeverit hearkeneth : hence 
we can make no prayer in boldnefs, faith 
or comfort, but for things proiuiied, and 
in that manner as they arepromifed. Thus 
Jacob (Gen. xxnii 9.) and David (2 Sam. 
vii. 27. err.) prayed by a promife, and 
thus Uiould we pray by a promife, and then 
we may be fure we pray according to his 
will. In want of other rhetorick and ora- 
tory, let us urge God with this repetition : 
* Lord, thou hafl: promifed, Lord,thou haft 
promifed ;' Thou haft made many f\veet 
precious promifes of graces, and of de- 
grees of graces : thou haft faid, The fecret 
of the Lord is with them that fear him; 
and, all that the Father giveth me, Jhall 
come unto me ; and, the righteous hath hope 
in his death ; and, the righteous j/jai'l be 
glad in the Lord, and pJull truj} in him ; 
z^diythey (bail go fr^m ftrength to jireiigth; 
every one of them in Zion, appearing hi fere 
GodyViA. XXV. 14. John vi. ^7. Pro. xiv. 
32. Pf?Im Jxxxiv. 7. O make thei'e pro- 
mifes effectual to me, blow upon my gar- 
den, that thefpices (thefe graces) may flov) 

§.8. OJ the manner^ of this life of Faith 
in /pi ritual duties. 
\ S fpirltuai graces, fo (piritual duties, 
Jr\ are of the operaiion of God's Spirit: 



now the Duties are tweni}', concerning Pfalm xli 
which we fhall give (L) The promKcs. 
(II.) The excrcife of faith in refped of 
the promifes. 

The i/? duty is Prayer, to which are 
affixed thefe promifes, Pfalm v. 3. x. 17. 
Ixv. 2. 1. 15. xii ijy (eye. Prov. xv. 29. 
Zech. xiii. 8, 9. Rom. viii. 13. James v. 

The 2^ duty is Praifes, to which are af- 
fixed thefe promifes, i Sam. ii. 30, PfaJm 
I. 23. Ixvii. 5, 6. ^ 

The 3^ duty is Preaching, to which 
Mat, xxviii. 20. John v, 25. . 

The 4tb duty is Reading the word, to 
which Pfalm xix. 8. Prov. i. 4. 

The ^th duty is Loving the word, to 
which Pfalm cxix. 165. and cxii. i. 

The 6th duty is Waiting on the word, 
to which Prov. viii. 34, 35. 

The 7i/j duty is Hearkening to the word, 
to which Ifa. Iv. 2, 3, Ads v. 20. xx. 22. 
xiii. 26. 

The 8fh duty is Sacraments of, (r.)Bap- 
tifm, to which A6ts ii. 38. xxii. i6. 1 Pet. 
iii. 2 1 . 

(2.) Lord's Supper, to which Ifaiah xxv- 
6. Prov. ix. 5, 6. Matth. xxvi. 26. 

The gt/j duty is A lawful oath, to which 
Jer. xli. 16. Pfalm xv". 4. 

The 10/^ duty isFafting, to which Jam. 
iv. 9, ^c. Mar. vi. 18. 

The nth duty is Meditation, to which 
Pfalm i. 2. Prov. xiv. 22. Phil. iv. 8, 9. 

The nth duty is Self-examination, to 
which I Cor. xi. 31, Gal. vi. 4. 

The 13/^ duty is Sandification of the 
Lord's day, to which Ifaiah Iviii. 13, 14. 
Ivi. 2. Jer. xvii. 26. 

The 14//' duty is Watch fulnefs, to which 
Mat. xxiv. 46, 47. Luke xii, 37, 6t. Rev. 
xvi. 15. 

duty is Conference, to which 
xvi. 13. Mai. iii. 16. Luke 

The 15^/7 
Prov. xii. 14 
xxiv. 32. 

The 16th duty is Reproof, to which 
Prov. xxiv. 25. xxviii. 23. 

The ijth duty is Almfgiving, to which 

I, 2, 3. Luke xiv. 13, 6*<r. 
The 18//^ duty is Seeking of God, to 
which Pfalm xxxiv. 10. Ezra viii.. 22. 

The i(.jth duty is Waiting on God, to 
which Ifaiah xl. 3i.lxiv. 4. xlix. 23. 

The 2Qth duty is Delighting in God, to 
which Pfalm xxxvi. 4 

II. For the exercife of faith concerning 
thefe promifes, that we may live by them, 
go we to Meditation, and Prayer. 

I. For meditation, and the matter of it, 
confider thefe things : 

'(i.) That God deals gracioufly with 
his people : he might out of his abfolute 
fovereignty over us, command only, and 
we were bound to obey in every of thefe 
Duties ; but he is pleafed (the better to 
quicken us to obedience) to annex thefe 
gracious promifes. 

(2.) That as he is gracious to us, fo we 
(liould be chearful in our duties to him : 
thfe chearfulnefs of fervice is the very fruit 
of faith ; By faith Jbel brought of the 
firfilings of his flacky and of the fat thereof y 
an offering to the Lord, Gen. iv. 4. By faith 
David went with the multitude into the 
houfe of God, ivith the voice of jcy and of 
praife, Pfa. xiii. 4. It is the voice of faith, 
I will fmg and give praife with the beft 
members I have. 

(3.) That to make us chearful, we Ihould 
roufe ourfelves to awaken to the work of 
our God : * arife, O my foul, why fleepeft 
thou?flir up thyfelfwith readinefs to obey 
the charge of God in the duties prefcribed ; 
look on the faints who have gone before 
thee ; they endured imprifonment, lofs 
of liberty, fpoiling of their goods, hazard 
of life. Thou art not yet called to fulier, 
but to obey, why dofl thou delay, or 
goeft forth unwillingly ? wouldft thou 
reign with them, and not labour with 
them .' receive the prize, and not run the 
race ? divide the fpoil, and not fight the 
battle ? look on the promife annexed to 
the duty : I [aid not unto the feed of Jacob, 
Seek me in vain, faith God, Ifa. xiv. 19. 
O my foul, arife, contend forward towards 


i^f> The LIFE 

the mark, heaven Is worth all thy labour.' 
(4.) 1 hat to remove all Remora's the 
Lord hath promifed to afliH: ns in thefe du- 
ties by his own Spirit : befides the pro- 
mifcs to duties, we have promifes of 
duties, God deals with us (as we do by 
■way of commerce one with another) pro- 
pounding mercy by covenant and condi- 
tion, yet his covenant of grace is always a 
gracious covenant ; for he not only gives 
the good things, but helps us in perform- 
ing the condition by his own Spirit; he 
works our hearts to believe and repent, 
ibc. and he gives what he requires : For 
inftance,-in one place he commands, Caji 
ciivay from you all your tranfgrejffions, and 
make you a new heart, and a new fpirit ; 
and in another place he promifeth, / will 
fprinkle clean water upon you, and you 
/hall be clean from all your filthinefs : 
A new heart alfo will I give you, and a 
new fpirit will 1 put within you, Ezek. 
xxxvi, 2<j, 26. In one place he commands 
them, Circumcife the foreskin of your 
hearts, Deut. x. 16. and in another place 
Jie promifeth, That he will circumcife their 
hearts, Deut. xxx. 6. in one place he com- 
mands us. To keep his commandments, 
Eccl. xii. 13. in another place he promifeth 
to caufe us, To walk in his flatutes, Ezek. 
xxxvi. 27. in one place he commands us. 
To fear him, Eccl. xii. 13. and in another 
place he promifeth. To />«/ his fear into 
our hearts, Jer. xxxii. 40. in one place 
he commands us, To pray, to ask, to feek, 
and knock, Matth. vii. 7. and in another 
place he promifeth. To pour upon us the 
Spirit of grace and fupplication, Zech. 
xii. 10. Thefe promiles and duties are the 
foundation of all our performances, and 
thofe promifes to duties are the rewards 
of his free grace and good pleafure ; we 
do not by working caule him to fulfill his 
promifes, but he by promifing doth en 
able us to perform our works, and fo he 
rewards us accordingly. 

of FAITH, 

2. For prayer, and the parts of it, ob- 
ferve this method. 

(i.) Acknowledge the ^oodnefs and 
free-grace of God in thefe promifes ; ' O 
Lord, why fhouldft thou allure me to that 
which lam every way bound to? If I l.ad 
none of thele promifes, I have already in 
hand a world of mercies, which do infinite- 
ly bind me to duty ; and wilt thou yet 
add this and that promife, to this and that 
duty ? O miracle of mercies ! O thegood- 
nefs of God !' 

(2.) Bewail our own dulnefs and floth 
to the duty ; 'And yet, O Lord, how dull, 
and remifs, and llighty am I in the prac- 
tice of this or that duty ? thou haft faid, 
Curjedis the man that doth the work of the 
Lord negligently, Jer. xlviii. 10. and, cur- 
fed be the deceiver, that hath in his flock 
a male, and voweth and facrificeth unto the 
Lord a corrupt thing, Mai. i. 14. O then 
what is my portion, who have facrificed 
that which is torn and fick unto the great 
king, and Lord of hofts, whofe name is 
dreadful among the heathen ? No mar- 
vel if I feci no power, no fweet in the or- 
dinances of grace, whilft I deal partially, 
hear perfundlorily, pray coldly, labour 
not to feed on the promile, and to fuck 
vigour out of it : O Lord, thou loveft a 
chearful giver, but my fervices are maimed, 
and corrupt, and dead, and fuperficial, and 
very unchearful.' 

(3.) Importune the Lord to revive and 
quicken our dead hearts to the duty ; fo 
prays David, Pfalm cxliii. 10. Teach me 
to do thy will, thy Spirit is good, lead me . 
into the land of uprightnefs ; fo prays the 
church, Cant. i. 4. Draw me, and we will 
run after thee : and fo let us pray, * Give 
me a chearful heart in thy fervice, ani- 
mate and enliven my heart by thy.bleifed 
Spirit, give me to do what thou rcquireft, 
incline my htart to thy fiatutes, and not 
to covctoufnefs, Pfalm cxix. T,^.^ 

(4.) Implore the alUftaiice of God's Spi- 

The LIFE cf 

rit to every good duty, beg acceptance of 
our perfons and performances in the Lord 
Jefus Chrift, prefs him with his promifes 
to fet on duties, and to reward duties ; and 
whatever duty we do, prefs him with thatef- 
peciai promife belonging unto it: Thus if 
we meditate and pray, and pray and medi- 
tate, we may live by faith, in reference to 
fpirituai duties. 

$•9- ^f *^^- ^J^fi'^^f of this Life of 
Faith in Things eternal. 

THings eternal are either Evil, as 
Damnation ; Goody as Salvation. 
Concerning both, we lliall I. Give you 
the promifes ; and, K. The exercife of 
faith in refpeft of thefe promifes. 

1. Concerning Damnation, or eternal 
confufion, we have thefe promifes againll 
it, Ifa. xlv. 17. Rom. viii. i. 

2. Concerning Salvation, we have thefe 
promifes for it, Rom. vi. 23. r ThefT. 
iv. 17. God hath promifed us a kingdom, 
Matth. XXV. 34. An heavenly kingdjm, 
Matth. vii. 2l. An eternal kingdom, 2 Pet. 
i. II. A cro-wn of life, James i. 12. A 
crown of righteoufnefs, 2 Tim. iv. 8. An 
unacceffible crcwn of glory, 1 Pet. v. 4. 

II. For the exercife of Faith concerning 
thefe promifes, that we may live by them, 
go we to Meditation, and Prayer. 

I. For meditation, and the matter of it, 
confider thefe things : 

(i.) That faith in the precious promifes 
of eternal life quiets and chears the heart 
in themidft of difcouragcments : This we 
fee in the lives and deaths of God's faithful 
(ervants, Heb. x. 34. -who took joyfully the 
fpoiling of their goods, knowing in them- 
felves, that they had in heaven a better 
and an enduring fuhfiance. 

(2.) That faith ftrives to enter into the 
polfeflion of this kingdom, by degrees : 
Men that purchafe an inheritance to come 
in hereafter, they are glad if any part fall 
into their hands for the pre fen t : Fulnefs 
of glory is relerved for the life to come, 
but the beginnings of glory (as peace of 




confcience, joy in the holy Ghofl, fancfli- 
fication of the Spirit) are vouchafed here ; 
Grace is the beginning of glory, and glory 
is the perfeSiion of grace ; now as grace 
grows, fo we enter upon the poffeflion of 
our inheritance ; flence lively grace covets 
grace more and more, that we may get 
heaven by degrees, and by parcels. 

(3.) Faith earneAly defires and longs 
after the full accomplifliment of glory, 
Ourfelves alfo who have the firj} fruits 
of^ the Spirit, even we ourfelves groan 
within ourfelves, waiting for the adoptiony 
to wit, the redemption of the body, Rom. 
viii. 23. I ayn in a full fir ait (faid Paul) 
betwixt two, having a defire to depart, 
and to be with Chrifl, which is far better, 
Phil. i. 23. Salvation is the end of faith, 
heaven is the home of believers : Now all 
would be at home, all things defire per- 
fection in their kind, this makes the be- 
liever to long after glory. 

2. For prayer, and the parts of it, ob- 
ferve this method : 

(i.) Confefs we our former carelefnefs 
to enter upon this inheritance : ' O Lord, 
I have flighted thy promifes, I ha^e neglec- 
ted the motions of thy holy Spirit, I have 
not carefully improved the gifts received, I 
have not laboured more and more to be feal- 
ed with the promifed Spirit : Ah! Lord,what 
a dwarf am I in holinels and fanc^tification > 
by reafon of my floth, the powers of 
grace are fo enfeebled that I can fcarce 
breath or figh, or crawl in the way to hea- 
ven: O that I have not fo earneftiy fought, 
as I might, to make heaven fure to mylclf, 
that I have not entered pofTeffion thereof, 
fo far as in this life is given me of grace.' 
(2.) Pray that the Lord would ir.crcafe 
our faith, feal us by his Spirit, lead us in 
the way of peace, caufe us to grow up in 
holinefs, make us wife to prize and value to 
tafte and relifh the very joys of heaven; and 
above all, that he would afTure our confci- 
cnces of our right and title thereto : O it 
is God that fealeth, and makes us to read 




the feaiinj; : it is God that promifeth hca- 
vrfn, and afTetfts the hcai t with the good- 
rfrls and worth of the thing promiftd ; it 
is God ihat, by the pledges of his favour, 
tnd earnefisof his Spirit, doth teftifie our 
adopti(ifi, and caufeth us certainly to ap- 
prehend what he doth teOify ; pray then, 
* Who am I, Lord, that thou ftiouldefl make 
fuch ample and free promifes to thy poor 
fcrvant ? it is of thy free mercy, and ac- 
cording to thine o.vn heart. Wn^ now, 
Cod, eiiabltjli. 1 be fetch thee, the word that 
thou haj} fpoken concerning thy ferz<anl, 2 
Sam. \ii. 25. O feal unto me the pro- 
mifed inheritance^^and make me afTuredly 
know what thofe hopes are which thou haft 
leferved for me in heaven : of thy free- 
grace thou calledft me to this hope, there- 
fore is thy fervant bold to intrcat the fenfe 
of thy love, the knowledge of this hope, 
the increafe of grace, the aiTurance of thy 

(3.) Praife God for his promifes of eter- 
nal life: * O Lord, thou haft looked on 
iTjy bafe eftate, and vi/ited me with mercy 
from on high ; of a ftranger and foreigper, 
?hou baft,made me a free denizen of the 
New jerufalcm : now, I fee, I read it in 
ihy precious promifes, that my name is re- 
giftred in heaven ; an eternal weight of 
glory is referved for me ; heaven is my 
home, my hope, my inheritance: O where 
Should my heart be but where my treafure 
is ? where ftiould my thoughts be, but 
where my hope is ? Now &11 glory, and ho- 
nour, and praile be given to my God. O 
the Incoroprchenfible love and favour of 
ixiy dear Lord ! what a mercy is this? what 
promifes are tbefc ? my fpul rejoiceth in 
thee my God, my fpirit fliall blefs thy name 
tor ever and ever.' 

§. \<j. Of the manner of this life of faith 
in regard of others. 

WE have done with the promifes that 
concern ourfelves : now follow fuch 
fpecial promifes as we find in holy writ 

of FAITH, 

concerning others; and they have reference 
L To our own family, II. Godly fociety 
further inlarged. III. The church of Uirift 
particular, and general. 

I. The members of our family arc, ei- 
ther hufband and wife, parent and child, 
mafter and fcrvant. 

1. For the hufband and wife, if godly, 
they have a promife from the Lord, Ffalm 
cxxviii. Prov^ xxxi. 28. and xi. 16. Job 
V. 25. 

2. For parent and child, God hath made 
a gracious covenant with them, Gen. xvii. 
7. 9. A<rrs ii. 39. Jer. xxxii. 39. Pro, xx. 

7. Good parents (though poor) leave iheir 
children a good patrimony, for they have 
laid up many prayers for them in heaven, 
and they leave God's favour for their pof- 
felTion, and his promifes for a fure inheri- 
tance, Pfalm xxxvii. 25, 26. cxii. 2. xxv. 
13. xx:ivii. 29. Prov. xi. 21. xiji. 22. Ifa. 
xliv. 3, 4. liv. 13. and children, obeying 
their parents, have thefe promifes, Ez. xx. 
12. Eph. vi. 2. Jer. xxxv. 18, 19. Prov. i. 

8, 9. and vi. 20. 

3. For mafter and fervanr, they have 
fweet promifes, Prov. iii. 33, and xiv. j i. 
Job viii. 1 6. efpccially the iervant that is 
truly obedient, Col. iii. 23, tj\. i Pet. ii. 

19. here confidcr (1.) Magiftratcs, Deut. 
xvii. 19, 20. Pfalm cxxxii. 18. (2.) Mini- 
fiers, Pfal. cv. 15. Rev. ii. i. Ifa. xlix. 4. 

II. Godly fociety (out of our own fami- 
Jies) hath precious promifes, as, Pro. xiii. 

20. Mai. xvi. 17. Matth. xviii. 20. 

III. The church of (>hrtft, whether par- 
ticular, as publick alfemblies, hath blelFcd 
promifes, Ifa. xxxiii. 20, 21. and lix. 21^ 
Matth. xviii. 20. i Cor. v. 4, Rev. ii. i. 
Pfalm xxvi. 8. and cxxxiii. 3. Mic. iv. 4, 
II, 12. or whether general and univerfal, 
it hath glorious promifes, as, Mat. xvi. 8. 
If. xxvii. 3. Pfalm cxxv. 2. Zech. ix. 16. 
Here comes in all the promifes, ly/, Of 
calling the Jews, as. If. lix. 20, Rom. xi. 
23. 26. Hof. xiii. 14. and xiv. 2, to 8, idly. 
Of bringing in the Gentiles, as, Ifai. xlix. 


The LIFE of 1 

12 y 23. Rev. xx}. 24. John x. 16. Ifa. Ix. 
3. 5. 8. AOs X. 14. Eph. ii. 12, 19. "idly, 
Of the deftruftion of antichrif>, as, 2 Th. 
ii. 8. Rev. xvii. 16. and xviii. 21. where 
each word hath almoft a gradarion, in that 
an angel, a mighty angel, taketh a fione, 
and a great fio^ne,